‘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.

scholarly journals Patrystyczna interpretacja Rdz 2, 7: „Pan Bóg ulepił człowieka z prochu ziemi i tchnął w jego nozdrza tchnienie życia”

Vox Patrum ◽  
2016 ◽  
Vol 65 ◽  
pp. 141-154
Author(s):  
Bogdan Czyżewski
Keyword(s):  
Holy Spirit ◽  
Essential Elements ◽  
The Body ◽  
Material Body ◽  
Early Christian ◽  
The Earth ◽  
The Holy Spirit ◽  
The Creation ◽  
The Moment ◽  
Natural Decomposition

The article aims at the presentation of the exegesis of Gen 2:7 made by some early Christian writers. Their interpretation contains three essential elements. Fathers start with pointing out the matter as a material from which God created man. Although the human body undergoes natural decomposition, it is not be­cause of the material from which it is built, but because of its frailty due to sin. Fathers also pay attention to the soul, which has its source in what Genesis calls the breath of God. However, it did not exist before the creation of the material body, as proclaimed by Origen, but was created along with the body. The soul animates the body putting it in motion. Although man was formed from the dust of the earth by the hands of God, he should be seen as a spiritual being. Whereas the soul is created, the body has been formed and this clearly differentiates the two. Due to the greatness and grandeur of man, he cannot be reduced to animal being, as it has a rational soul that animates his body. Finally, the third thread in connec­tion with the exegesis of the Gen 2:7 indicates the union of the body and the soul at the moment of creation. It occurred at the time when God breathed into man’s nostrils and put in some part of his grace. This does not mean, however, that the nature of God has changed into the soul of man. Not only did the first man receive the breath of God – everyone gets a second breath, the Holy Spirit, which leads to the creation of a new humanity.

The Common as Body Without Organs

2010 ◽  
Vol 4 (supplement) ◽  
pp. 46-63
Author(s):  
Vidar Thorsteinsson
Keyword(s):  
The Body ◽  
Fundamental Importance ◽  
Recent Book ◽  
Social Production ◽  
Deleuze And Guattari ◽  
Political Thinking ◽  
Conceptual Apparatus ◽  
Body Without Organs ◽  
Social Factory ◽  
The Common

The paper explores the relation of Michael Hardt and Antonio Negri's work to that of Deleuze and Guattari. The main focus is on Hardt and Negri's concept of ‘the common’ as developed in their most recent book Commonwealth. It is argued that the common can complement what Nicholas Thoburn terms the ‘minor’ characteristics of Deleuze's political thinking while also surpassing certain limitations posed by Hardt and Negri's own previous emphasis on ‘autonomy-in-production’. With reference to Marx's notion of real subsumption and early workerism's social-factory thesis, the discussion circles around showing how a distinction between capital and the common can provide a basis for what Alberto Toscano calls ‘antagonistic separation’ from capital in a more effective way than can the classical capital–labour distinction. To this end, it is demonstrated how the common might benefit from being understood in light of Deleuze and Guattari's conceptual apparatus, with reference primarily to the ‘body without organs’ of Anti-Oedipus. It is argued that the common as body without organs, now understood as constituting its own ‘social production’ separate from the BwO of capital, can provide a new basis for antagonistic separation from capital. Of fundamental importance is how the common potentially invents a novel regime of qualitative valorisation, distinct from capital's limitation to quantity and scarcity.

scholarly journals Pemahaman Guru Pendidikan Agama Kristen tentang Mempersembahkan Tubuh Roma 12:1-3

2020 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Andrianus Nababan
Keyword(s):  
Christian Education ◽  
Religious Education ◽  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Education Teacher ◽  
The Bible ◽  
The Holy Spirit ◽  
The Mind

