Subject: This revolu- tionary time is the time of love Sent: Wed, Oct 12, 2011 10:03:05 PM   88888888888888 18 'To Believe In This World, As It Is': Immanence and the Quest for Political Activism Kathrin Thiele Utrecht University Citation Information. Deleuze Studies. Volume 4, Page 28-45 DOI 10.3366/dls.2010.0204, ISSN 1750-2241, Available Online December 2010 .  PDF plus In What is Philosophy?, Deleuze and Guattari make the claim that '[i]t may be that believing in this world, in this life, becomes our most difficult task, or the task of a mode of existence still to be discovered on our plane of immanence today. This is the empiricist conversion.' What are we to make of such a calling? The paper explicates why and in what sense this statement is of exemplary significance both for an appropriate understanding of Deleuze's political thought and for a most timely conceptualisation of politics in a world so clearly defined by immanence, and nothing but immanence. I argue that Deleuze's rigorously constructive approach to the world is not beyond politics, as some recent readings have declared (e.g. those of Badiou and Hallward). Rather, we have to appreciate that in Deleuze and Guattari's demand for a 'belief in this world' the political intersects with the dimension of the ethical in such a way that our understanding of both is transformed. Only after this 'empiricist conversion' can we truly think of a Deleuzian politics that does justice to a plane of immanence 'immanent only to itself'. is the moment of love the moment of art' Desire, Apathy and Activism Simone Bignall University of New South Wales Citation Information. Deleuze Studies. Volume 4, Page 7-27 DOI This paper explores the themes of apathy and activism by contrasting the conventionally negative concept of motivational desire-lack with Deleuze and Guattari's positive concept of 'desiring-production'. I suggest that apathy and activism are both problematically tied to the same motivational force: the conventional negativity of desire, which results in a 'split subject' always already 'undone' by difference. The philosophy of positive desiring-production provides alternative concepts of motivation and selfhood, not characterised by generative lack or alienation. On the contrary, this alternative ontology describes an identity that is not primarily 'undone' by difference, but 'done' or 'made' through the complex and piecemeal relations it forges with various aspects of the bodies it encounters. Understood as a complex multiplicity, the self or community accordingly has a primary, immediate and active interest in the quality of its multifaceted relations with others. Finally, I argue that some contemporary forms of activism can be read as practices aimed at creating and safeguarding the social conditions that foster the complex relational composition of selves and communities. revealing our common potential to constitute reality, to constitute being.' 146). We should be careful to distinguish events from encoun- ters here. Encounters are provoked by events that come from the out- side; in fact, it would be more proper to say that the event itself trans- ports us outside time. The event has no time of its own, it is never present, it has no duration. It strikes like a bolt of lightning, or arrives as a herald from far away announcing the abolition of time. In the passionate event, for an infinite and infinitesimal moment, we escape the tedium and emptiness of prison time. The event is never actual (neither in the temporal nor existential sense of the French actuel); it is purely virtual. The event is thus not properly understood as a state of things. It may be actualized in a state of things or an encounter-an arrangement of bodies, affects, and so forth-but it always remains distinct, outside that actualization, that state. The event is a klinamen, a moment of rupture like the throw of the dice. It shatters the fixity of the destiny we had been living. It opens up the chaos of chance and cuts a path or plane across its universe. This is the region outside of time that provokes Genet's encounters. The event never occurs in time. It ruptures time, defies destiny-time turns to dust. On the other hand, however, the event is the very poten- tial that subtends time itself. It is at once the abolition of time and its condition of possibility. One might call the event transcendent, then, in the sense that it seems to fly above or outside our temporal exis- tence. This transcendence, however, inheres within temporality itself, as its condition of possibility; it is an innermost exteriority. It may be more clear, then, to recognize the event as pure virtuality: real without being actual, ideal without being abstract. The event is the pure immanence of the virtual that is not actualized.9 Perhaps the halo that sur- rounds divine objects is caused precisely by the pure immanence of what remains inactual in them. It is the glow of the virtual. The event has no beginning, no end, no duration-and as such it gives us no time for living. Death might be imagined precisely as this virtual state of being outside of time.'0 The experience of the event is thus both ec- static and unlivable. The event shatters prison time with a pure and unlivable liberation. It is the moment of pure chance, the moment of the throw of the dice, the