Floral Sensations

2016 ◽  
Author(s):  
Catriona Sandilands
Keyword(s):  
Plant Life ◽  
Life Itself ◽  
Political Responses

This chapter turns on the concept ofsensationto sketch some of the ways plants are caught up in contemporary biopolitics. Specifically, the idea of the floral sensation both describes the spectacular qualities of (some) plants that make them particularly desirable commodities in the global floral industry, and gestures to recent research that indicate that plantshavesensations that are both similar to and radically different from human ones. Together, these meanings demonstrate that plants are extensively implicated in biopolitical relations, but as agents with specific capacities rather than as passive objects of manipulation. To understand the involvement of active plants in biopolitics, then, requires attentiveness both to the multiplicity of vegetal involvements in socio-political entanglements, and to the ways in which plants complicate questions of life itself; ethical and political responses to plant life must therefore move beyond assertions of plant similarity in the direction of also recognizing their unassimilable differences.

scholarly journals Carbon Vitalism

2021 ◽  
Vol 13 (1) ◽  
pp. 1-20
Author(s):  
Anne Pasek
Keyword(s):  
Carbon Dioxide ◽  
Environmental Justice ◽  
Fossil Fuels ◽  
The Body ◽  
Industry Funding ◽  
Human Breath ◽  
Plant Life ◽  
Climate Skepticism ◽  
Life Itself

Abstract This article names and examines carbon vitalism, a strain of climate denial centered on the moral recuperation of carbon dioxide—and thus fossil fuels. Drawing on interconnections between CO2, plant life, and human breath, carbon vitalists argue that carbon dioxide is not pollution but the stuff of life itself and thus possesses ethical and ecological standing. This philosophy contains a poetics of denial that is too often overlooked by studies of climate skepticism focusing narrowly on industry funding. Accordingly, this article develops a reparative theory of climate denial, asking what values and relations are gathered together within carbon vitalist speech and how speakers work to sustain these connections. Through close readings of carbon vitalist media and interviews with key figures in its network, the article demonstrates how the body is central to carbon vitalism’s rhetorical and emotional framing of ecological interdependence and epistemological populism. As such, carbon vitalism in effect reenacts long-established feminist appeals to the body (though to decidedly different political purposes). The article concludes by evaluating how the climate movement could both challenge and remobilize these logics, exploring what this corporeal turn in climate denial means for feminist and antiracist theories of environmental justice and the body.

The Plant Life of China

2002 ◽  
Author(s):  
Geoffrey P. Chapman ◽  
Yin-Zheng Wang
Keyword(s):  
Plant Life

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

Gandhian Method of Conflict Resolution: Perception of Educated Youths

2017 ◽  
Vol 1 (6) ◽  
pp. 1 ◽  
Author(s):  
Dr. P. K. Kar
Keyword(s):  
Conflict Resolution ◽  
Image Of God ◽  
Integral Approach ◽  
Human Beings ◽  
Life Itself ◽  
The Image Of God ◽  
Negative Concept

Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his religion had no geographical limits. His patriotism was not different from the service of human beings but was its part and parcel(Mishra:102). Gandhiji developed an integral approach and perspective to the concept of life itself on the basis of experience and experiments. His ideas ,which came to be known to be his philosophy, were a part of his relentless search for truth(Iyer:270). The realization of this truth is possible only with the help of non-violence The negative concept of Ahimsa presupposes the absence of selfishness, jealousy and anger, but the positive conception of ahimsa demands the qualities of love ,liberalism, patience, resistance of injustice, and brutal force.

,Vitalismus‘ und reine Potenzialität bei Michel Henry

2019 ◽  
Vol 2019 (1) ◽  
pp. 53-70
Author(s):  
Rolf Kühn
Keyword(s):  
Michel Henry ◽  
Life Itself ◽  
Recent Interpretation

The recent interpretation of Michel Henry’s thought as a ‘phenomenological vitalism’ raises fundamental questions regarding the reception of his phenomenology. The issue raised, however, is not primarily about radical phenomenology being inspired (or not) by more or less vitalistic philosophies like those of Maine de Biran, Schopenhauer, Nietzsche, and even Freud, rather it concerns the ‘how’ of purely immanent appearing in affect and force understood as immediate corporeality. Does the latter, being original affectivity, require temporality in order to free the affect from its passivity (Passibilit%t) and, thus, in order to enable action? This, however, would lead to an impossible intentional gap or difference within the original phenomenality of life itself. As an alternative, flesh can be seen as a potentiality, inwhich the concrete transcendental possibility and the phenomenological power of appearing as ‘I can’ are already united prior to any formal exercise of freedom. Such inquiry into the reception of the phenomenology of life provides at the same time a framework for the contemporary phenomenological debate

Zur Phänomenologie der Suizidalität

2005 ◽  
Vol 2005 (1) ◽  
pp. 269-284 ◽  
Author(s):  
Jan E. Schlimme
Keyword(s):  
The Other ◽  
Other Hand ◽  
Suicidal Person ◽  
Life Itself ◽  
The One

The borderlines of the current psychiatric and psychological discourses concerning suicidality are ascertained when asked: What is it like to be suicidal? A phenomenological understanding concerning this question presents to us the paradox of suicidality. The suicidal person lives in a contradiction with himself. On the one hand there is the basal feeling of despair and inevitable helpless insufferability, showing life itself as a destructive force. On the other hand the extinguishing of ones own life appears as a salvation, showing death itself as a release not found in life. Indeed the paradox of suicidality – the contradictory meanings of annihilation and salvation – appears incontrovertible and cannot be solved in suicidality, for this requires either the experience of overcoming suicidality or the act of suicide itself.

Reflections on the Meaning of Study Abroad

1995 ◽  
Vol 1 ◽  
pp. 96-103
Author(s):  
Elizabeth Shannon
Keyword(s):  
Study Abroad ◽  
Nursery School ◽  
Multiple Identities ◽  
Danger Zone ◽  
Host Family ◽  
The People ◽  
Life Itself ◽  
The Moment ◽  
First Time ◽  
The Stranger

Study abroad begins long before students leave their own shores. The moment that children enter daycare, nursery school, or kindergarten for the first time, they are in foreign territory, and all their antennae are out, testing, absorbing, learning. They begin to develop the first of their many multiple identities. They are no longer "Johnny" or "Sarah" whom everyone knows and loves at home, but Johnny or Sarah whom no one knows nor initially cares about, and they have to figure out what kind of a new identity they will develop so the danger zone becomes as safe as home.  Leaving familiar surroundings- the sounds, smells, safety, and food of home- and realizing, quite abruptly, that they must learn to adapt to the demands and needs of strangers, is the first and the most challenging "trip abroad" they will ever take. They will use the same set of skills, more mature, more polished (we hope) when they arrive on a foreign campus and move in with a host family or into an international dormitory.  Learning to make the journey with ease, whether it is on the first day of school or the day a plane drops one in a foreign field, is a necessary accomplishment. We have to make friends out of our peers; we have to gain the respect of our teachers; we have to develop curiosity and concern about the people around us. The stranger they seem, the more there is to learn. To fear diversity is to fear life itself. As the world becomes smaller and more integrated, the more crucial this accomplishment grows. 

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