Catherine Maffioletti The Power of Hysteria: A
Cartography of Feminine Intensities
Charting my map of hysteria I might say that ‘I have
irrational outbursts, I am effusive, and emotionally out of control’; I suggest
that these expressions compose the height of the arc of a hysteric’s
manifestation. The depression of the curve is driven by performed composure,
measured silence, and a certain kind of waiting. In literature, the hysteric is
usually represented through distorted and confused speech. Mapping my
impressions of her acoustic image, it seems the hysteric’s voice is tallied
with the measure of her ups and downs in most narratives. She seems to be
recurrently represented as an echo of lines which snap together into peaks and
troughs like a seismographic scrawl that marks her as the sign of illegibility.
This procedure seems to write her hysterical body as a continuous yet jagged
narrative line that is repeatedly crossed out into what I propose is: a body
that cannot be read, a body that is not a text. She is devised as cursive
flourish without content. With the promise of erasure at every sharp corner,
the axis of her character is interpreted and cultured as, what I would call, a
false chronology of beginnings and endings. Yet, reversing the plot of a
hysterical cartography supposes that, by pulling the line out flat, the
hysteric might be regular, rational, normal. This practice-based research
proposes to map a feminised process of hysteria through the presentation of a
performance artwork.
Catherine Maffioletti is an arts practice-led
researcher and lecturer at Ravensbourne College of Design and Communication in
London. In 2013 Maffioletti was awarded her Ph.D., Beyond the Mirror: towards a
feminised (cartographic) process of spatiality in moving-image and installation
based art, by Chelsea College of Art and Design. Maffioletti has exhibited art
works for the last 10 years. In 2014 she tested a performance art work, ‘Arcs
of Hysteria’, at the Femininities & Masculinities – A Gender &
Sexuality Project – 4th Global Conference. Three of her arts performances,
produced under the auspices of the Subjectivity and Feminisms research group,
were published in 2013 by University of Arts London in the book 'The
Performance Dinners'. This year Maffioletti was invited to create a performance
art based response to Louise Bourgeois’ art work at the Shonibare Studio in
London. In 2012 her art work was exhibited at the Kings ARI Gallery in
Melbourne, Australia. In 2010 she was invited by the Barbican to perform an
interactive artwork as part of the 'Surreal House Exhibition' event 'Erotic'.
That year she also produced a video art work for a film screening event,
'Visual Thinking 01', at the Camden Arts Centre in response to Eva Hesses's
Studio Work exhibition.
c.maffioletti@yahoo,co,uk
Golfo Maggini, Genealogical Insights Into Contemporary
Technoscience: Deleuze and Heidegger
The aim of the paper is to investigate what I take to
be the two main genealogical lineages of contemporary technoscience, the first
lineage having Deleuze and the second Heidegger as their origin. For this
reason, I will take as two distinct starting points the works of Bruno Latour
and Don Ihde respectively; I will, then, go back to Deleuze’s differential
philosophy via Michel Serres’s “pragmatological turn”, on the one hand, and to
Heidegger’s phenomenology of technics, on the other. Apart from their specific
interest in the fields of contemporary philosophy and of Science and Technology
Studies (STS), these two genealogical lineages have an additional paradigmatic
function, as they are meant to go beyond the classical continental-analytic
philosophy divide by harshly criticizing “generic continentalism” for its
text-centeredness and linguisticism (Ihde). On the one hand, as far as Latour
is concerned, actor-network-theory is based on a relational ontology strongly
reminiscent of Deleuze’s “rhizomes”. Deleuze’s pluralistic monism is
characterized by a decentered or a-centered dimension close to what Latour
identifies as the “collective of humans and non-humans”. In this respect, what
I will try to show in this respect is that this affinity is mediated by Michel
Serres’ reflections on networks and relations between the earth and humans,
e.g. in his natural contract theory, whereas his distinct “amodernism” has a
considerable impact on Latour’s approach to technoscience. Last but not least,
both Deleuze and Latour share a much critical stance towards phenomenology,
even if in Latour there is an ambivalence as to Heidegger’s reflections on
modern technology. On the other hand, Ihde’s metaphenomenological project
admits to Husserl’s inadequacy in thematizing technological intentionality,
whereas, in the case of Heidegger, there is ambivalence in him too, in the
sense that his criticisms are followed by the avowal that Heidegger is indeed
prescient about contemporary technoscience, as his technoscientific insights
can be useful for the formulation of a “hermeneneutics of the thingly”. I will
conclude by contrasting the genealogical project of technosciences from Deleuze
to Latour to that of Technoscience from Heidegger to Ihde arguing on their
respective strengths and weaknesses.
