Natascia Tosel | Universidade de Lisboa (original) (raw)

Books by Natascia Tosel

Derive Approdi, 2022

Controcorrente, inattuale, fuori dal suo tempo: Gabriel Tarde ha pagato lo scotto della sua vis p... more Controcorrente, inattuale, fuori dal suo tempo: Gabriel Tarde ha pagato lo scotto della sua vis polemica con un lungo oblio che lo ha condannato a riempire per molto tempo gli scaffali della letteratura minore. Questo testo si propone, al contrario, di valorizzare la sua sorprendente e inaspettata attualità ricostruendo con l’ausilio di cinque concetti-chiave i cardini del pensiero tardiano. Togliere la polvere dalle pagine di Tarde significa riscoprire al loro interno una filosofia della differenza, una microsociologia del desiderio e una politica degli affetti che, oggi più che mai, appaiono utili per pensare il nostro presente.

https://deriveapprodi.com/libro/gabriel-tarde/

Chapters in Collective Works by Natascia Tosel

F. Buongiorno e X. Chiaramonte (a cura di), "Istituire. Filosofia, politica, diritto", Meltemi. , 2024

Volume pubblicato con il contributo del Dipartimento di Lettere e Filosofia dell'Università degli... more Volume pubblicato con il contributo del Dipartimento di Lettere e Filosofia dell'Università degli Studi di Firenze.

Mariano Croce (a cura di), Un dialogo con Santi Romano, ETS, Pisa., 2023

Studi critici di storia della loso a del diritto Rifrazioni Studi critici di storia della loso a ... more Studi critici di storia della loso a del diritto Rifrazioni Studi critici di storia della loso a del diritto Rifrazioni Comitato direttivo

C. G. Van Heerden and A. Eloff (edited by), Deleuze and Anarchism, Edinburgh University Press., 2019

My paper analyses the concept of anarchy in relation to that of institution, both conceived in a ... more My paper analyses the concept of anarchy in relation to that of institution, both conceived in a Deleuzian way of thinking. The starting point is the remark which Deleuze made on Sade in Masochism: Coldness and Cruelty (1967), where Deleuze talks about the possible strategies to criticize law. Among these strategies, Deleuze includes the Sadean one that uses irony and leads to an anarchy. Sade looks for a way out from law and he finds it in perfect institutions, which imply law as little as possible. Even if the solution proposed by Sade remains only ironical and provocative, Deleuze shares his political problem and, using also Humeʼ and Haurioʼ' theories, he thinks that it is possible to construct anarchist institutions that establish social relations completely different from those introduced by law and contract.

Papers by Natascia Tosel

Rivista Italiana di Filosofia Politica, 2023

The article aims to analyze the extent to which the recent proposal of a post-critical turn is ca... more The article aims to analyze the extent to which the recent proposal of a post-critical turn is capable of reconfiguring the current relationship between criticism, crisis, and hope. While today's critical attitude of thought predominantly takes the form of a diagnosis of the present that ends up confirming its inevitability, the post-critical turn aims to avoid this drift through a different epistemological and affective posture. Throughout the article, I will highlight the difficulties that this proposal encounters when it limits itself to embodying a different ethos towards the critical object that is not aimed at changing its ontological status. My thesis is that only by also embracing a processual ontological vision can post-critique, on the one hand, reopen the horizon of hope as a possibility, and on the other hand, allow theorists to divest the role of the judge and adopt a different epistemological posture, such as that-expressed in the plural feminine form and borrowed from the famous figure of Donna Haraway-of modest witnesses.

Politica & Società, 2022

The article focuses on the link between law and duration: to assure the endurance of a group is t... more The article focuses on the link between law and duration: to assure the endurance of a group is the fundamental job of every legal institution. Therefore, law is in charge of remedying conflicts, disputes and litigations that could break the unity of the group. The purpose of the paper is to demonstrate that this repair-work could be realized in two very different ways: on one side, it could be a work to prevent, minimize and limit the conflictuality. In this case, the endurance of a group is assured through a strong anchor with tradition that refuses every social change and forces the group to conform to a unique standard. On the other side, law can remedy social rifts through a work of continue mediation and negotiation between social actors, which aims to compose (and not to end) social divisions. The first kind of legal remedy will be analysed through the opinion of the Supreme Court of the United States in the case Dobbs v. Jackson; the second type of legal remedy will emerge starting from the legal theory of Karl Llewellyn and Laura Nader.