opening of the universe of chaos, the absolute destruction of the des- tiny we had been living. The event itself, however, is unlivable pre- cisely because it refuses actualization, because it has no time. The event destroys prison time but fails to offer an alternative. It is the pure negation of time itself. Living requires an alternative time, a positive articulation or actualization. We have to elaborate the event [dresser l'evenement] as a mode of life, a living state of things." The first step of this temporal constitution will move from the event to the encoun- ter. Without this articulation of an alternative time, our escape from prison time is only a flash, not even a moment, brief and ephemeral- we are still confined to an exile from living. In other words, we have to construct a way that the moment of love will return, that it will repeat incessantly to mark a temporal density, a duration that will be the material structure of a new time. The eternal return of the moment of love will be the fabric of our new destiny. 72 8888888888888888 revealing our common potential to constitute reality, to constitute being.' just reading 'prison time'/ what are the parallels between love as a force/a move/tracing a curve/ and creativity, can collaborative art practice/art practice as a performed act /groping experimentation grasp as event as I understand your using it a pure virtuality the event, outside of time. as event when does it spark/crystalise that 'aesthetics may be a branch of metaphysics.' Thus art can also be a form of thinking, and art practice forms another branch of what Harman calls a 'Guerilla Metaphysics' F Halsall via G Harman where love /joy more what can the process be a 'transformative ontological project'. Or How can we make our joyful encounters return? How can creativity the puncture/rupture 'prison time' to give birth to a new world/give birth to an idea 'forced to thought'-gust of wind? In this Trapped like voyagers in 2001 in the 'hearafter, without horizon, without hope'-J Beaudrillard/Anorexic Ruins The possibility of having a real thought/encounter/rupture-Clement Rosset good can it ever offer to a radical /hard thinking/had ideology is it possible to give birth to a new idea? A collapsed empty time/generations of walking dead The miracle of Genet is to transform the empty, homogeneous time of prison life into full time. revealing our common potential to constitute reality, to constitute being.' A philosophy of positive desiring-production-Desire, Apathy and Activism, Simone Bignall In What is Philosophy?, Deleuze and Guattari make the claim that '[i]t may be that believing in this world, in this life, becomes our most difficult task, or the task of a mode of existence still to be discovered on our plane of immanence today. This is the empiricist conversion.' Rather, we have to appreciate that in Deleuze and Guattari's demand for a 'belief in this world' the political intersects with the dimension of the ethical in such a way that our understanding of both is transformed. Only after this 'empiricist conversion' can we truly think of a Deleuzian politics that does justice to a plane of immanence 'immanent only to itself'. Genet's revolution centers around the destruction of the empty time that now imprisons us, and the constitution of a new time, a new rhythm of living. understanding Genet's transformative ontological project. This thief is the exposed body open to the world. and the birth of a world.... Spinozian. Like Spinoza, Genet too begins his entire project from the simple affirmation: we still do not know what bodies can do. Our exposure casts us fully on the material plane of bodies and the force of things. But how are different bodies composable in new rela- tionships, new encounters? How can we make our joyful encounters return? How can we constitute a new mode of living, a new world, out of these joyful encounters? An event may intervene in our life and give rise to a joyful encounter, but we cannot guarantee that joy will return since the cause of the encounter comes from outside, unknown to us. The fortuitous joyful encounter, however, is a gift-it presents us with a certain opportunity. If we recognize what is common to that body and our own, if we discover the way that body agrees with our own and how our bodies together compose a new body, we can ourselves cause that joyful encounter to return. This is how Spinoza conceives our active constitution of a joyful mode of living.'4 And love is the driving force in this constitution. The organization of joyful encounters is the in- crease in our power, our power to act and our power to exist-that is a Spinozian notion of love. This eternal return of the joyful encounter is a constitution of being, not in the sense that it fixes an immobile identity (far from it), but rather in that it defines a movement, a becom- ing, a trajectory of encounters, always open and unforeseeable, contin- uously susceptible to the intervention of the new events.'5 The return of the joyful encounter is the first thread from which we will weave an alternative, constituent time. Pg 74 Pg 75 What theater must do above all is create a new time, that is, a new rhythm and mode of living. Genet does not simply accept the dead, homogeneous, empty time imposed on him by society, nor does he resist it in a dialectical struggle. struggle. He abandons that time, abolishes it in the pure virtuality the event, outside of time. Prison time, our common destiny, expels all chance, but the event opens up chance like the moment of a cosmic throw of the dice, shattering destiny in the chaos of the universe. In a second moment the dice fall back, come to rest, and display a new number. 