A Ontologia de Deleuze e as Experiências de Deligny: como instaurar existências mínimas

Se o Ser for suposto como uma solução provisória, uma ontologia deve poder pensar seu inacabamento como realidade essencial de sua natureza. É nesse sentido que se coloca a ontologia de Gilles Deleuze, pronta a pensar, a partir daí, um estado do Ser a se caracterizar por movimentos de liberação de linhas que desarticulam o já formado e permitem suas determinações escapar das relações já individuadas. A partir da articulação da ontologia deleuzeana com as experiências de Fernand Deligny com crianças autistas não verbais, nos será possível confrontar as formas hegemônicas de existir com modos de existência singulares que se afirmam em sua diferença ingovernável. Refratários a serem adaptados a partir de qualquer medida padrão, constituindo-se como uma deriva às formas hegemônicas e um desvio que permite se escapar ao controle, tais experiências nos colocam diante de uma deriva que mantêm a perspectiva da desmesura de existências mínimas sempre inacabadas.Palavras-chave: Deleuze. Deligny. Ontologia. Autistas. Corpo sem órgãos. Deriva. Deleuze's Ontology and Deligny's Experiences: How to Establish ABSTRACTIf Being is supposed to be a provisional solution, an ontology must be able to think of its unfinished business as an essential reality of its nature. It is in this sense that Gilles Deleuze's ontology is placed, ready to think, from there, on a state of Being to be characterized by movements of liberation of lines that disarticulate what has already been formed and allow its determinations to escape from the relations already individuated. From the articulation of Deleuzian ontology with Fernand Deligny's experiences with non-verbal autistic children, it will be possible for us to confront the hegemonic forms of existence with singular modes of existence that assert themselves in their ungovernable difference. Refractories to be adapted from any standard measure, constituting a drift to hegemonic forms and a deviation that allows one to escape control, such experiences place us in front of a drift that maintains the perspective of the disproportion of minimal existences that are always unfinished.Keywords: Deleuze. Deligny. Ontology. Autistic. Body without organs. Drift.

“Every human action is anthropophagic”

The Freudian theory and the era of acceleration announced by the Futurist Manifesto arrived in Brazil in 1899 and 1909, respectively. Afterwards the concrete reception of these two significant events became more than the symptomatic revelation of the shocks provoked by industrial modernity and its powerful undercurrent of anxieties. The poet, „clown“, writer and major figure of the Brazilian modernist avant-garde, Oswald de Andrade (1890-1954) absorbed Freud and the Futurist Manifesto at once, re-pragmatized and re-semantized them. Oswald's concept of Cultural Anthropophagy (1928) as a central interpretative strategy, to be exact, an hermeneutic approach is defined by Haroldo de Campos aptly: “Oswald's ‘Anthropophagy’ [...] is the thought of critical devoration of the universal cultural heritage” (Campos,1986). The introduction of the anthropophagic trope inspired by Native Americans’ metaphysics leads the poet to a subversion of the Gestalt/Behavior psychological theories: “The anthropophagic function of the psychological behavior is reduced to two parts: 1) totemiser the external taboos; 2) create a new taboo in exogamic function” (Andrade,1929). From 1928 to 1950 the Anthropophagy approach on the interaction between the individual and the environment gained philosophical consistency. Oswald's thesis is a conceptual alternative that attempted to bring answers through the amplification of our ethical becoming. As an epistemological perspective attentive to the different modes of existence, the proposition of Oswald is a field of transformative practices having the power to overcome the techno-industrial paradigms. I will examine the contribution of Oswald de Andrade to theoretical psychology and to the issues that arise in an “Era of Acceleration” where the symbolic field is replaced by a cybernetic field.