Soft Power. Vol. 9 (2), 2022

The paper aims to analyse the current process of juridification that is altering the relation bet... more The paper aims to analyse the current process of juridification that is altering the relation between the political and the legal realms. In the first part of the article, I discuss the existing literature on the theme: the dominant view — which finds in Habermas its precursor — reduce the increasing use of law to a process of bureaucratization, reification and depoliticization of the social field which transforms law into an instrument at the service of neoliberal governance. However, a mapping of the phenomenon reveals also an increasing use of legal remedies “from below”, to wit, by social actors who seek to reach out to courts and avail themselves of legal remedies in order to have social and political claims satisfied. I argue that this kind of juridical practices show new forms of negotiation between social actors and the state that are certainly political, even if they are played in spaces not traditionally appointed to political struggles. I claim that this “politics of juridification” require a radical re-thinking of both law as a medium and law
as an institution. In order to do this, I call into question Tarde, Deleuze and Guattari and Latour, who help to redefine the juridical functioning in terms of semiotic machine, linkages and networks.

Chimères 2022/1 (N° 100), pages 173 à 183

https://www.cairn.info/revue-chimeres-2022-1-page-173.htm

Filosofia Politica, 2020

The article aims to understand the definition that Gilles Deleuze gives of jurisprudence as a pra... more The article aims to understand the definition that Gilles Deleuze gives of jurisprudence as a practice of subjectivation able to create a strong connection between law and life. Following Deleuze’s claims, we reconstruct three different genealogies, which concern the image of law, the critique of law and the juridical practice. In this way, the paper will show that jurisprudence is able to take into account singular cases and specific differences that no longer come under the umbrella of abstract laws.

Politica & Società, 2020

Deleuze in his book on Foucault defines government as the power to affect in all its aspects. The... more Deleuze in his book on Foucault defines government as the power to affect in all its aspects. The article follows Deleuze's reading of Foucault in order to clarify this definition. This concept of government opens a new perspective for political theory because it allows to see that governmental actions are operated not only by the State or big institutions, but also by social forces and actors. In order to understand what it means "power to affect" in this contest, we will reconstruct Deleuze's relation with the molecular ontology of Gabriel Tarde. Moreover, we will analyze the notion of institution that is crucial to explain the efficacy of government's affections. This will give us the opportunity to show the breaking point between Deleuze's micropolitics and Foucault microphysics of power. Foucault understands institutions only as limiting practices that normalize the social; on the contrary, Deleuze discovers the positive and productive character of institutions: they are able to satisfy desire and imagine new types of social assemblages.

Le parole e le cose, 2020

La vita bassa: per una postcritica molecolare è il secondo intervento della rassegna intitolata C... more La vita bassa: per una postcritica molecolare è il secondo intervento della rassegna intitolata Chi ha ucciso la critica? Un'indagine indiziaria, a cura di Mariano Croce, in cui autrici e autori si confrontano sulla recente contrapposizione, dialettica o meno, tra critica e postcritica.

Politica & Società, 2018

In the Coils of the Snake: The Betrayal of Postcritique This article discusses postcritique as de... more In the Coils of the Snake: The Betrayal of Postcritique This article discusses postcritique as developed in particular by Rita Felski, Bruno Latour and Davina Cooper. While postcritique has recently become subject of debate also in Italy, the aim of this essay is to show the relation between critique and postcritique, which I propose considering as a "betrayal". Critique requires a suspicious attitude always prepared to discover and denounce a betrayal. On the contrary, postcritique acts like a traitor that is not ashamed of its misconduct, but that takes pleasure in following its immoral passions. Indeed, a postcritical attitude offers at least four 'instruments of pleasure' that this article outlines. It deals with a cartography of surface, an ontology of relation, a pragmatics of mediation and a politics of affection. These instruments allow postcritics to complete a metamorphosis of moles (zoopolitical figures suited to the depths) into snakes (animals of surface). In this way, postcritique could be considered as a new attitude able to make its concepts slither to the surface of singular networks and everyday practices. Allorché qualcuno domanda a che cosa serva la filosofia, dob-biamo rispondere in modo aggressivo, poiché la domanda vuole essere ironica e mordace. La filosofia non serve né allo Stato né alla Chiesa, che hanno altre preoccupazioni. Non serve ad alcuna potenza costituita. La filosofia serve a turbare. Una filosofia che non turba e non contraria nessuno non è una filosofia" (Gilles Deleuze, Nietzsche e la filosofia)