19 This is the constitution of a new destiny, as fixed as the first but now full of our desire. Here is the joyful encounter that we will to return eternally. Pg 75 exposed. This revolu- tionary time is the time of love. 888888888888 88888888888888 18 re: PT What are the parallels between love as a force/a move/tracing a curve/ and creativity Can love as a force inform collaborative art practice/art practice as a performed act /groping/experimentation ungraspable 'transformative ontological project' How to consolidate the material, make it consistent, so that it can harness unthinkable, invisible, nonsonorous forces-Deleuze How can there be sensation without a unified subject, or how inhuman intensities can produce humanity-effects are questions of synthesis: the joining of separate elements through chance encounters into an enduring, apparently stable, more or less reproducible conglomerate capable of being taken in by its own objective illusion of identity.-pg 47 Massumi UGTC [Abstract machine=synthesizer] The Plane of Immanence make 'a section of chaos'(WIP pg 42). Chaos is characterized by the 'infinite speed with which they take shape and vanish'. Chaos makes chaotic and undoes every consistency in the infinite. So the task becomes to give 'consistency without losing anything of the infinite'. We hold something together without loosing the infinite. Not holding it so tightly that we lose its ability to seek out new possibilities. When we manipulate sonics and something holds together in this way, with this kind of active consistency, if it can be captured, recorded, encoded, rendered reproducible, managing to retain a life giving atmosphere, then it can be played over and over again without losing anything of the infinite. Precisely because the plane of immanence is prephilosophical and does not immediately take effect with concepts, it implies a sort of groping experimentation and its layout resorts to measures that are not very respectful, rational. Or reasonable. These measures belong to the order of dreams, of pathological processes, esoteric experiences, drunkenness, and excess. We head for the Horizon, on the plane of immanence, and we return with bloodshot eyes, yet they are the eyes of the mind.(WIP pg 41) Actualization or differentiation is always a genuine creation(DR 214) Negri begins from a materialist standpoint. He asks.How does the event arise? How can man be remade? How can the abstract become subject? He talks of artists immersed in a molten turmoil, immersed in the chaotic, tumult of life. Producing a world that doesn't rely on dominant externality. The outside world is always constructed. We only have an absolute inside. Reading Prison Time here's where thoughts were going Once these thoughts have settled they will 'matter'/chrystal ize into some kind of experimental script the performance pushes the idea but and hope something feedback with New questions-this will probably only How can love function as a political concept? What has to be worked against? What are the capacities know that lead them in the direction of self government In the age of globalisation how is democracy possible? As opposed to the pale notions of democracy Love functions in the gap between spontaneity and dictatorship What means do we have for collective self transformation? The capacity to lead ourselves? Love as a field of training for constructing a democratic society Why Love? Love extends beyond our standard conceptions of rationality Beyond the rational calculus of interest Different rationality between reason and the passion We loose ourselves in love In love we become different Love as a political concept isn't strictly a passion rather A notion of reason that isn't excluded from the passion politics as a project of love-"as a collective project for the increase of joy" joyful activism- "political activism is the joy of struggle itself, the joy of political activism and the joy of communities that are constructed through political activism" 88888888888888 boyleANDshaw is a research machine a collaborative project in a 2 fold move exploring/experimenting/gamming/improvising/fluid/ loose collective experiments in art, music, theatre collaging thoughts/text to grasp what collaboration is and does but also that might be able to offer new ways of being in the world offer a route out of phenomenology and back to life, a movement beyond intentionality and back to things 'in their free and wild state'. the new/creativity to slash the umbrella to let in gusts of wind at the same time what might it offer reading prison time open/generous essentially how does the 'moment of love' map onto the 'moment of art' Escaping empty prison time Getting back to life Back to Life: Deleuze, Whitehead and Process Keith Robinson Here categories 'in the style of Whitehead' become the immanent differences and intensities of the 'nomadic' movement and processual distribution of being itself. Love functions in the