AbstrackThe Christian religious education teacher is an educator who provides knowledge about Christianity based on the Bible, centered on Jesus Christ, and relied on the Holy Spirit. Christian Religious Education teachers must be able to offer their bodies in Romans 12:1-3. The understanding of offering the body include: 1)the Christian religious education teacher always i approaches the loving and generous God 2)give advice by encouraging, directing convey the truth of God's Words. 3). renewal of the mind by distinguishing which is good and pleasing to God. Thus, each Christian religious education teacher can understand that a true educator must surrender his/her body as a true offering according to will of God.Key word: Christian education teacher; Offering the body Romans 12:1-3.ABSTRAKGuru Pendidikan Agama Kristen merupakan seorang pendidik yang memberikan ilmu pengetahuan tentang agama Kristen yang berdasarkan Alkitab, berpusat pada Yesus Kristus, dan bergantung pada Roh Kudus kepada peserta didik dalam kegiatan belajarmengajar. Guru Pendidikan Agama Kristen harus mampu mempersembahkan tubuhnya dalam Roma 12:1-3 sebagai ibadah sejati. Pemahaman mempersembahkan tubuh yaitu 1)guru Pendidikan agama Kristen senantiasa menghampiri Allah yang penuh kasih dan kemurahan 2)memberikan nasihat dengan mendorong, mengarahkan dan berdasarkan kebenaran Firman Tuhan. 3)pembaharuan budi dengan membedakan mana yang baik dan yang berkenan kepada Allah. Demikian Guru Pendidikan Agama kristen mampu memahami mempersembahkan tubuh menyangkut kehendak Allah sebagai pendidik yang sejati.Kata Kunci: Guru Pendidikan Agama Kristen; Mempersembahkan tubuh.

scholarly journals SUBJETIVAÇÕES RIZOMÁTICAS E A IDEIA DE CORPO SEM ÓRGÃOS EM A FÚRIA DO CORPO, DE JOÃO GILBERTO NOLL

2019 ◽  
Vol 21 (1) ◽  
pp. 261-275
Author(s):  
Francisca Gilmara da Silva Almiro ◽  
Roniê Rodrigues da Silva
Keyword(s):  
Identity Construction ◽  
Gilles Deleuze ◽  
The Body ◽  
Felix Guattari ◽  
Critical Reading ◽  
Deleuze And Guattari ◽  
Brazilian Literature ◽  
Body Without Organs ◽  
The Way

O trabalho apresenta uma leitura da obra A Fúria do corpo, de João Gilberto Noll, a partir dos conceitos de Corpo sem Órgãos e Rizoma propostos pelos filósofos franceses Gilles Deleuze e Félix Guattari. Nesse sentido, objetiva estudar a construção identitária das personagens da referida narrativa, estabelecendo uma associação com essas noções filosóficas, problematizando, sobretudo, a errância das personagens e a linguagem utilizada para a composição da obra. Ao longo da leitura crítica, destacaremos como o texto de Noll nos desafia à construção de sentidos através de uma subjetividade constituída a partir de linhas de fuga, ideia discutida pelos filósofos supracitados. Ao adentrarmos no texto ficcional pelo viés de tais linhas, é possível entender como as personagens percebem e vivem suas experimentações rizomáticas. Desse modo, não se pretende aqui atribuir sentidos fechados à narrativa, mas sugerir que o Corpo sem Órgãos e o Rizoma são características que representam as experiências errantes das personagens encontradas na escrita de Noll. Palavras-chave: Literatura Brasileira Contemporânea. João Gilberto Noll. Identidade. Corpo sem Órgãos. Rizoma. THE RHIZOME AND THE IDEA OF BODY WITHOUT ORGANS IN THE FURY OF THE BODY, BY JOÃO GILBERTO NOLL Abstract: This paper presents a reading of The Fury of the Body, by João Gilberto Noll, based on the concepts of Body without Organs and Rhizome proposed by French philosophers Gilles Deleuze and Félix Guattari. It aims to study the characters’ identity construction, establishing an association with these philosophical notions, exploring, especially, the characters’ wandering nature and the language used in the composition of the work. Throughout this critical reading, emphasis will be given on the way Noll’s text challenge us to construct directions through a subjectivity built from escape lines, a concept defined by Deleuze and Guattari. By reading the narrative through these lenses, it is possible to understand how the characters perceive and live their rhizomatic trials. Thus, the intention here is not to attribute closed meanings to the narrative, but to suggest that the Body without Organs and the Rhizome are features that represent the characters’ wandering experiences in The Fury of the Body. Keywords: Contemporary Brazilian Literature. João Gilberto Noll. Identity. Body without Organs. Rhizome.