Politica & Società , 2017

The Law between Difference and Repetition. Gabriel Tarde Encounters Gilles Deleuze This paper pro... more The Law between Difference and Repetition. Gabriel Tarde Encounters Gilles Deleuze This paper proposes a new genealogy of law, which is opposed to the Modern theory of sovereignty. The principal founders of this new perspective are Gabriel Tarde and Gilles Deleuze, as they consider the law as a flow of beliefs and desires that is able to propagate through a process of imitation. This does not mean that the law is a kind of model that is simply copied by the social actors, because the imitative propagation is an operation not only of repetition, but also of differentiation. In this way, a law always coincides with an action of invention of new social relationships, which have the opportunity to expand and to create new communities and new institutions. The micro-social origin of the law allows political philosophy to abandon modern contractualism and to rethink society as a positive encounter of flows and singularities, which interact according to a principle of sympathy. Therefore, Tarde and Deleuze, building on an ontology of difference, show an original way of thinking law as a practice of social integration and inclusion.

La Deleuziana, 2016

Deleuze has left to with two texts, 'Post-scriptum sur les sociétés de contrôle' and L'immanence:... more Deleuze has left to with two texts, 'Post-scriptum sur les sociétés de contrôle' and L'immanence: une vie.., which constitute his heritage. These two essays seem to stand far apart from each other, because while the first talks about the risk that individuals today will be reduced to a number by the machines that control our societies, the second is concerned with proposing the concept of an immanent and impersonal life. The aim of this article, however, is to connect these two texts, in order to show, firstly, that contemporary society has indeed become a system of control, governed by machines and statistical methods. The concept of 'gouvernamentalité algorithmique', proposed by Antoinette Rouvroy, will be used to examine how today the individual is forced into anonymity. On the other hand, however, the second aim of this article is to rethink the Deleuzian notion of the impersonal, which is always associated with a life. In fact, impersonality stands in opposition to the Cartesian subject, which possesses its own unity and identity, yet in no way does it correspond to any anonymity imposed by forms of power. An impersonal life is, instead, a virtual multiplicity: today this seems to be the only strategy of resistance possible, against the regime of quantitative, digital truth that has been developed by our societies.

La Deleuziana, 2016

Deleuze has left to with two texts, 'Post-scriptum sur les sociétés de contrôle' and L&#3... more Deleuze has left to with two texts, 'Post-scriptum sur les sociétés de contrôle' and L'immanence: une vie.., which constitute his heritage. These two essays seem to stand far apart from each other, because while the first talks about the risk that individuals today will be reduced to a number by the machines that control our societies, the second is concerned with proposing the concept of an immanent and impersonal life. The aim of this article, however, is to connect these two texts, in order to show, firstly, that contemporary society has indeed become a system of control, governed by machines and statistical methods. The concept of 'algorithmic governmentality', proposed by Antoinette Rouvroy, will be used to examine how today the individual is forced into anonymity. On the other hand, however, the second aim of this article is to rethink the Deleuzian notion of the impersonal, which is always associated with a life. In fact, impersonality stands in opposition...

Deleuze and Guattari, in What is philosophy? (1991), expose their Image of Thought; they consider... more Deleuze and Guattari, in What is philosophy? (1991), expose their Image of Thought; they consider that it is possible to think through three disciplines: Philosophy, Science and Art. In all this structure there is no trace of Politics: why is it absent? We cannot try here to make a "Marxist" distinction between theory and practice, thinking that Philosophy, Art and Science are part of the thought and therefore of the theory, while Politics is placed on a different level, which would be that of action and practice. Thinking in Deleuze and Guattari is act, it means to face the chaos, it means to experiment; their constructivism removes all doubt on the fact that Thought and Action can be given on two totally distinct plans. Politics is therefore, according to Deleuze and Guattari, within the Thought, and since it cannot be located either in science or in art, in my opinion it is entirely ascribable to Philosophy. However, Philosophy and Politics cannot completely identify themselves. In fact they do not identify themselves even in Deleuze and Guattari: Philosophy is creation of concepts; Politics is within Philosophy because it is also creation of concepts, but the difference between the two disciplines lies in the type of concepts that they create. The concept says the event - this is its nature and remains unchanged whether we speak of philosophical concept or political concept; the difference lies rather in the type of event being announced. In fact, Philosophy says the event that is in becoming, it says the "actual", to use a term dear to Foucault, and the becoming and the actual are distinguished from past and present, but also from future. In fact in What is philosophy? Deleuze and Guattari write that only when a utopian element is present, then Philosophy becomes political and carries to the maximum degree the critic of its age. So the becoming is doubled: there is an actual becoming, which is the specific object of the philosophical concept, and then there is a becoming that looks to the future, which is the basis for the political concept. Politics can connect Philosophy with its time, and can produce a critique of the present only because Politics looks beyond this present and has in mind a better future and "a new people and a new earth "- as Deleuze and Guattari say - and this is its Utopia. So it is worth asking if to make political philosophy today may mean creating new concepts, which contain this utopian element, that is, concepts that privilege the dimension of the future, in addition to that - specifically philosophical - of the becoming.

