Suchergebnisse

Intro -- Table of Contents -- Acknowledgments -- List of Abbreviations -- Introduction -- 1. The Stoics, Materialism, and the Incorporeal -- 2. Spinoza, Substance, and Attributes -- 3. Nietzsche and Amor Fati -- 4. Deleuze and the Plane of Immanence -- 5. Simondon and the Preindividual -- 6. Ruyer and an Embryogenesis of the World -- Conclusion -- Notes -- Bibliography -- Index

Frontmatter -- Contents -- Acknowledgments -- Introduction -- 1. The Inhuman in the Humanities: Darwin and the Ends of Man -- 2. Deleuze, Bergson, and the Concept of Life -- 3. Bergson, Deleuze, and Difference -- 4. Feminism, Materialism, and Freedom -- 5. The Future of Feminist Theory: Dreams for New Knowledges -- 6. Differences Disturbing Identity: Deleuze and Feminism -- 7. Irigaray and the Ontology of Sexual Difference -- 8. Darwin and the Split between Natural and Sexual Selection -- 9. Sexual Difference as Sexual Selection: Irigarayan Reflections on Darwin -- 10. Art and the Animal -- 11. Living Art and the Art of Life: Women's Painting from the Western Desert -- Notes -- Bibliography -- Index

Elizabeth Grosz addresses three related concepts-life, politics, and art-by exploring the implications of Charles Darwin s account of the evolution of species.

Habit has been understood, through the work of Descartes, Kant and Sartre, as a form of mechanism that arrests and inhibits consciousness, thought and freedom. This article addresses the concept of habit through a different tradition that links it instead to an ever-moving world. In a world of constant change, habits are not so much forms of fixity and repetition as they are modes of encounter materiality and life. Habit is the point of transition between living beings and matter, enabling each to be transformed through its engagement with the other. The article focuses on the work of Ravaisson, Bergson and Deleuze, who understand habit as fundamentally creative and addressed to the future rather than consolidating the past. Habit, within this tradition, is the opening of materiality to the forms of engagement required by life, and the modification of life imposed by the requirements of a material universe. It is open-ended plasticity.

This paper addresses the question of what a concept is and how concepts are relevant to the work of feminist politics. It argues, using the work of Deleuze and Guattari, that the creation of concepts is the production of an event that addresses the unpredictability of events. A concept provides an event with an incorporeal lining, a virtual force that enables the event to give way to new and unpredictable effects. Feminist theory has produced a profound concept that has not yet been adequately understood: the concept of sexual difference, which has been elaborated in most detail in the writings of Luce Irigaray. This article explores how the concept of sexual difference, while addressing the event of the emergence of humanity in two distinct forms, produces the possibility of a new kind of politics and new kinds of social relations that do not reduce sexual difference to its patriarchal expressions.

elizabeth grosz teaches in the Women's and Gender Studies Department at Rutgers University. She is the author most recently of two books exploring the political implications of our received conceptions of time:The Nick of Time. Politics, Evolution, and the Untimely (Duke University Press, 2004); and Time Travels. Feminism, Nature, Power(Duke University Press, 2005).

Dans les deux premières parties, je résume brièvement les formes que prend la " crise de la raison " contemporaine, la façon dont elle s'est développée et les domaines théoriques où on la retrouve, tant dans les concepts traditionnels que dans la théorie féministe. Dans les deux parties suivantes, j'étudie deux concepts importants (et peut-être contradictoires) du corps : le corps en tant que surface sur laquelle s'inscrit le social et le corps en tant que lieu de l'expérience vécue ; cette démarche pourrait se révéler utile ou profitable au projet de resexualisation des discours qui (presque tous) ont nié le rôle spécifique qu'a joué le corps mâle dans leur production. La cinquième partie souligne les effets qu'a la reconnaissance de la spécificité sexuelle du corps dans les concepts des connaissances ; enfin, dans les deux dernières parties, je procède à une exploration préliminaire des relations entre la théorie féministe, les corps et les connaissances.