Golfo Maggini graduated from the Department of
Philosophy, Psychology and Pedagogy of the University of Athens in 1991. She
pursued her postgraduate, doctoral and postdoctoral studies at the University
of Paris IV-Sorbonne, University of Paris XII-Val de Marne and the State
University of New York at Stony Brook respectively. Her doctoral thesis on The
Justice of Thought. The critique of the Metaphysics of Subjectivity in
Heidegger’s Reading of Nietzsche, under the supervision of Professor Michel
Haar, was defended in 1997 and published by the Saripoleion Foundation of the
University of Athens in 2011. Golfo Maggini is the author of two books on
contemporary philosophy: Habermas and the Neoaristotelians. Ethics of Discourse
in Jürgen Habermas and the Challenge of Neoaristotelianism (Athens 2006) and
Towards a Hermeneutics of the Technological World: From Heidegger to
Contemporary Technoscience (Athens 2010). She is the editor in Greek of Martin
Heidegger’s Phenomenological Intepretations to Aristotle (Athens, 2011), of
George Steiner’s Heidegger (Athens, 2009), and Françoise Dastur’s Heidegger et
la question du temps (Athens, 2008). She has also foreworded a number of key
texts of contemporary philosophy, such as Martin Heidegger’s The Will to Power
as Art lecture course (Athens, 2011) and Jacques Derrida’s Spurs. The Styles of
Nietzsche (Athens, 2002). She is the co-editor of a two-volume work on
Philosophy and Crisis: Responding to Challenges to Ways of Life in the
Contemporary World to be published by the Council for Research in Values and
Philosophy (Catholic University of America Press, 2015) and of an anthology on
States and Citizens. Community, Identity, Diversity (Athens, 2015). Golfo
Maggini has also published numerous papers in Greek and international
philosophical journals such as Nietzsche Studien, Revue Philosophique de
Louvain, Philosophiques, Dialogue, Epoché. A Journal of the History of
Philosophy, and Technē. Research in Philosophy and Technology. Her focus of
research interest lies in phenomenology, hermeneutics, practical philosophy and
the philosophy of technology. Golfo Maggini has taught philosophy in the
Hellenic Open University, the University of Patras, and the American College of
Greece. She is currently associate professor of modern and contemporary
European philosophy at the University of Ioannina, Greece.
gmaggini@uoi.gr
Emilia Marra, Conséquences épistémologiques d’une
philosophie de l’immanence
L’identité entre l’identique et le non identique,
articulée dans les termes d’un monisme toujours déjà double et doublé, est l’un
des défis philosophiques pour ainsi dire classiques de l’histoire de
l’ontologie. Cette position, reprise et réélaborée par Deleuze et Guattari dans
le XXème siècle, et surtout au lendemain de la publication de Mille Plateaux («
Dieu est un homard »), se charge de la polémique contre la boule idéaliste, en
mettant en crise la sphère hégélienne dans laquelle la conciliation est
attendue à la fin de l’histoire, à la faveur d’un devenir non téléologique.