Derive Approdi, 2022

https://deriveapprodi.com/libro/gabriel-tarde/

F. Buongiorno e X. Chiaramonte (a cura di), "Istituire. Filosofia, politica, diritto", Meltemi. , 2024

Mariano Croce (a cura di), Un dialogo con Santi Romano, ETS, Pisa., 2023

C. G. Van Heerden and A. Eloff (edited by), Deleuze and Anarchism, Edinburgh University Press., 2019

Rivista Italiana di Filosofia Politica, 2023

Politica & Società, 2022

Soft Power. Vol. 9 (2), 2022

Chimères 2022/1 (N° 100), pages 173 à 183

https://www.cairn.info/revue-chimeres-2022-1-page-173.htm

Filosofia Politica, 2020

Politica & Società, 2020

Le parole e le cose, 2020

Politica & Società, 2018

Politica & Società , 2017

La Deleuziana, 2016

Trasversales, 2016

Original en italiano publicado en euronomade.info Natascia Tosel es doctoranda en investigación e... more Original en italiano publicado en euronomade.info Natascia Tosel es doctoranda en investigación en Filosofía en la Università degli Studi di Padova, en cotutela con la Université Paris 8. Su investigación gira en torno a "La jurisprudencia como porvenir de la filosofía. El papel del derecho en el pensamiento de Gilles Deleuze" Michael Hardt, hoy conocido sobre todo por los textos escritos en coautoría con Toni Negri, fue quizá el primer filósofo que estudió en Estados Unidos la obra de Deleuze, sin limitarse a citarle. De hecho, dedicó toda su tesis doctoral al autor de Diferencia y repetición (Amorrortu, Buenos Aires, 2002); esa tesis fue la primera monografía publicada en inglés y dedicada al pensamiento de Deleuze. El texto se remonta a 1993 y su primera versión en italiano fue publicada en el año 2000 (Gilles Deleuze: un apprendistato in filosofía, A-change, 2000); ahora, en 2016, DeriveApprodi ha sacado una segunda edición, en la colección OperaViva, a cargo de Girolamo De Michele, en traducción de Cecilia Savi.

"What does it matter who is speaking?" asks Foucault in What is an author?. In that text Foucault... more "What does it matter who is speaking?" asks Foucault in What is an author?. In that text Foucault proclaims the death of the author, as well as only a few years before he had shown another death, that of the subject. In both cases, it is properly a matter of disappearance: the subject and the author establish the representation, but they disappear from the scene, because they are no more represented, as it happens to Philip IV in Velázquez's picture Las Meninas, to which Foucault devotes the first chapter of The Order of Things: an Archeology of the Human Sciences. Unexpectedly we can find that these questions concern closely the work of the ethnographer. The ethnographer in fact uses two fundamentals practices: first of all the observation (even that "participant" theorized by Malinowski) of ethnographic field, and then its reconstruction in writing. In both cases, he has to deal with the disappearances established by Foucault: the ethnographer in fact builds his field of work, giving rise to a sort of representation; but at the same time he is not part of it. The ethnographer thus plays the same role of Philip IV in the above mentioned picture of Velázquez: all represented see the king exactly in front of them, but at the same time he is invisible to outside eyes. The ethnographer usually tries to become invisible reporting objectively the information, never saying "I" and mostly using the so-called "ethnographic present". But Foucault, talking about the death of the subject and the author, doesn't means that the ethnographer has to ignore his impressions and opinions; Foucault speaks here rather of the loss of proper name and identity. What counts is not the ethnographer's life, it counts only what he is now, in the moment in which he is already immersed in his work, it counts his "actuality", to use a term dear to Foucault. And of course also his feelings and his emotions are part of his actual present: he has not to become an impersonal "robot", even when he puts in writing his experience. Indeed, in this case it might be more profitable if he reported everything, including his impressions, and if he spoke in the first person, but he should leave anonymous the text (and Foucault gives a concrete example in this sense: the texts written by the members of the GIP, which he directed, remained anonymous). Achieving this type of invisibility implies a change in the relationships with the others: an "actual ethnographer" gives the word to the representatives, instead of representing them, so they can finally speak. It is exactly here that the ethnographer puts entirely into play his ethical and political task.