Spirit and Rebirth in the Gospel of John

2014 ◽  
Vol 21 (1-2) ◽  
pp. 58-85
Author(s):  
Annette Weissenrieder
Keyword(s):  
Holy Spirit ◽  
Gospel Of John ◽  
The Body ◽  
Christian Faith ◽  
Multiple Forms ◽  
Preceding Work ◽  
The New Testament ◽  
The Holy Spirit ◽  
Multiple Accounts ◽  
Meaning Representation

Insofar as Christianity can be said to have begun with the disappearance of a body, namely the absence of Jesus’ body in the grave, this disappearance occasioned not so much a disjuncture with Jesus’ preceding work as a new start, by way of a salvific turn, according to multiple accounts in the New Testament. It is through the absence of Jesus’ body and subsequent appearances of the risen Jesus that the messianic promise is fulfilled. Furthermore, the absence of Jesus’ body opens up space for transfigured bodies in multiple forms to fill the gap, each in its own way. Christian faith was thus marked, from the earliest time, by questions regarding the meaning, representation, and transformation of the body. In the Gospel of John, after Jesus is resurrected he blows (ἐμφυσάω) the holy spirit into his disciples. Here the infusion of the spirit evokes the framework of ancient embryology, in which spirit brings life. Ancient embryology illumines the recurrent passages in John referring to birth, being reborn, and children of God, especially 1:13–14 and 3:3–8.

The Wrong Side Out With(out) God: An Autopsy of the Body Without Organs

2020 ◽  
Vol 14 (3) ◽  
pp. 507-532
Author(s):  
Matthew G. Whitlock
Keyword(s):  
The Body ◽  
Deleuze And Guattari ◽  
Antonin Artaud ◽  
Lacanian Psychoanalysis ◽  
Wrong Side ◽  
Body Without Organs

While the Deleuzo-Guattarian concept of ‘body without organs’ (BwO) is developed alongside their critique of Freudian and Lacanian psychoanalysis, it is also developed alongside their critique of Christianity, most poignantly in the sixth plateau of A Thousand Plateaus. Here Deleuze and Guattari quote Antonin Artaud in order to show how ‘the judgment of God weighs upon and is exercised against the BwO’. In order to understand this relationship between judgement of God and the BwO, this essay explores Deleuze's critiques of Christianity in his earlier works and concludes that the BwO, much like Artaud's own poetry, is developed in contrast to an internalised form of Christianity.

scholarly journals An Autoethnography of Fat and Weight Loss: Becoming the Bw0 with Deleuze and Guattari

2016 ◽  
Vol 21 (3) ◽  
pp. 1-13 ◽  
Author(s):  
Valerie M Sheach Leith
Keyword(s):  
Weight Loss ◽  
Academic Research ◽  
The Body ◽  
Western Society ◽  
Deleuze And Guattari ◽  
Embodied Experiences ◽  
Body Without Organs ◽  
Fat Bodies ◽  
The Biggest Loser ◽  
Political Value

This article experiments with some of the insights provided by the work of Deleuze and Guattari as a move towards deterritorializing fat bodies. This is necessary because in contemporary Western society the fat [female] body is positioned and frequently experienced as lacking in social, cultural and political value and as being in need of surveillance and control, not least by the neo-liberal ‘self’. This article is a response to Deleuze and Guattari's plea to ‘think differently’, in this case about fat and weight loss. The article eschews the paradigmatic form of the traditional academic research paper, adopting a semi autoethnographic approach to present an analysis of my engagement with the Biggest Loser (diet) Club. Thinking through rather than about the body it focuses on embodied experiences of fat and the on-going process of cutting that body down to ‘normal’ size. By utilising two central concepts in Deleuzoguattarian thought – ‘becoming’ and the ‘body – without – organs’ (BwO) - I seek to demonstrate the embodied, theoretical and ethical potential of utilising Deleuze and Guattari's work to explore fat and weight loss and how this might productively serve to deterritorialize contemporary discourses which stigmatise fat bodies.