KARL KERÉNYI ON THE ARCHETYPE OF THE ACADEMIC AND THE PRIEST

В статье обсуждается эссе Карла Кереньи «Religio academici» (1938), которое интерпретируется в надлежащем историко-философском и культурном контексте. Рассматриваются высказанные в этом эссе филологические установки и философские воззрения Кереньи. Особое внимание уделяется тому, каким образом Кереньи истолковывает понятие religio: используя «Учение академиков» и «О природе богов» Цицерона, он пытается истолковать religio эпохи Цицерона в духе скептической Академии и на примере понтифика Гая Аврелия Котты доказывает, что поведенческие характеристики ученого и жреца совпадают. Обращено внимание на то, что академики Котта и Цицерон признают существование богов, в чем схожи с Аркесилаем и Карнеадом, которые полемизировали только с theologia naturalis и rationalis стоиков, тогда как транслируемая традицией религия сомнению не подвергалась. Обсуждается термин «открытость» (das Offene), используемый Кереньи. Указывается, что некоторые положения Кереньи предвосхищают позднейшие высказывания Хайдеггера в статье «Нужны ли поэты?» (1946), посвященной Рильке и Гёльдерлину, что может быть связано с общим источником — опубликованными письмами Рильке. В заключение указано, что сопоставления модусов существования академического ученого и религиозного жреца, которые на первый взгляд могут показаться экстравагантными и произвольными, в полной мере задействованы современными историками науки. The article discusses Karl Kerényi’s essay “Religio academici” (1938), which is interpreted in a proper historical, philosophical and cultural context. The philological attitudes and philosophical views of Kerényi expressed in this essay are considered. Particular attention is paid to how Kerényi interprets the concept of religio: using Cicero’s “Academica priora” and “De natura deorum”, he tries to interpret religio of the Cicero era in the spirit of the skeptical Academy and, using the example of the Roman ponifex and Academic Sceptic Gaius Aurelius Cotta, proves that the behavioral characteristics of an academic and a priest coincide. Attention is drawn to the fact that Academics Cotta and Cicero recognize the existence of gods, in which they are similar to Arcesilaus and Carneades, who polemicized only with the theologia naturalis and rationalis of the Stoics, while the religion transmitted by tradition was not questioned. The term “openness” (das Offene) used by Kerényi is discussed. It is pointed out that some of Kerényi’s propositions anticipate the later statements of Heidegger in the article “Wozu Dichter?” (1946) dedicated to Rilke and Hölderlin, which can be explained by the presence of a common source — Rilke’s published letters. In conclusion, it is indicated that the comparisons made between the modes of existence of an academic and a priest, which at first glance may seem extravagant and arbitrary, are engaged by contemporary historians of science.

J. S. Mill on Higher Pleasures and Modes of Existence

The passage of Mill’s Utilitarianism that sets out the condition in which one pleasure has a superior quality than another stokes interpretive controversy. According to the Lexical Interpretation, Mill takes one pleasure, P1 , to be of a superior quality than another, P2 , if, and only if, the smallest quantity of P1 is more valuable than any finite quantity of P2 . This paper argues that, while the Lexical Interpretation may be supported with supplementary evidence, the passage itself does not rule out qualitative superiority without lexical dominance, as it only requires P1 to be more valuable than any quantity of P2 that it is possible for someone to experience. Some will object that this concession to opponents of the Lexical Interpretation still renders Mill’s condition for qualitative superiority too demanding to be plausible. However, if Mill’s qualitative rankings apply to higher-order pleasures taken in modes of existence as such rather than to the pleasures of different activities chosen from within these modes, the objection loses much of its force. One upshot is that Mill may have more to contribute to debates in contemporary population axiology than is usually acknowledged.

Hybrid War as a Phenomenon of Semantic Postmodern Discourse with Emphasis on the Military Constant as a Factor of National Security

The article states the core thesis about two asymmetric modes of existence of war – physical and discursive. The purpose of the article is to substantiate the analytical and practical necessity of distinguishing between two modes of existence of hybrid warfare as a phenomenon of physical reality and as a discursive construct, as well as to raise questions about the value specificity of the relationship between them. The methodology of work represents the implication of two asymmetric modes of war existence – physical and discursive. The relationship between the two modes can be described in particular through modern cognitive-semantic and communicative approaches. Analysis, synthesis (thesis-antithesis), description, distinction, historical perspective, forecasting and hermeneutic tools of comprehension are the core methods of this work. In the military (material) dimension, any military confrontation in general (and the Russian-Ukrainian conflict in particular) is localized, while the discourse of this hybrid war has become global. The interpretive component of hybrid warfare is implemented through discursive verbal-semiotic means. Particular attention is paid to the analysis of the concept of victory. The Ukrainian dimension embodies the postmodern practical representation of the analysis of the problem of hybrid warfare as a war of interpretations.

Looming Diasporic In-Betweenness: A Critical Study of Hybridity and Culture in Agha Shahid Ali’s Poetic World

Hybridity is an outcome of consistent movement and interaction of two different aspects of human existence. The forces of nature when confluence each other cause hybrid existence bringing the traces of both into it. It may by and large cohabit the space and time, race and culture, philosophy and religion etc. It encompasses the divergent modes of existence, thinking patterns, behavioral norms, socio-cultural ethos, political and administrative ambience. Diasporic Hybridity is pertinent discourse. It is cause of anxiety in the early stage of migrant experience whereas settling base of later stage of existence of diasporic community. Present paper is an attempt to trace the threads of looming diasporic in-betweenness as reflected in the poetry of Agha Shahid Ali.

