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	<title>Comments on: Introduction to Deleuze and Guattari part one</title>
	<atom:link href="http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/feed/" rel="self" type="application/rss+xml" />
	<link>http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/</link>
	<description>Reprogramming Your Life</description>
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		<title>By: A Young Person&#8217;s Guide to Managing Critical Thought &#171; Fuzzy Numbers</title>
		<link>http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-1266</link>
		<dc:creator><![CDATA[A Young Person&#8217;s Guide to Managing Critical Thought &#171; Fuzzy Numbers]]></dc:creator>
		<pubDate>Sat, 12 Sep 2009 20:26:43 +0000</pubDate>
		<guid isPermaLink="false">http://fenris23.wordpress.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-1266</guid>
		<description><![CDATA[[...] of our modules, the more utility we gain from the use and combination of modules. For instance, Deleuze describes that he took the worlds of Marx, Freud and Nietzsche, loaded them, snuck up behind them [...]]]></description>
		<content:encoded><![CDATA[<p>[...] of our modules, the more utility we gain from the use and combination of modules. For instance, Deleuze describes that he took the worlds of Marx, Freud and Nietzsche, loaded them, snuck up behind them [...]</p>
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		<title>By: khephret</title>
		<link>http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-1142</link>
		<dc:creator><![CDATA[khephret]]></dc:creator>
		<pubDate>Mon, 12 Jan 2009 07:07:37 +0000</pubDate>
		<guid isPermaLink="false">http://fenris23.wordpress.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-1142</guid>
		<description><![CDATA[I&#039;m interested to know if there&#039;s a distinct separation between Bergson&#039;s Vitalism and what you might call Animism...]]></description>
		<content:encoded><![CDATA[<p>I&#8217;m interested to know if there&#8217;s a distinct separation between Bergson&#8217;s Vitalism and what you might call Animism&#8230;</p>
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		<title>By: Michael Nowak</title>
		<link>http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-1062</link>
		<dc:creator><![CDATA[Michael Nowak]]></dc:creator>
		<pubDate>Mon, 23 Jun 2008 22:39:58 +0000</pubDate>
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		<description><![CDATA[Swu65c Blogs rating, add your blog to be rated for free:
http://blogsrate.net]]></description>
		<content:encoded><![CDATA[<p>Swu65c Blogs rating, add your blog to be rated for free:<br />
<a href="http://blogsrate.net" rel="nofollow">http://blogsrate.net</a></p>
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		<title>By: The Necromancer</title>
		<link>http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-37</link>
		<dc:creator><![CDATA[The Necromancer]]></dc:creator>
		<pubDate>Sat, 13 Jan 2007 22:06:53 +0000</pubDate>
		<guid isPermaLink="false">http://fenris23.wordpress.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-37</guid>
		<description><![CDATA[This is an interesting line...particularly the vitalism and occult link. I&#039;ve written a dissertation about all this stuff and it is my passion. One needs to remember, above all, that vitalism is very much a philosophy of medicine, or at least rooted in medical understanding -- it is, in essence, a reflection of the important (perhaps seminal) role that medicine plays in the French tradition.]]></description>
		<content:encoded><![CDATA[<p>This is an interesting line&#8230;particularly the vitalism and occult link. I&#8217;ve written a dissertation about all this stuff and it is my passion. One needs to remember, above all, that vitalism is very much a philosophy of medicine, or at least rooted in medical understanding &#8212; it is, in essence, a reflection of the important (perhaps seminal) role that medicine plays in the French tradition.</p>
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		<title>By: foucaultisdead</title>
		<link>http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-27</link>
		<dc:creator><![CDATA[foucaultisdead]]></dc:creator>
		<pubDate>Mon, 25 Dec 2006 10:34:11 +0000</pubDate>
		<guid isPermaLink="false">http://fenris23.wordpress.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-27</guid>
		<description><![CDATA[It sounds like you are heading in the right direction, and I look forward to part 2.

One point: I would mention Deleuze&#039;s transcendental empiricism, with reference to both Spinoza and Kant. In other words, the only way to find out &quot;what a body can do&quot; is to experiment.

As for your reading of Lacanian castration along the lines of: &quot;the word is a fundamental error that alienates us from reality&quot; - be careful! Lacan&#039;s master-signifier offers the infant relief from the anxiety of the mother&#039;s desire. Choosing the master-signifier and enterring the symbolic order is not an error as such - Slavoj Zizek characterises it as a &quot;forced choice&quot;, so the subject is committed to this choice in such a way that it could never genuinely be experienced as an error. Of course, here we reach an early criticism of Deleuze and Guattari - the subject who does not choose to enter the symbolic order is, by definition, psychotic. Rather than alienating us from reality, entering the symbolic order allows us to escape immersion in the Real, something that the psychotic lamentably fails to escape. In this sense, reality in Lacan is aligned with the symbolic order, not the Real.

Sorry if these comments aren&#039;t helpful. As I said, I think this is a very good part one, and if you were way off script then I wouldn&#039;t have bothered!]]></description>
		<content:encoded><![CDATA[<p>It sounds like you are heading in the right direction, and I look forward to part 2.</p>
<p>One point: I would mention Deleuze&#8217;s transcendental empiricism, with reference to both Spinoza and Kant. In other words, the only way to find out &#8220;what a body can do&#8221; is to experiment.</p>
<p>As for your reading of Lacanian castration along the lines of: &#8220;the word is a fundamental error that alienates us from reality&#8221; &#8211; be careful! Lacan&#8217;s master-signifier offers the infant relief from the anxiety of the mother&#8217;s desire. Choosing the master-signifier and enterring the symbolic order is not an error as such &#8211; Slavoj Zizek characterises it as a &#8220;forced choice&#8221;, so the subject is committed to this choice in such a way that it could never genuinely be experienced as an error. Of course, here we reach an early criticism of Deleuze and Guattari &#8211; the subject who does not choose to enter the symbolic order is, by definition, psychotic. Rather than alienating us from reality, entering the symbolic order allows us to escape immersion in the Real, something that the psychotic lamentably fails to escape. In this sense, reality in Lacan is aligned with the symbolic order, not the Real.</p>
<p>Sorry if these comments aren&#8217;t helpful. As I said, I think this is a very good part one, and if you were way off script then I wouldn&#8217;t have bothered!</p>
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		<title>By: doloras</title>
		<link>http://edwardewilson.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-18</link>
		<dc:creator><![CDATA[doloras]]></dc:creator>
		<pubDate>Wed, 22 Nov 2006 23:31:29 +0000</pubDate>
		<guid isPermaLink="false">http://fenris23.wordpress.com/2006/11/14/introduction-to-deleuze-and-guattari-part-one/#comment-18</guid>
		<description><![CDATA[Hi Fenriz. Just to reassure you: I haven&#039;t forgotten about your effort at the moment, and I will get around to responding... soonish. I have a truckload of writing to finish before the New Year - sure you know how it is...]]></description>
		<content:encoded><![CDATA[<p>Hi Fenriz. Just to reassure you: I haven&#8217;t forgotten about your effort at the moment, and I will get around to responding&#8230; soonish. I have a truckload of writing to finish before the New Year &#8211; sure you know how it is&#8230;</p>
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