Dans un perpétuel devenir-autre du bios, tel que l’on trouve dans tout champ du
savoir, dans les pratiques et dans les arts, l’interrogation de la philosophie
première doit, elle aussi, penser des catégories qui soient en mesure de
décrire la factualité quotidienne, en défendant ainsi les droits d’une réalité
stratifiée qui se présente comme premier moment d’une dialectique qui ne sera
plus idéaliste, mais, à l’opposé, empiriste. Le résultat paradoxal de cette
investigation sera la découverte d’une philosophie dans laquelle la différence
créatrice, l’élément de détermination de la nouveauté, se trouvera dans
l’effet, et non plus dans la cause. Contre tout paradigme aristotélique, la
connaissance ne sera plus alors connaissance des causes, mais connaissances des
effets.
Emilia Marra est doctorante en philosophie de l’Università
degli studi di Macerata (Italie) avec un projet de thèse sur la subjectivation
dans la philosophie française du XXème siècle. Elle s’occupe notamment de
l’ainsi-dite ligne spinoziste contemporaine, dans laquelle Deleuze trouve une
position privilégiée. Elle est membre du comité scientifique de la revue
trilingue LaDeleuziana. Publications : E. Marra, L’esperienza del leone. Tempo
e soggetto nella lettura deleuziana di Kant, dans Esercizi filosofici, Vol. 7,
n.2, ISSN 1970-0164 (http://www2.units.it/eserfilo/n7212.htm); J-S. Laberge, E. Marra (a cura di), Le spinozisme :
réception et critiques, dans Interpretationes, Vol. 6, en cours de publication
;E. Marra, Monsieur Challenger le spinoziste : de l’attribut au plan
d’immanence, dans Interpretationes, Vol. 6, en cours de publication.
Emiliamarra91@hotmail.fr
Jean-Clet Martin, Libertés et multiplicités
« Empirisme transcendantal » est une formule
paradoxale. Elle signifie qu’il y a une expérience, une expérimentation de
formes qui ne sont pas encore articulées par le « vécu » ou le « quotidien »,
ni réfugiées dans la doxa, dans les illusions d’un intellectualisme de
pacotille, aux réponses toutes faites. L’expérience peut conduire vers une région
plus risquée, en dehors de ce dont nous avions déjà l’expérience, en dehors de
la "reconnaissance" si redondante. Alors on pourra aborder, au bord
de la finitude, un plan plus étrange, inhabituel : le plan transcendantal, plan
tourmenté, celui des conditions. Sur ce plan, Deleuze peut isoler des «
singularités » à expérimenter selon d’autres valeurs, singularités
moléculaires, pré-individuelles, libres par rapport aux revendications des
individus, de leur droit supposé. On ne parlera donc plus de liberté fondée sur
l'unité morale du sujet ou sur un impératif catégorique comme sur un fondement
qui vaudrait par lui-même puisque dans le régime des multiplicités tout va
s'effonder pour redonner chance à des libertés plurielles. Un liberté libre de
circuler entre tout, différente du "libre échange", de la liberté
d'entreprendre individuelle qui se nomme libéralisme. Une liberté ouverte au
jeu nomade d'une nouvelle forme d'association politique.
Jean-Clet Martin (Collège International de
Philosophie) auteur de Variations -la philosophie de Gilles Deleuze, Payot,
trad. Boundas pour la version Anglophone; Deleuze, Editions de L'éclat.
j.clet.martin@gmail,com
Francisco José Martínez, Chaos, Difference and Refrain
This paper based on the notion of chaos as "undifferentiated
ocean and abyss of unlikeness" discusses the Deleuze’ s effort to
establish an ontology of difference that exceeds the subordination of the same
that classical philosophy has carried out and raises the notion of refrain as
an example of a stabilization of chaos respectful with difference.
Already mythology placed the chaos at the origin. Man
has always tried to order the world around him, making a cosmos out of chaos,
to resist the "absolutism of reality" (H. Blumenberg). Thus
philosophy has introduced identity in diversity and permanent elements in
limiting the ceaseless becoming. To do this he had to master the difference.