‘Pillaging Jesus’: healing churches and the villagisation of Kinshasa

Africa ◽  
1996 ◽  
Vol 66 (4) ◽  
pp. 555-586 ◽  
Author(s):  
René Devisch
Keyword(s):  
Holy Spirit ◽  
Urban Areas ◽  
Satellite Communication ◽  
Symbolic Capital ◽  
The Body ◽  
Moral Integrity ◽  
Colonial State ◽  
Post Colonial ◽  
The Holy Spirit ◽  
The City

In Kinshasa thousands of prophetical churches of the Holy Spirit, particularly those in the Koongo area, fill in the ethical gap left, according to the people, by the marginalisation of traditional authority in the city, as well as the failure of civilisationist ‘white’ models, such as the collapse of public health and education sectors, and the dissolution of the State party. Confronted with economic collapse and miserable conditions in urban areas, these charismatic healing churches deconstruct the colonial and missionary heritage that ‘invented Africa’ in a white mirror, and the evolutionist utopia relating to modern progress. The dogmatic use that they make of biblical texts, their immoderate liturgy, and above all their ostentatious healing rituals parody and ridicule people's experience of post-colonial state constraints, the dichotomisation of the society operated by Christian conversion, and postcolonial mirrors opposing modernity and reactionary tradition, Christian values and pagan life. Healing churches deconstruct the daily seduction of the town folk by hedonistic ideals of capitalist consumption and Northern television channels which control the world. The Holy Spirit, as a substitute for the ancestral spirit, expresses itself in an heterodox manner and with multiple voices in the shape of glossolalia, dreams, and trance. During these very intense celebrations these communities, through the spirit, remobilise and, in particular, reinforce interpersonal links woven through the care of the body and from the mother within the matrifocal community or the matri-centered villagisation operating in the city. Here, in the daily quest for survival, people reassert their sense of criticism and community in the face of the fragments of state and tribal structures as well as their desire for moral integrity and sharing. And, above all, in this process of villagisation, healing churches recycle as symbolic capital the so-called forces of western imperialism, and particularly those which come from written material and electronics: the Bible, money, television, and satellite communication.

Fundamentalism or Tradition

2019 ◽  
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
The Real ◽  
The Holy Spirit ◽  
Modern Context ◽  
Ways Of Thinking ◽  
The One

Tradition, secularization and fundamentalism—all three categories are contested, yet in their contestation, they shape our sensibilities and are mutually implicated, the one with the others. The discussion around the mutually implicated meanings of the “secular” and “fundamentalism” bring to the foreground more than ever, and in a way unprecedented in the pre-modern context, the question of what it means to think and live as Tradition. The Orthodox theologians of the twentieth century, in particular, have always emphasized Tradition not as a dead letter but as a living presence of the Holy Spirit. But how can we discern when Tradition as living discernment is not fundamentalism? And what does it mean to think as a Tradition and live in Tradition when surrounded by something like the “secular”? The essays in this volume continue both the interrogation of the categories of the “secular” and “fundamentalism,” all the while either implicitly or explicitly exploring ways of thinking about tradition in relation to these interrogations. In this interrogation, however, one witnesses a consensus that whatever the secular or fundamentalism may mean, it is not Tradition, which is historical, particularistic, in motion, ambiguous and pluralistic, while simultaneously not being relativistic. If the wider debates about the secular and fundamentalism seem interminable and often frustrating, perhaps the real contribution of those discussions is a clearer sense of what it means to live and think like—to be as Tradition.

Dancing in two worlds: Experiencing n/om inside the Ju/’hoan Bushman dance

2020 ◽  
Vol 6 (1-2) ◽  
pp. 7-25
Author(s):  
Hillary Keeney ◽  
Bradford Keeney
Keyword(s):  
Conflict Resolution ◽  
Performance Art ◽  
Southern Africa ◽  
Field Research ◽  
The Body ◽  
Research Interviews ◽  
And Performance ◽  
Spiritual Expression

The Ju/’hoan Bushmen or San of southern Africa host one of the oldest surviving dance forms. Openly conducted in public for the whole community, the dance serves as the primary locus for healing, conflict resolution, wellbeing, rejuvenation, social reunion, spiritual expression and performance art. Central to the dance is awakening n/om, what the Bushmen regard as a vibrational force that resides in the body of the strongest dancers. Often described as an energy or power that makes the body shake, n/om is more accurately a blend of somatic vibration, heightened emotion and sacred song. N/om is also the source of a dancer’s capacity to heal sickness in themselves and others. The following composite account of an insider’s perspective of the n/om dance is based on decades of field research interviews with Ju/’hoan n/om dancers and our own experience as accepted members of several Bushman dance communities. We focus on the experience of n/om in the body and how this enables the dancer to dance between two worlds – that of everyday knowing and the ineffable spiritual realm or what the Ju/’hoansi call second creation and first creation, respectively.

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