Ancient Wandering and Permanent Temporariness

To move towards an understanding of displacement from within, and the forms of its overcoming, the following chapter brings into dialogue the ancient experience of wandering and the 21st century condition of permanent temporariness. It explores whether these are the same or different phenomena, and whether the latter is a uniquely modern experience. In particular, it is interested in the turning points that lead to the defiance of the condition and its regime. It traces modes of existence that subvert the liminal state and allow for possibilities of living beyond the present moment through returns and futures that are part of everyday practices, even if they are splintered. Such actions, it is argued, allow for the repositioning of the self in relation to the world, and thus the exposition of cracks within the status quo. The investigation confronts experiences that appear to be uniquely those of the present day—such as non-arrival and forced immobility. In its exploration it engages current responses to de-placement by those who have experience of the condition first hand. It is a dialogue between the work of such creators as the architects Petti and Hillal, the poets Qasmiyeh and Husseini, and the community builders of Dandara, with ancient discourses of the outcast that are found in Euripides’ Medea, the experience of Xenophon and such philosophers as Diogenes the Cynic. In so doing, it seeks to expose the way seemingly exceptional forms of politics and existence, instead, reveal themselves as society’s ‘systemic edge’.

Ontological Pluralism and Multi-Quantificational Ontology

This paper explores some variants and aspects of multi-quantificational criteria of existence, examining these in the context of the debate between monism and pluralism in analytical philosophy. Assuming familiarity with the findings to date (summarized in broad terms at the outset), we seek to apply to these the newly introduced concepts of “substitution” and “substitutional model”. Possible applications of formal theories involving multiple types of existential quantifier are highlighted, together with their methods of construction. These considerations then lead to a thesis asserting the irrelevance of both multi-quantificational criteria and assumptions involving quantificational ontology to the debate between monism and pluralism in ontology. Many quantifiers cannot properly distinguish different modes of existence–as we aim to show by furnishing a general method for constructing counter-examples to any theory that assumes that different types of existential quantifier correspond to different modes of existence.

Unidades de Conservação Ambiental – uma Análise Pragmatista da Gestão e dos Modos de Existência Organizacional de uma Estação Ecológica

Protected areas are the main instrument used for protecting and conserving nature (UN, 2018). In Brazil, these areas are called Unidades de Conservação (UCs), or Conservation Units in English, and despite their territorial coverage and the complexity of their problems, they have not been properly studied by the area of administration. As a result, in this article we aimed to broaden the understanding about the modes of existence, as well as about the management of a protected area in a particular territory. For this, we took a pragmatist epistemological approach, favoring action above all. The study material derives from ethnographic research using participant observation at a UC managed by the Chico Mendes Institute for Biodiversity (ICMBio). As results, we identified three distinct modes of existence of the organization, namely: environmental education; production of expertise; and protection and inspection of nature. The analysis of these modes of existence enabled a better understanding of how specific organizational configurations emerge that situationally position the actors in different ways, engendering collective action and its management. Finally, we forge arguments that highlight possible contributions of a pragmatist epistemology to the organizational analysis of UCs.

Environmental Conservation Units – a Pragmatist Analysis of the Organizational Management and Modes of Existence of an Ecological Station

Protected areas are the main instrument used for protecting and conserving nature (UN, 2018). In Brazil, these areas are called Unidades de Conservação (UCs), or Conservation Units in English, and despite their territorial coverage and the complexity of their problems, they have not been properly studied by the area of administration. As a result, in this article we aimed to broaden the understanding about the modes of existence, as well as about the management of a protected area in a particular territory. For this, we took a pragmatist epistemological approach, favoring action above all. The study material derives from ethnographic research using participant observation at a UC managed by the Chico Mendes Institute for Biodiversity (ICMBio). As results, we identified three distinct modes of existence of the organization, namely: environmental education; production of expertise; and protection and inspection of nature. The analysis of these modes of existence enabled a better understanding of how specific organizational configurations emerge that situationally position the actors in different ways, engendering collective action and its management. Finally, we forge arguments that highlight possible contributions of a pragmatist epistemology to the organizational analysis of UCs.