Aristotle, Leibniz and Hegel have thought the difference but subjecting it to
the identity of the concept, the analogy of the trial, the opposition of
predicates and perceived similarity. From Nietzsche and Proust, Deleuze facing
the project of building an ontology of pure difference, not subject to
identity. One specific way of dealing with the chaos respecting the rights of
the difference constitutes the notion of a refrain. The refrain established,
first a stable center in a defined area of chaos; from this center defines a
limited, enclosed space that can serve as home where land forces are
constituted from the forces of chaos using its filtering; a third time in this
space opens outward, toward the cosmic forces. As we see, the refrain combines
the forces of chaos originating with the forces of the earth and opens to
cosmic forces through exchange components and drain. The refrain stabilizes
chaos by creating environments and vital rhythms, resulting in a territory
outward-facing.
Fjmarmar@fsof.uned.es
Recent Writings on Deleuze
Ontología y Diferencia: La filosofía de G.Deleuze,
1987.Las ontologías de M. Foucault, 1995.
Hacia una era post-mediática. Ontología, política y
ecología en la obra de Félix Guattari, 2008.
"Echos husserliens dans l'oeuvre de G.
Deleuze" en Annales de l' Institut de Philosophie de l'Université de
Bruxelles, 1998.
“La filosofía política de Felix Guattari”, Riff Raff,
nº 25,2004.
“Deleuze y Guattari, lectores de Canetti”, Daimon.
Revista de Filosofía, 2006.
"La conciencia como campo trascendental (lectura
deleuziana de la Trascendencia del ego), en J.M. Aragüés(coord.) Volver a
Sartre.50 años después de 'El Ser y la Nada', 1994.
"El pliegue como categoría ontológica en el
pensamiento de G. Deleuze" en J. M. Aragüés (coord), Gilles Deleuze .Un
pensamiento nómada, 1997.
“Los conceptos de historia y devenir en la obra de G.
Deleuze” en J. Diaz y M. C. López (eds.) Fenomenología e Historia, 2003.
“Heidegger y Deleuze”, en T. Oñate, P. Oñate, y A.
Núñez (Editores), El Segundo Heidegger: Ecología, Arte, Teología,2012.
Κaterina Matsa, Η σχέση κλινικής πράξης και πολιτικής
της χειραφέτησης μέσα στον ψυχιατρικό θεσμό, από τη σκοπιά του Felix Guattari.
Η εμπειρία του 18 ΑΝΩ
Ανάμεσα στην κλινική πράξη και την πολιτική της
χειραφέτησης μέσα στον ψυχιατρικό θεσμό πρέπει να υπάρχει μια σχέση που να
διασφαλίζει στην πράξη την υπέρβαση του ιδρυματισμού, μια διαρκή επανάσταση σε
όλα τα επίπεδα. Καταλυτικός ο ρόλος του Συλλογικού (Le Collectif), όπου
συμμετέχουν ισότιμα τα μέλη του προσωπικού και οι θεραπευόμενοι, της θεσμικής
ψυχοθεραπείας, της ομάδας – υποκείμενο και της Τέχνης στη θεραπευτική
διαδικασία ως διαδικασία χειραφέτησης. Σ’ αυτές τις βάσεις οικοδομήθηκε στη
δεκαετία ’80 μέσα στο Ψυχιατρικό Νοσοκομείο Αττικής, το 18 ΑΝΩ, μια «κλινική –
πρότυπο» για αλκοολικούς και τοξικομανείς, μια «όαση» μέσα στο Δαφνί, όπως την
χαρακτήρισε ο Felix Guattari όταν το 1989 επισκέφθηκε το Δαφνί.
