ENGINEERING, GEOLOGICAL AND PETROGRAPHIC FEATURES OF ANTHROPOGENIC LAYERS IN THE TERRITORY OF SAMARA

The study of engineering and geological properties of anthropogenic deposits, widespread in the city of Samara. Their main properties have been identifi ed and a classifi cation based on the genetic principle has been developed. The results of a petrographic study of samples from cultural layers taken at an archaeological site are presented. Archaeological excavations were carried out on the territory of Khlebnaya Square, located in the oldest part of the city, in 2019. The object represents the cultural layers that were formed in the XVIII-XIX centuries at the site of the alleged location of the second Samara fortress. Petrographic studies of the samples were carried out under a binocular microscope at 8.75 times magnifi cation, in transmitt ed light of a polarizing microscope at 72 times magnifi cation and under a digital microscope (USB DIGITAL) at 10 times magnifi cation. It has been determined that the pebble fraction is represented by quartz ite and jasper fl int, the sandy and silty fractions are angular quartz fragments with an admixture of undecomposed organic remains. The organic cultural layers, which reach 7-8 m and more in the ancient part of the city, are especially powerful. Their presence is a limiting factor in modern urban construction.

Conceptual Features of a Complex Vision of the World

Today, almost all spheres of human existence are interpreted – directly or indi­rectly – as permanently becoming, interpreted from a processing point of view realities that do not imply either final fixation or predetermined ultimate goals or states. The world appears not so much in the form of difficult composite dy­namic formation in mechanistic sense, but in the form of mobile, continuously becoming environment, which presupposes special technical researches and ways of staying in it. Such techniques and methods lead to the formation of a non-trivial vision of the universe. And such a vision, aimed at comprehending of emerging realities, presupposing conceptual shifts in modern natural science, technology, humanitarian activity, and more broadly in the very perception of na­ture and society, V.I. Arshinov endows with the epithet “complexity”. In the pro­posed text, a small fragment from the creative heritage of one of the most influ­ential philosophers J. Simondon will be considered, allowing to partially reveal the features of such complexitly oriented thinking. The central theme of Simon­don's philosophical strategy is the conceptualization of how the becomings of beings are realized, or how beings (inanimate, living, technical, mental, social) are individuated. Simondon begins the discussion of this plot with criticism of the hylemorphic scheme, which posits the genetic principle of existence in the form-matter dichotomy and, above all, in the interpretation and theoretical use of such a dichotomy by Aristotle, since, according to Simondon, it was this pair that contributed to the formation of a static view on the world, man and society. In different performances, the form-matter dichotomy can be interpreted in the form of mind-body dichotomies, artificial-natural, living-nonliving, etc. Note that Simondon begins his criticism with the technological substantiation of the hylemorphic scheme, referring to the operation of making a parallelepiped brick from clay

Violence of Critique

The Deleuzian critical ethos is ineliminably entwined with the ideas of a violent paideia or cultural and moral training. The education of desire critique undertakes is the genetic principle of the experience of encounter, doubling the violence constitutive of freedom. The question is whether this sense of culture as a violent paideia undercuts the liberationist aspirations of critique, particularly because violence is so often used for the imposition of ways of thinking and acting that are met with resistance from minor and minority voices. Violence is a force for oppression, coercion, and bullying more often than for freedom and dogged self-evaluation. There are no easy answers here. A critical ethos does not, as Deleuze says, make history any less bloody. Even when the critical ethos is lived through an embrace of limitations, it does not make life less violent. It does, however, make it more free – and more celebratory. The emphasis in the ethical life of critique thus, most practically, moves from the protection of bare life to a dare to live life. That does not mean that preservation is unimportant, but that the conditions of creativity, meaning, and living be afforded the ethical weight they merit in producing a space of freedom.

Deleuze and Beckett: An Immanent Encounter

Understanding the exact nature of Deleuze's debt to Kant forms a large part of contemporary Deleuzian scholarship, a project made all the more urgent since the publication of Meillassoux's critique of correlationism in 2007. These Kantian readings present Deleuze as someone who continues Kant's transcendental project by reconsidering the nature of ‘immanent critique’. Immanent critique is no longer seen here as part of the critical enquiry into the possible conditions of experience, but as a staging of an encounter with the genetic principle constituting these conditions, the real condition common to both the human subject and the world in which he or she lives. Such is the implicit demand of genetic recasting: that critique in its immanent form is something we can experience and learn. Presented with this demand, this essay addresses the problem of staging this immanent form of critique. It looks to Deleuze's essay on the work of Samuel Beckett, ‘The Exhausted’, to suggest a possible site for such an encounter with constitutive principle. Specifically, in Deleuze's discussion of … but the clouds … it finds a theory of the image, which can be understood in genetic terms, as a theory of the virtual. Thus the essay puts forward the thesis that Beckett, in constructing the image through the exhaustive process, recreates the virtual plane, in its openness and flux.