Deleuze, nella sue opere, ha dedicato molto spazio ad autori, che possono essere accomunati per l... more Deleuze, nella sue opere, ha dedicato molto spazio ad autori, che possono essere accomunati per la loro "strategia letteraria". Quest'ultima si pone come una pratica che è, al contempo, critica e clinica. Nel lessico deleuziano, la critica assume i contorni di una pars destruens, che però non coincide con una negazione; la clinica, invece, prende la forma di una diagnosi. Tale concetto di clinica, del resto, è profondamente influenzato dal testo di Geoges Canguilhem Il normale e il patologico, in cui la clinica viene intesa non come una cura, bensì come la creazione di una nuova salute e di una nuova possibilità di vita. Prendendo l'esempio del maoschismo, verrà dimostrato come questa pratica letteraria, insieme critica e clinica, funzioni, in Deleuze, come una sovversione della legge, che, però, non deve essere intesa come una trasgressione, bensì come una perversione.

by Philosophy Kitchen - Rivista di filosofia contemporanea, Francesco Vitale, Pierluca D'Amato, Zornitsa Dimitrova, Gabriele Vissio, Emilia Marra, Federico Luisetti, Natascia Tosel, Prisca Amoroso, Gianluca De Fazio, Giulio Piatti, Carlo Molinar Min, and Veronica Cavedagna

Il tema dell’impersonale costituisce il fulcro di un dibattito odierno forse sfuggente ma variame... more Il tema dell’impersonale costituisce il fulcro di un dibattito odierno forse sfuggente ma variamente presente in assi tematiche e ambiti di ricerca assai differenti. Si tratta, molto in generale, di un tentativo di rimettere in discussione la nozione di soggettività, antropologicamente circoscritta, per giungere a teorizzare una sorta di spazio impersonale, capace di fondare e articolare le linee dell’intero piano della realtà concretamente esperibile. Si potrebbe obiettare che un simile tema mantenga un’impostazione di tipo “metafisico”, intesa in senso negativo, come fautrice di una speculazione antiquata, piattamente astratta e slegata dalla contemporaneità. A questa obiezione, che tende a schivare con forse troppa leggerezza gli ammonimenti heideggeriani e derridiani – è possibile uscire dall’epoca della metafisica? O meglio, è possibile una filosofia che non sia per ciò stesso metafisica? – corrisponde un atteggiamento oggi ben radicato, che tende a svalutare il pensiero “puro”, considerato logoro e inadatto a cogliere le linee in cui si articola il mondo di oggi. Ora, è piuttosto facile rispondere a questa obiezione mostrando quanto un pensiero esplicitamente metafisico possa essere al contempo vigorosamente attuale: si prenda a titolo di esempio la figura di Gilles Deleuze, la cui riflessione scotista sull’univocità molteplice del reale finisce per chiamare in causa il problema della distribuzione dello (e nello) spazio politico. In effetti così interpretato il pensiero filosofico, lato sensu, anche il più distante dalla dimensione materiale della prassi, nell’atto stesso del suo porsi non può che implicare al contempo una concreta riflessione sulla realtà. Più precisamente – ed è l’ipotesi che vorremmo vagliare proponendovi il presente CFP – la filosofia teorica per eccellenza, la prote philosophia come pensiero della meraviglia e dell’astrazione, non è tale (“filosofia prima”) se non per la sua specifica capacità di cercare – a partire dai diversi ambiti del sapere – le ragioni e le modalità di questo primo incontro con il reale. Prendendo le mosse da una certa tradizione di pensiero, si tratterebbe allora di considerare come genuinamente “Metafisico”, e pertanto autenticamente filosofico, il tentativo di cogliere l’esperienza nel suo nascere. Significherebbe, in altre parole, approfondire la ricerca del fondamento immettendola in un processo che precede ogni polarità e che risale, appunto, al livello prettamente impersonale.

Universa Recensioni Di Filosofia, Jul 11, 2014

Universa Recensioni Di Filosofia, Jan 21, 2015

Universa Recensioni Di Filosofia, Jul 11, 2014

Il Regno, 2020

Li bri del mese / segnalazioni I l R e g n oa t t u a l I t à 2 / 2 0 2 0 36 L I B R I D E L M E ... more Li bri del mese / segnalazioni I l R e g n oa t t u a l I t à 2 / 2 0 2 0 36 L I B R I D E L M E S E / X m. cRoce, POSTCRITICA. Asignificanza, materia, affetti, Quodlibet, Macerata 2019, pp. 96, € 8,50.

