Deleuze and/or Guattari

#2 Anti-Oedipus: Full Empty

04.02.2003 Antonin Artaud

What is a body without organs? D&G say that the BwO is full—full in the sense that it is a blank surface without the interconnected functions or parts that organs would be. It is full precisely because it lacks any depth or differentiation. D&G claim that the body suffers from being organized in a triangulated [...]

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#1 Making a Body without Organs

04.01.2003 Antonin Artaud

The body without organs first appeared in Deleuze’s (1990) The Logic of Sense, then in Deleuze and Guattari’s (1984) Anti-Oedipus and then in Deleuze and Guattari’s (1988) A Thousand Plateaus. The term was first coined by Antonin Artaud in the 1940s, and Deleuze and Guattari (1988: 150) suggest that Artaud made himself a body without organs when [...]

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To Have Done with the Judgment of God: Artaud, Deleuze, and the Body without Organs

03.20.2003 Antonin Artaud

For you can tie me up if you wish, but there is nothing more useless than an organ. When you will have him a body without organs, then you will have delivered him from all his automatic reactions and restored him to his true freedom To Have Done with the Judgment of God, Antonin Artaud [...]

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#8 Anti-Oedipus: BwO

03.08.2003 Antonin Artaud

Desire and subjectivity? Where did you go? Is the BwO a real body or some sort of metaphor for capitalism? Well, D&G don’t really beleive in metaphor. No representation. No modeling or mini. For D&G, we are always “becoming.” So, in essense, we become capital and capital becomes us. It’s about the processes, the production [...]

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Pina Bausch’s 1980

11.20.2002 Pina Bausch

“The purpose is not to describe or represent bodies; bodies already have proper qualities, actions and passions, souls, in short forms, which are themselves bodies. Representations are bodies too.” A Thousand Plateaus, Chapter 3 The dance is superficial and exterior, a surface and a space. It offers itself already whole and completed. We are not [...]

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Deleuze on Nietzsche

10.08.2002 Performance Studies

Deleuze on Nietzsche (difference in terms of the horizontal axis of movement) yikes. Notes… ‘origin’ means a plurality of differences. A genealogy is an effort to separate oneself from them. For Nietzsche, geneology is fundamentally an evaluation. Evaluation entails a distancing; distancing is the element of difference. Nietzsche’s thought is resolutely antidialectical and suspicious of all [...]

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Desubjectification

10.05.2002 Performance Studies

Vectors trace for us the contours of an experience, but not an experience that we may comfortably relate to. Vectors form new paths, new terrain, and new ways of thinking. Desubjectification through movement/ flashes and rushes. … This element of exteriority…will give time a new rhythm: an endless succession of catatonic episodes or fainting spells, [...]

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Thought on Content and Expression via Delueze and Guattari

10.04.2002 Performance Studies

Delueze and Guattari explain the difference between expression and content. Expression is of the order of signs. Content is of the order of bodies. Expression cannot reveal content. Instead, expression intervenes with bodies. Expression, or signs, insert themselves into bodies , changing them. … a manner in which expressions are inserted in to contents, in [...]

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Deleuze and Guattarri’s war machine

10.03.2002 Performance Studies

One useful way of examining connections and interactions is Deleuze and Guattarri’s illustration of the war machine. The following material spurred useful questions: Can the body be “played” with/in/on anonymously? What is the relation of the body and the play in the cotenxt that Deleuze is placing Chess and Go? Is this ta useful distinction? [...]

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‘Style’ according to A Thousand Plateaus

10.01.2002 Performance Studies

What is called a style can be the most natural thing in the world; it is nothing other than the procedure of a continuous variation. Of the dualisms established by linguistics, there are few with a more shaky foundation than the separation between linguistics and stylistics: Because style is not an individual psychological creation but [...]

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