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The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong's presumption that Nietzsche's political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche's thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche's thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche's political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in.

The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong's presumption that Nietzsche's political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche's thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche's thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche's political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in.

The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong's presumption that Nietzsche's political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche's thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazificationanddenazificationof Nietzsche's thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche's political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in. ; Straipsnyje keliamas ir tiriamas klausimas, kaip apskritai galima Friedricho Nietzsche's politinė filosofija. Diskutuojama su Tracy B. Strongo prielaida, kad Nietzsche's politinė filosofija kaip transcendentalinė dedukcija apskritai nėra galima. Autorės manymu, toks klausimo kėlimas prasilenkia su Nietzsche's filosofijos prielaidomis ir padaro problemišką ir kitų jo filosofijos aspektų interpretavimą. Kita vertus, straipsnyje atkreipiamas dėmesys į įvairiausias galimas Nietzsche's politinės minties interpretavimo strategijas. Visų pirma – į Nietzsche's "nacifikavimo" ir "denacifikavimo" klausimą, į jo filosofinės minties integravimo į šiuolaikinį politinės minties diskursą galimybes. Straipsnyje prieinama prie išvados, kad šiame tyrime ne visai prasminga kelti klausimą apie Nietzsche's politinės filosofijos galimumą klasikine normatyvine to žodžio prasme, tačiau įžvelgiama galimybė diskutuoti Nietzsche's politinės antropologijos, paremtos tautų psichologija, klausimais.

The methodological approach and starting point for this article are the idea of the difference between men and women creators as suggested and discussed by Gilles Deleuze and Félix Guattari. As Deleuze and Guattari discuss the case of becoming-woman using the example of Virginia Woolf, her creative work is also a subject of reflection. This distinction is also applied to reveal the special case of becoming-woman in the prose of Lithuanian writer Giedra Radvilavičiūtė (b.1960) who has published two books of short stories: The Planned Moments (2004) and Tonight I Will Sleep Near the Wall (2010) and one of literary critique: Persecution of the Texts. One of her essays, The Allure of the Text, was included in the anthology Best European Fiction 2010; in 2012 she was the laureate of the European Union for Literature. The peculiarities of women's writing are the ability to move at molecular speed; molecular movements presuppose writing as a rhizome: writing in heterogeneous streams. The becoming-woman in writing means the intensity of the speed of movement between the lines, the lines of life and the line in-between life and the text, the ability to include personal experiences. Life is also felt as a very dangerous thing in itself. To become a woman in writing or in life means to have the ability to slice like a knife through everything. This ability of becoming-woman to become a master of simultaneous multiplicity makes a woman writer something of a clairvoyant.

The methodological approach and starting point for this article are the idea of the difference between men and women creators as suggested and discussed by Gilles Deleuze and Félix Guattari. As Deleuze and Guattari discuss the case of becoming-woman using the example of Virginia Woolf, her creative work is also a subject of reflection. This distinction is also applied to reveal the special case of becoming-woman in the prose of Lithuanian writer Giedra Radvilavičiūtė (b.1960) who has published two books of short stories: The Planned Moments (2004) and Tonight I Will Sleep Near the Wall (2010) and one of literary critique: Persecution of the Texts. One of her essays, The Allure of the Text, was included in the anthology Best European Fiction 2010; in 2012 she was the laureate of the European Union for Literature. The peculiarities of women's writing are the ability to move at molecular speed; molecular movements presuppose writing as a rhizome: writing in heterogeneous streams. The becoming-woman in writing means the intensity of the speed of movement between the lines, the lines of life and the line in-between life and the text, the ability to include personal experiences. Life is also felt as a very dangerous thing in itself. To become a woman in writing or in life means to have the ability to slice like a knife through everything. This ability of becoming-woman to become a master of simultaneous multiplicity makes a woman writer something of a clairvoyant.

The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong's presumption that Nietzsche's political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche's thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche's thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche's political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in.

The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong's presumption that Nietzsche's political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche's thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche's thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche's political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in.

The methodological approach and starting point for this article are the idea of the difference between men and women creators as suggested and discussed by Gilles Deleuze and Félix Guattari. As Deleuze and Guattari discuss the case of becoming-woman using the example of Virginia Woolf, her creative work is also a subject of reflection. This distinction is also applied to reveal the special case of becoming-woman in the prose of Lithuanian writer Giedra Radvilavičiūtė (b.1960) who has published two books of short stories: The Planned Moments (2004) and Tonight I Will Sleep Near the Wall (2010) and one of literary critique: Persecution of the Texts. One of her essays, The Allure of the Text, was included in the anthology Best European Fiction 2010; in 2012 she was the laureate of the European Union for Literature. The peculiarities of women's writing are the ability to move at molecular speed; molecular movements presuppose writing as a rhizome: writing in heterogeneous streams. The becoming-woman in writing means the intensity of the speed of movement between the lines, the lines of life and the line in-between life and the text, the ability to include personal experiences. Life is also felt as a very dangerous thing in itself. To become a woman in writing or in life means to have the ability to slice like a knife through everything. This ability of becoming-woman to become a master of simultaneous multiplicity makes a woman writer something of a clairvoyant.