Katerina Matsa is a psychiatrist Phd, born in 1947, in
Nea ASrtkai, Greece. Former Director and Scientific Responsible of the Drug and
Alcohol Clinic (named 18ANO) of the State Mental Hospital of Attica (Dafni)(
the clinic that F. Guattari visited in 1989, coming back from Leros qualifying
it as a “model clinic”). She participated since 1980 in the Movement for the
Desinstitutionnalisation of Psychiatry, against barbarism of the psychiatric
asylum. She is member of the Committee of Action of the “Union of Hospital
Doctors of Athens and Pireus” (EINAP) and honorary Chair of the “Federation of
Unions of Hospital Doctors of Greece (OENGE). She works now as psychiatrist in
two social centers of the Health Network for Social Solidarity in Greece, in
this period of humanitarian crisis. She is an active member of the Polymorphous
Movement for Mental Health, fighting for the emancipation of mental patients, in
defense of their social rights, and a member of a collectivity of action for
Social Solidarity. Activist in scientific, social, trade – union, and political
fields of action, as a Trotskyist Since 1984, editor of “Psychiatric Notebooks”
, which has played an important role to the construction and development of the
Movement for De-institutionnalisation of Psychiatry in Greece. She has
published 5 books and she has participated in many collective works on Mental
Health and Addiction
Savvas Michael-Matsas, Η ουτοπία της εμμένειας: η
επανάσταση στους Deleuze-Guattari
“ ... ποτέ δεν απαρνήθηκε τον Μαρξ, ποτέ δεν αποκήρυξε
τον Μάη του '68” . Με τα λόγια αυτά τελείωνε το περίφημο αυτοβιογραφικό
σημείωμα του Deleuze στο Magazine Littéraire του 1988. Το 1991, σε μια περίοδο
αντίδρασης, γενικευμένης διακήρυξης του “τέλους των επαναστάσεων, του
κομμουνισμού, της Ιστορίας” κλπ, ενάντια στην “pensée molle”, ο “ανεπίκαιρος”,
με την νιτσεϊκή έννοια, Deleuze, μαζί με τον Félix Guattari, στο τελευταίο
βιβλίο που έγραψαν από κοινού “Qu'est-ce que la philosophie?”, υπερασπίζονται
την επανάσταση ως εμμενή ελευθεριακή ουτοπία, με την έννοια που δίνει στην
Ουτοπία ο Ernst Bloch κι όχι η “κοινή γνώμη”. Η διαρκής επανάσταση ως απόλυτη
απεδάφωση, άπειρη κίνηση και ουτοπία της εμμένειας συνδέται “ με αυτό που
υπάρχει πραγματικά εδώ και τώρα, στον αγώνα ενάντια στον καπιταλισμό” και “
ξεκινά νέους αγώνες κάθε φορά που προδίνεται ο προηγούμενος αγώνας”. Αποτελεί
την μεγάλη Επωδό (Ritournelle), την Επανάληψη ως Διαφορά. Στο τελευταίο τους
κοινό έργο, οι Deleuze-Guattari επιστρέφουν και ξετυλίγουν σε νέες,
αχαρτογράφητες περιοχές, έννοιες του πρώτου κοινού δίτομου έργου τους πάνω στον
Καπιταλισμό και την Σχιζοφρένεια , την επαύριο του Μάη του '68, σε αναζήτηση
πάντα μιας “νέας γης κι ενός νέου λαού που δεν υπάρχει ακόμα”. Αναζήτηση
ανεπίκαιρη για τους κρατούντες αλλά όσο ποτέ επίκαιρη για την ίδια την Ζωή, για
την απελευθέρωση της επιθυμίας των απόκληρων, των καταπιεσμένων, των
κατατρεγμένων , των νομάδων, των επαναστατών σ'αυτή την εποχή της κρίσης, καθώς
η Αξιωματική του παγκόσμιου κεφαλαίου συγκρούεται στα εμμενή του όρια και
κλονίζεται εκ βάθρων.
Savas Michael-MATSAS (Sabetai B. Matsas) MD. Born in
Athens, Greece, in 1947. Studies in National University of Athens,
post-graduate studies in France. He published books and essays on philosophy,
political economy, literary and art theory in Greek, some of them translated in
English, French, Russian, Spanish, Portuguese, and Turkish. last book: Musica
ex nihilo, essays on poetry, life, death and justice, Agra Publications 2013,
in Greek. Active in the international Marxist movement from 1970. He is
teaching a post graduate course in Cultural Studies, in the National University
of Athens- Communication and Mass Media Studies.