Alfabeta2, 2019

Recensione a Santi Romano, L'ordinamento giuridico, Quodlibet 2018.

Materiali Foucaultiani

Recensione Frédéric Rambeau, "Les secondes vies du sujet. Deleuze, Foucault, Lacan", Hermann Édit... more Recensione Frédéric Rambeau, "Les secondes vies du sujet. Deleuze, Foucault, Lacan", Hermann Éditeurs, Paris 2016

Recensione di Luca Basso, "Inventare il nuovo. Storia e politica in Jean-Paul Sartre", Ombre Cort... more Recensione di Luca Basso, "Inventare il nuovo. Storia e politica in Jean-Paul Sartre", Ombre Corte, Verona 2016, pp. 268.

De Sutter ci propone, come d'abitudine, un'opera molto breve; si tratta, infatti, di poco più di ... more De Sutter ci propone, come d'abitudine, un'opera molto breve; si tratta, infatti, di poco più di un centinaio di pagine, che sviluppano delle tematiche già affrontate dall'autore in una conferenza tenutasi nel novembre 2014 all'Académie Royale des Lettres, des Sciences et des Arts a Bruxelles. De Sutter, uno dei maggiori esempi di che cosa significhi, oggi, fare della "popfilosofia" -per riprendere il monito di Deleuze e Guattari -, ci ha da sempre abituato ad uno stile coinciso e provocatorio. Non si smentisce nemmeno in questo caso, e, al di là di ciò che il titolo potrebbe richiamare alla mente, il libro che ci presenta è, in realtà, un'opera interamente politica. Lo è in due sensi: il primo è dettato dall'oggetto di studio scelto da De Sutter, ossia il diritto; il secondo, invece, è legato allo scopo complessivo del saggio, che è quello di mettere in luce la componente metafisica presente nel concetto di "legame", declinato quest'ultimo in senso giuridico-sociale. Nel titolo proposto provocatoriamente dall'autore, ossia Magic, la magia non assume, perciò, alcun connotato esoterico, ma descrive, piuttosto, un tentativo di ripensare il diritto in modo originale, uscendo dalla tradizione della filosofia politica. Il testo comincia con l'interrogarsi su uno dei punti cardine delle cosiddette scienze sociali, ed in particolare della sociologia, vale a dire sul "legame sociale". De Sutter riconosce a Jean-Jacques Rousseau la paternità dell'espressione, che compare per la prima volta nell'opera del 1762 Du contrat social, ou Principes du droit politique. Il filosofo francese, parlando di lien social si riferisce a ciò che tiene insieme la comunità, cioè a ciò che fa si che venga preferito l'interesse generale a quello dei singoli. Secondo De Sutter, si tratta di "une nouvelle manière de parler de la relation unissant les parties à un pacte, manière qui se caractérise par sa solidité, sa robustesse, sa force, sa capacité de résistance aux puissances travaillant à sa destruction" (p.8). Il legame sociale, dunque, è declinato da Rousseau nei termini di un contratto, cosicché non si tratta più di un relazione di fatto, bensì di diritto. Così concepito, il legame diviene una forza

La philosophie de Deleuze se présente comme une philosophie des mouvements aberrants ou des mouve... more La philosophie de Deleuze se présente comme une philosophie des mouvements aberrants ou des mouvements 'forcés'ˮ (p.9). Questa è la tesi che l'autore si sforza di argomentare nel corso di tutto il libro, attraverso un appassionante viaggio nell'intera opera deleuziana, che parte da Differenza e ripetizione e, passando attraverso i testi scritti a quattro mani con Guattari, arriva fino ai libri che Deleuze dedica al cinema (L'immaginemovimento e L'immagine-tempo) e alla letteratura (Critica e Clinica). I movimenti aberranti sono le linee di fuga che attraversano il pensiero, la materia, la vita, la società; sono i movimenti della Differenza e della Ripetizione, i paradossi logici di Lewis Carrol, i deliri di Artaud, le deterritorializzazioni delle popolazioni nomadi, le figure deformi dipinte da Francis Bacon, le pieghe di Leibniz, gli atti di creazione della filosofia, solo per fare alcuni esempi. Sono tutti quei movimenti che sfuggono al controllo della ragione, vale a dire che seguono delle logiche dell'eccesso e del limite, dunque delle logiche irrazionali: è per questo che essi sono definibili al contempo anche come quei movimenti che pongono un problema. Un problema che è in realtà triplice: quid facti? (ossia come possono prodursi); quid juris? (cioè come determinare la loro legittimità); quid vitae? (vale a dire, qual è il loro rapporto con la vita, se essi sono inseparabili da una forza distruttrice, che rischia di condurre alla morte). Una volta stabilita l'esistenza dei movimenti aberranti, è perciò necessario dar loro voce, ossia dargli diritto, dal momento che sono esclusi dalla filosofia e assoggettati dal capitale: si tratta di costruire un nuovo diritto per quelle minorità che popolano la Terra. La questione giuridica si fa allora direttamente etica, politica e, al contempo, vitale. Nei primi due capitoli l'autore mostra la centralità per Deleuze del problema del fondamento. É quest'ultimo, infatti, che apre le porte alla metafisica; messo in campo per la prima volta da Platone e sistematizzato in seguito da Aristotele, il fondamento è autore di un pensiero della rappresentazione, in cui la differenza, proprio perché fondata, viene ad annullarsi. Il problema agli

