Conference Agenda

Overview and details of the sessions of this conference. Please select a date or location to show only sessions at that day or location. Please select a single session for detailed view (with abstracts and downloads if available).

Please note that all times are shown in the time zone of the conference. The current conference time is: 2nd Oct 2022, 09:29:15am CEST

 
 
Session Overview
Session
D&G and Ecology III
Time:
Monday, 05/July/2021:
4:00pm - 5:30pm

Session Chair: Vít Pokorný
Session Topics:
D&G and ecology

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Presentations
4:00pm - 4:30pm

Mapping Territories of Existence: “Impossible Blueprints” for a Nomad Ecology

Chelsea Welker

University of Northern Colorado, United States of America

For Deleuze and Guattari, the experience of territoriality (of both deterritorialization/ reterritorialization) was not merely a consequence of the schizoanalytic character of the unconscious but also the result of the mutative potential of physical space in relation to the experience of subjectivity. To investigate one’s territories, one investigates both their material and immaterial components and relations without attributing any lasting fixity to either. With these contours in mind, this paper maps Deleuze and Guattari’s cartographic (or diagrammatic) imaginaries with the goal of creating a diverse field of possibility for political action in the context of their various calls to become “nomad.” Importantly, Guattari (2013) also carries out this task in his Schizoanalytic Cartographies, where he lays out a complex schema of onto-components, namely, “flows,” “phyla,” “incorporeal universes,” and “existential territories,” calling them the “four functors of deterritorialization” (p. 26). By explaining and applying these Guattarian categories, in addition to the categories of molecular/molar and content/expression introduced in earlier works by Deleuze and Guattari, I construct latent “impossible blueprints” (Deleuze and Guattari 2004) for a nomad ecology, where a new cartography of territories may prove vital to thinking the world differently as a starting point for political and ecological praxis and the revolutions in subjectivity for which Deleuze and Guattari most adamantly call. What kinds of onto-maps can we collectively engage to revolutionize subjectivity—to treat the earth better, to radically alter destructive notions of belonging and being in the world, and to destroy the mental and material violations that capitalism renders on the collective human psyche? Mapping the possibilities and blockages for becoming nomad constitutes a necessary political task.



4:30pm - 5:00pm

Deterritorialisation: a process in order to let the cosmos become

Gaia Ferrari

Duquesne University, United States of America

In the world of globalisation, where the normative subject of modernity rejects its ineluctable becoming and encloses itself in the fortress of the self, is there any possibility of an alliance with the cosmos that does not bear the mark of totality? In this paper, I want to take into account the problem of the constitution of a subject that effectively responds to the challenges of contemporaneity by bringing about a new divergent concept of the cosmos. To demonstrate this point, I will start my analysis with the description of Melville’s captain Ahab. According to Deleuze and Guattari, such literary example is the manifestation of an absolute deterritorialisation; one that imposes on Ahab a destructive becoming-other, and doesn’t allow achieving a concept of subjectivity as a creative component of a cosmic multiplicity. But, nevertheless this example reveals negatively the road one ought to take. Indeed, the necessary deterritorialisation that each subject undergoes shouldn’t be a singular and isolated becoming, but rather it should be regarded as a creative evolution that resonates with the multiplicity of forces of the cosmos. In A Thousand Plateaus, this deterritorialised subjectivity is designated as nomadic, a haecceity that is able to orient itself differently. Therefore, only a nomadic subject that constantly deterritorialises itself can make emerge a new and radical conception of the cosmos, in which intensive qualities are freed form their human bonding and politics becomes differential, thus allowing a cosmopolitan project that is not grounded in totality and globalisation, but rather in multivocity.



5:00pm - 5:30pm

Incompossible Worlds: Rethinking Nonhuman-[Human]- Inhuman Assemblages Within the Anthropocene Problematic

jan jagodzinski

University of Alberta, Canada

The question of anthropocentrism has been raised in relation to the Anthropocene, which itself has become a meme generating a variety of names to both name and decenter Anthropos (Man): Capitalocene, Anthro-obscene, Plasticene, Plantationoscene, Cthuluscene, and so on. It is well known that the current phase of globalized capitalism harnesses Life in all possible ways: on the one side non-human life is captured via the design-nets of biomimesis, and on the other side human life itself is captured via Big Data through various forms of platform capitalism so that ‘prosumer behavior’ is manipulated and controlled – what Deleuze had so briefly mapped out as ‘control society’ based on third generation of cybernetics. In this presentation I raise the question whether there are assemblages of non-human (organic), human (as difficult as exclusive a term this is) and inhuman (inorganic - AI technologies) that are ‘minoritarian attempts’ to escape ‘state capitalism’ given that the nation state is deeply wedded to both financial and cognitive capitalism. I introduce the figuration (conceptual personae) of the ‘contemporary sorcerer’ that riffs on indigenization to show that the incompossible territorial worlds (as derived from Deleuze’s The Fold and Cinema 2) that overlap in such assemblages can present affirmative ethical and political values that support relations of conviviality, compassion, co-operation and connection. Such assemblages present different modes of becoming with transversal relations quite at odds with state technological sciences (e.g., STEM).But, whether these assemblages have some purchase for ‘a new Earth’ and a ‘missing people’ as posthuman ethical practices is perhaps too early to tell.



 
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