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This book presents a review of Deleuze's key methods and concepts in the course of exploring how these methods may be applied in contemporary studies of health and illness. Taken from a Deleuzian perspective, health and wellbeing will be characterized as a discontinuous process of affective and relational transitions.The book argues that health, conceived in terms of the quality of life, is advanced or facilitated in the provision of new affective sensitivities and new relational capacities. Following an assessment of Deleuze's key ideas, the book will offer a series of case studies designed t

Contemporary drug policy debates are riven by a protracted antagonism between discourses that emphasise addiction, habit and despair, and those that endorse recreation, pleasure and self-control. This article eschews this antagonism by examining drug use in relation to what Michel Foucault called an ethics of care. My goal is to begin to imagine how drug use may be governed otherwise, in ways that avoid the normalisation associated with existing policy responses to drug problems. I ground this discussion in qualitative research conducted in 2012 in Melbourne, Australia with 31 drug consumers, and 15 health service providers. I explore how consumers govern their own drug use, and how these practices fit within consumers' broader efforts to promote or maintain their health. I then use these findings to sketch a novel approach to drug policy formulation, less concerned with the amelioration of drug problems and more interested in promoting an ethics of care.

This article explores the links between habit, fashion and subjectification to extend analysis of the clothed body beyond the semiotic frames that have tended to dominate discussions of fashion across the social sciences and humanities. Our goal is to explain how fashion's diverse materialities participate in the modulations of subjectivity, affecting bodies in diverse encounters between matter, signs and practices. We develop our analysis by way of Gilles Deleuze's discussion of encounters, habit and memory. Our principal contention is that fashion may usefully be theorised in terms of specific habits of coordination by which affects, memories, sensations and desires are transmitted between bodies in varied spatial, temporal, material and affective encounters. Following the work of John Protevi, we argue that such coordination expresses a distinctive mode of subjectification according to the specific encounters immanent to it. We ground this discussion in detailed analysis of the work of Melbourne artist Fiona Abicare. Abicare's installation and performance-based practice invokes the affective and habitual aspects of fashion as each is instantiated in encounters between bodies. Abicare's attention to the habits and memories of the clothed body alludes to the varied practices of subjectification by which diverse subjects of fashion emerge.

This article questions the anthropocentrism of existing treatments of creative work, creative industries and creative identities, and then considers various strategies for overcoming this bias in novel empirical analyses of creativity. Our aim is to begin to account for the nonhuman, 'more-than-human', bodies, actors and forces that participate in creative work. In pursuing this aim, we do not intend to eliminate the human subject from analysis of creative practice; rather we will provide a more 'symmetrical' account of creativity, alert to both the human and nonhuman constituents of creative practice. We draw from Deleuze and Guattari's discussion of the assemblage to develop this account. Based on this discussion, we will define the creative assemblage as a more or less temporary mixture of heterogeneous material, affective and semiotic forces, within which particular capacities for creativity emerge, alongside the creative practices these capacities express. Within this assemblage, creativity and creative practice are less the innate attributes of individual bodies, and more a function of particular encounters and alliances between human and nonhuman bodies. We ground this discussion in qualitative research conducted in Melbourne, Australia, among creative professionals working in diverse fields. Based on this research, we propose a 'diagram' of one local assemblage of creativity and the human and nonhuman alliances it relies on. We close by briefly reflecting on the implications of our analysis for debates regarding the diversity of creative work and the character of creative labour.

What kind of common project is Coworking? Coworking was first presented as a novel model for organising autonomous, authentic and creative labour amid a community of workers who share these progressive aspirations. That this promise has not always been realised in practice has provoked a strong sense of ambivalence among many Coworkers. This article offers a critical assessment of this ambivalence, which we approach by way of a novel theoretical category, an affective commons. Such a commons describes the atmospheric product of the immaterial labour of Coworkers, including the 'commoning' processes by which the community endorsed in accounts of the appeal of Coworking may manifest. In this respect, ambivalence about Coworking may be regarded as an effect of conflicts that arise in the shared work of commoning, particularly conflict over the capture and commodification of pooled resources, and fair acknowledgement of the contributions labouring bodies make to their circulation and reproduction. We argue that this ambivalence emerges from Coworking arrangements themselves, rather than the broader conditions of precarity that characterise much nonstandard work. We close with a brief discussion of the practical implications of our analysis for ongoing efforts to address this ambivalence and sustain the mutualism of Coworking.

This paper explores the knowledge and opinions of cannabis users regarding Canadian laws regulating possession of cannabis. Our study is based on data from 165 in-depth interviews with adult cannabis users from four Canadian cities. Our participants revealed a limited awareness of cannabis policy in Canada. When researchers informed them about actual Canadian laws, the majority of participants regarded the specified laws as "harsh," "excessive," "absurd" and/or "ridiculous." In practice, the common experience of participants suggests the existence of two sets of enforcement practice in Canada—"there's what's on paper and then there's what happens, out on the sidewalk." We situate our analysis of these practices in the context of broader debates regarding the putative normalization of drugs like cannabis in Canada. We conclude that greater consideration of the character of local law enforcement practices has the capacity to add further conceptual and analytical clarity to existing theories of normalization.

Considerable recent attention has focused on how harmful or problematic cannabis use is defined and understood in the literature and put to use in clinical practice. The aim of the current study is to review conceptual and measurement shortcomings in the identification of problematic cannabis use, drawing on the WHO ASSIST instrument for specific examples. Three issues with the current approach are debated and discussed: (1) the identification of problematic cannabis use disproportionately relies on measures of the frequency of cannabis consumption rather than the harms experienced; (2) the quantity consumed on a typical day is not considered when assessing problematic use, and (3) screening tools for problematic use employ a 'one-size-fits-all approach' and fail to reflect on the drug use context (networks and environment). Our commentary tackles each issue, with a review of relevant literature coupled with analyses of two Canadian data sources - a representative sample of the Canadian adult population and a smaller sample of adult, regular, long-term cannabis users from four Canadian cities - to further articulate each point. This article concludes with a discussion of appropriate treatment interventions and approaches to reduce cannabis-related harms, and offers suggested changes to improve the measurement of problematic cannabis use.