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Please note that all times are shown in the time zone of the conference. The current conference time is: 7th Dec 2022, 12:08:08pm CET
Deterritorialization of Desire. From Marx to Deleuze – Guattari
University of Crete, Greece
In Capital Marx wants to explain the capitalist mode of production. To do so, he starts from a concrete – abstract (commodity) which has the function of the ‘cell of the capitalist organization’. The problem of reproduction of the whole mode turns out more complicated – though there is a common line which penetrates from the simpler to more complex form. The maintenance requires expanded reproduction. Here, appears the notion of desire: to accomplish his work, the capitalist is “endowed with consciousness and a will”. This will is denatured in the social relations where both capitalist and worker act. But where Marx’s argument comes across with Deleuze’s and Guatarri’s? The answer is that both Marx and Deleuze-Guattari understand desire from its materialistic perspective, which includes all the involved individuals in the capitalist mode of production where “subjective desire is produced as capitalist desire”. This means that a society, which also rests on this notion of desire, is “always-already unstable”. Desire, through the materialist mediation of Capitalist machine (mode of production and state) of both socially involved subjects (capitalists and workers), brings us to the “cutting edges of deterritorialization”. Does this movement end up here and only? My point is that at the same time and from this point, deterritorialization constitutes desire as a result. This result ‘metabolizes’ the constructive character of desire and affects the social machine. The necessity of examining the individuals, in the context of their relations and their territory, reveals the division of the world of labor and explains the subjection of the first to the latter.
4:30pm - 5:00pm
The Radical Event?
Kenneth James Surin
Duke University, United States of America
In a 1972 essay Deleuze noted that Foucault did recognize the difficulty posed by structural mutation, and said that ‘[this profound breach in the expanse of continuities], though it must be analyzed, and minutely so, cannot be ‘explained’ or even summed up in a single word. It is a radical event that is distributed across the entire visible surface of knowledge, and whose signs, shocks, and effects, it is possible to follow step by step’. Deleuze, first by himself, and later in conjunction with Guattari, pushed the question of the enabling conditions for this radical event by resorting to the notion of desiring production’, with the socius as the context in which desiring production took place.This paper will examine Deleuze and Guattari's account of this irruptive and transformative event.
5:00pm - 5:30pm
When Political Events Don’t Happen: Unactualized Subjectivities
Joseph Dominicus Lap
Columbia University, United States of America
In 1984, Deleuze and Guattari, when asked to reflect on May '68, wrote that it "didn't happen." While the event opened up the field of possibles, society did not form collective schemes corresponding to the novel subjectivity. In the wake of '68 there was no social restructuring, the global societal changes were the rise of religious fundamentalism, neo-liberalism, and a militarized America, leaving May '68 hanging like a spectre over society, its novel subjectivities unable to be assimilated. This provides us with an interesting lens on the aftermath of political crises: how are we to understand the relation between the creation of novel subjectivities and their actualization in the social sphere?
Traditional social theory takes a broadly Hegelian approach, stating that our contemporary social structures are the rational instantiations of our collective subjectivity. A successor to this conception, the critical theory seeks to diagnose social problems by considering pathological social institutions that do not accomplish their stated ends. There is however a gap here: these views assume that all subjectivities have already been instantiated in the social sphere (albeit possibly in a faulty way or with unintended consequences).
Our aim then is to explicate Deleuze and Guattari’s views on the relationship between the novel subjectivities generated by political events and the ways in which they resist instantiation in society. What an event is, is a rupturing of the causal relationship: the creation of an antecedent that requires a consequent. The social needs generated by the past haunt us in the present.