The article starts with the question: how is the political philosophy of Friedrich Nietzsche even possible? The author discusses with Tracy B. Strong's presumption that Nietzsche's political philosophy is not possible as a transcendental deduction. The author supposes that this type of question clashes with the premises of Nietzsche's thinking and also undermines the interpretation of the other aspects of his philosophy. First of all: the question of nazification and denazification of Nietzsche's thought. The article comes to the conclusion that in the scope of recent investigation there is not much sense in raising the question whether Nietzsche's political views are political philosophy in the normative meaning of the term, but it is possible to discuss the question of political anthropology as the psychology of the nations Nietzsche was really interested in.

The methodological approach and starting point for this article are the idea of the difference between men and women creators as suggested and discussed by Gilles Deleuze and Félix Guattari. As Deleuze and Guattari discuss the case of becoming-woman using the example of Virginia Woolf, her creative work is also a subject of reflection. This distinction is also applied to reveal the special case of becoming-woman in the prose of Lithuanian writer Giedra Radvilavičiūtė (b.1960) who has published two books of short stories: The Planned Moments (2004) and Tonight I Will Sleep Near the Wall (2010) and one of literary critique: Persecution of the Texts. One of her essays, The Allure of the Text, was included in the anthology Best European Fiction 2010; in 2012 she was the laureate of the European Union for Literature. The peculiarities of women's writing are the ability to move at molecular speed; molecular movements presuppose writing as a rhizome: writing in heterogeneous streams. The becoming-woman in writing means the intensity of the speed of movement between the lines, the lines of life and the line in-between life and the text, the ability to include personal experiences. Life is also felt as a very dangerous thing in itself. To become a woman in writing or in life means to have the ability to slice like a knife through everything. This ability of becoming-woman to become a master of simultaneous multiplicity makes a woman writer something of a clairvoyant.

This article starts with the presumption that Russian film director Andrei Tarkovsky (1932–1986) created a new conception of cinematic time. This impact on the theory of modern cinema was examined by philosopher Gilles Deleuze (1925–1995) in his book Cinema 2: The Time-Image (in French: Cinéma 2, L'Image-Temps, 1985). The article asks the question: what were the conceptual and social circumstances for everyday time to be implemented in a specific movie? As an example, it takes the film Andrei Rubliov (director Andrei Tarkovsky, 1969), which underwent protracted critique and compulsory shortening. The article asks the question: what is the meaning and significance of the cuts made when passing from the first version of The Passion according to Andrei (in Russian: Strasti po Andreyu, director Tarkovsky, 1966) to the final Andrei Rubliov? What is the meaning of the cuts made to the scenes of violence and nudity? The research conclusions are: the impatience of the critics who demanded that the long scenes in The Passion according to Andrei be shortened speaks not about defects in the film, nor about the inability of Tarkovsky to calculate time, but rather about the inability of observers to grasp Tarkovky's new conception of cinematic time. According to Deleuze, in his attempt to transfer into cinema the slow speed of everyday life, Tarkovsky created a feature of modern cinema, and made a turn from movement towards time; time in this particular movie is already made visible.

In the article an attempt is made to reconstruct alcoholic and drug abdiction lines of flight relying on Gilles Deleuze and Felix Guattari's reflections and some Lithuanian writers' insights by asking the question what are the peculiarities of this line looking from the perspective of everyday economy. The author notices that Deleuze connects the everyday regime of an alcoholic style of life with the concepts of limit and threshold, the paradigm of disenchántedness and becoming imperceptible. On the other side, he discerns alcoholism as a social style of life preferred by creative personalities, relying on the mode of life examples of some American creators, John Ford (1894–1973), Jack London (1876–1916), and Francis Scott Fitzgerald (1896–1940). Thirdly, the author in this article notices that by connecting the drug users line of flight with the molecular becoming and taking the examples of Henri Michaux (1899–1984) and Antonin Artaud (1896–1948) experiences Deleuze and Guattari discover the paradoxical sticking of this line of flight to the spiral moving not upwards but downwards. In the article the rhetorical question is asked: is it possible that Deleuze and Guattari wax lyrical these destructive modes of life as creative lines of flight? Nevertheless, the final conclusion is that after making the attempt to discover the inner framework of such possible styles of life, Deleuze and Guattari come to the conclusion that the best intoxication is abstinence, and the topmost level of intoxication is reached by pure water.

Deleuze and Beckett. S. E. Wilmer and A. Žukauskaitė,Eds. Palgrave Macmillan; 2015. 253 p. ISBN -10: 1137481137