Gilles Deleuze, Pourparler, Quodlibet, 2000. Gilles Deleuze, Claire Parnet, Conversazioni, Ombre ... more Gilles Deleuze, Pourparler, Quodlibet, 2000. Gilles Deleuze, Claire Parnet, Conversazioni, Ombre Corte, 2006

Guillaume Sibertin-Blanc, Politique et État chez Deleuze et Guattari. Essai sur le matérialisme h... more Guillaume Sibertin-Blanc, Politique et État chez Deleuze et Guattari. Essai sur le matérialisme historico-machinique, Presses Universitaires de France, 2013, pp. 248, € 25.00, ISBN 9782130607311 Natascia Tosel, Università degli Studi di Padova

The thesis analyses the concept of jurisprudence in the thought of Gilles Deleuze. Even if Deleuz... more The thesis analyses the concept of jurisprudence in the thought of Gilles Deleuze. Even if Deleuze has never dedicated lots of pages to this notion, the reflections he has done on it enable the emergence of a constellation of concepts (for example, the concept of law, institution, case, singularity) which rotate around the jurisprudence and which allow us to reconstruct the political role that Deleuze assigned to the practice of right. According to the author of Difference and Repetition, in fact, the jurisprudence is a practice which invents new rights and which respects concrete cases and the singularity of a life (in the words of the last Deleuzian text Immanence: a life...). Right is conceived as the creation of new relations, new balances of power and new institutions. Nevertheless, these latter are produced by the inventive and exceeding force of a life, rather than by the power of governments. Creating new rights means for Deleuze to fight for life and to oppose the power and...

The jurisprudence as the practice of a life Deleuze wrote in Empiricism and Subjectivity that a p... more The jurisprudence as the practice of a life Deleuze wrote in Empiricism and Subjectivity that a philosophical theory always arises in answer to a problem. Even the Deleuze philosophy is born as a response, in particular to the question of a life: Deleuze uses here the indefinite article, because he isn't looking for the life as an abstract and universal concept, but he is searching for a life, which is immanent, singular and contingent. Therefore, the problem of a life means that Deleuze wants to construct a philosophy, which respects and gives dignity to the singular case. But, in Difference and Repetition, Deleuze understands that philosophy, which he calls "dogmatic", has never considered the singularity: it has always taken care of the abstract, the universal and the eternal. Deleuze needs to leave this dogmatic philosophy, to build another kind of thought, which he and Guattari will call geophilosophy. In order to do this operation, Deleuze has to make an intermediate passage: he has to distance himself from philosophy and encounter another practice, which will become the model to construct the geophilosophy. This practice is the jurisprudence, not understood as the simple application of the laws: it is, in fact, an act of creation of new rights, starting from singular cases (Deleuze gives us an example of this creative practice in L'Abecedaire, talking about the smoking ban in taxi). In this kind of jurisprudence, there is that encounter with the singularity, which forms a life; for this reason, Deleuze says: "La jurisprudence, c'est la vie". The dogmatic philosophy has always thought the law (with Plato and Kant, for example) or it has criticized the law (as Socrates, Sade, Sacher-Masoch, Kafka, have done). But maybe now, following Deleuze, it will be possible to create a new philosophy (geophilosophy), which produces rights and respects a life: this philosophy could collaborate with the jurisprudence, since they are both creative practices, not abstract thoughts. This cooperation doesn't mean that philosophy and jurisprudence identify themselves, it represents, instead, the new task of philosophy: that of create a new image of law, in which the singular case becomes normal (the exception now will be the law). The final aim of this new creative philosophy is to make possible a practice of rights, after the dogmatic philosophy had made it unfeasible. Therefore, the jurisprudence will be the purpose of philosophy, because to create rights corresponds to the valorisation of a life: this is the biggest possibility that we have, in our societies of control, to realize a practice of subjectivation. The task, which Deleuze, with its consideration about the jurisprudence, has left us, is that of create not a new philosophy of right, but a new practice of rights, which will be able to draw new lines of flight.

Gilles Deleuze, dans Logique du sens, définit l’humorisme comme un art des surfaces, une opératio... more Gilles Deleuze, dans Logique du sens, définit l’humorisme comme un art des surfaces, une opération destinée à montrer les effets du devenir plutôt que chercher les causes profondes du présent; il est une mise en série des simulacres au lieu d’une représentation des modèles et des copies. L’humorisme peut être lu alors comme le précurseur sobre, qui met en relation des potentiels et les fait réagir. Ainsi résulte l’évènement visible, l’éclair qui illumine la surface. L’humorisme comme précurseur sobre conduit à une explosion ou chute qui, Deleuze le rappelle dans Francis Bacon, a toujours un rôle actif: il peut être une clinique plutôt qu’une simple critique destructrice. Donc, il faut se demander si l’humorisme, rapporté par Deleuze surtout à la littérature et à la philosophie (les Stoïciens, Sacher-Masoch, Carroll), est présent comme précurseur sobre même dans l’art.

Ce travail voudrait répondre par l’affirmative à cette question, utilisant comme exemple principal l’œuvre d’une artiste allemande, Cosima von Bonin, à laquelle a été dédiée l’exposition du Mumok (Museum Moderner Kunst Stiftung Ludwig Wien) l’année dernière. Son exposition s’appelait “Hippies use side door” et elle incluait beaucoup d’œuvres différentes de l’artiste mais en lien entre elles. En particulier, on peut lire comme une série, la répétition du même sujet: des animaux en peluche qui servent de simulacres et qui sont pris sur un moment d’improductivité (plusieurs se reposent après le travail, certains vomissent après une fête, d’autres dorment tranquilles sur des missiles). Ces animaux rendent visible ce qui en réalité est toujours devant nos yeux, mais que nous ne sommes pas habitués à regarder, c’est-à-dire les paradoxes du capitalisme: le système qui a comme loi la production, produit des moments d’improductivité.

Von Bonin réussit cependant à éviter une rechute dans une critique au système peu originale, il ne s’agit pas ici de construire un anti-art. L’œuvre de l’artiste allemande, en utilisant l’instrument de l’humorisme, dépasse donc la dimension critique pour arriver à celle clinique: en effet, il n’y a aucun jugement sur l’improductivité des personnages et aucune condamnation de la fatigue du travail imposée par le capitalisme, il y a seulement une mise en série du repos. Ce dernier est éclairé par l’humorisme, car il nous indique une ligne de fuite imprévue et créatrice: le repos.

Donc, dans Deleuze autant que dans Von Bonin, il ne s’agit pas de chercher une logique de la négation, mais plutôt de découvrir une esthétique de l’attente. On peut donner un exemple de cette esthétique à travers une comparaison entre le masochiste deleuzien et l’œuvre que Von Bonin a appelé “Idler, Lezzer, Tosspiece.” La perversion masochiste, qui est caractérisée par l’humorisme, est selon Deleuze une expérience d’attente et de suspension: le masochiste attend un plaisir qui est toujours en retard et il s’attend à la douleur comme condition de plaisir possible. Par ailleurs, le petit homme blanc, qui est représenté par Von Bonin, est assis sur une chaise en hauteur dans une position d’attente, qui est confirmée par l’élément humoristique présent dans la scène: une araignée a fait sa toile sur le nez de l’homme. Dans les deux cas, il s’agit d’une méconnaissance de la réalité (le masochiste construit un plaisir-fantasme; l’homme blanc ignore les couleurs qui gravitent autour de lui), qui n’est pas une négation du réel, mais plutôt une perversion de la loi. Cette loi est celle du monde capitaliste, qui nous impose le principe de la frénésie et de la vitesse dans le travail autant que dans le temps libre. Au contraire, Deleuze et Von Bonin montrent, à travers l’humorisme, une clinique fondée sur la suspension dans l’action, c’est-à-dire, une esthétique de l’attente.