gap between spontaneity and dictatorship The grasping /time that slipped as event a pure virtuality the event, outside of time. as event when does it spark/crystalise art as a form of thinking F Halsall via G Harman. "that 'aesthetics may be a branch of metaphysics.' Thus art can also be a form of thinking, and art practice forms another branch of what Harman calls a 'Guerilla Metaphysics'" Where love /joy? more what can the process be a 'transformative ontological project' But how could one redeem time, how could one live a full time? love takes an active role, capable of transforming the world and forging a new destiny. . Or How can we make our joyful encounters return? How can we unite being, thinking and creativity To puncture/rupture 'prison time' To give birth to a new world/give birth to an idea 'forced to thought'-gust of wind? In this Trapped like voyagers in 2001 in the 'hearafter, without horizon, without hope'-J Beaudrillard/Anorexic Ruins The possibility of rupture/of having a 'real thought'/encounter/-Clement Rosset The possibility of the birth of a world.... The possibility of being born-Hesse Glass Bead Game good Can it ever offer to a radical /hard thinking/hard ideology? Is it ever possible to escape the cynicism and irony?-Bifo/Semio-capital Is it possible to give birth to a new idea? Escape the collapsed empty time/generations of walking dead Attempting to articulate our own personal sanity through various creative endeavors with detours into philosophy/theory simply ...after generations of systematic exploitation how do we escape-in an affirmative way- the totalising force of the 'prison time' The miracle of Genet is to transform the empty, homogeneous time of prison life into full time. Genet's revolution centers around the destruction of the empty time that now imprisons us, and the constitution of a new time, a new rhythm of living. understanding Genet's transformative ontological project. How can we like the thief expose our body open to the world? How can we make our joyful encounters return? How can we constitute a new mode of living, a new world, out of these joyful encounters? An event may intervene in our life and give rise to a joyful encounter, but we cannot guarantee that joy will return since the cause of the encounter comes from outside, unknown to us. The fortuitous joyful encounter, however, is a gift-it presents us with a certain opportunity. This thief is the exposed body open to the world. and the birth of a world.... Spinozian. Like Spinoza, Genet too begins his entire project from the simple affirmation: we still do not know what bodies can do. Our exposure casts us fully on the material plane of bodies and the force of things. But how are different bodies composable in new rela- tionships, new encounters? How can we make our joyful encounters return? How can we constitute a new mode of living, a new world, out of these joyful encounters? An event may intervene in our life and give rise to a joyful encounter, but we cannot guarantee that joy will return since the cause of the encounter comes from outside, unknown to us. The fortuitous joyful encounter, however, is a gift-it presents us with a certain opportunity. If we recognize what is common to that body and our own, if we discover the way that body agrees with our own and how our bodies together compose a new body, we can ourselves cause that joyful encounter to return. This is how Spinoza conceives our active constitution of a joyful mode of living.'4 And love is the driving force in this constitution. The organization of joyful encounters is the in- crease in our power, our power to act and our power to exist-that is a Spinozian notion of love. This eternal return of the joyful encounter is a constitution of being, not in the sense that it fixes an immobile identity (far from it), but rather in that it defines a movement, a becom- ing, a trajectory of encounters, always open and unforeseeable, contin- uously susceptible to the intervention of the new events.'5 The return of the joyful encounter is the first thread from which we will weave an alternative, constituent time. Pg 74 Pg 75 What theater must do above all is create a new time, that is, a new rhythm and mode of living. Genet does not simply accept the dead, homogeneous, empty time imposed on him by society, nor does he resist it in a dialectical struggle. struggle. He abandons that time, abolishes it in the pure virtuality the event, outside of time. Prison time, our common destiny, expels all chance, but the event opens up chance like the moment of a cosmic throw of the dice, shattering destiny in the chaos of the universe. In a second moment the dice fall back, come to rest, and display a new number. 19 This is the constitution of a new destiny, as fixed as the first but now full of our desire. Here is the joyful encounter that we will to return eternally. Pg 75 exposed. This revolu- tionary time is the time of love. As the son of a miner, growing up in a small minig town outside Barnsley born in 1970, i was politcised during the Strike ive never really got passed certain questions -which i have tried to articulate for my own personal sanity through various creative endeavors with detours into philosophy/theory simply ...after generations of systematic exploitation how do i esacpe-in an affirmative way- the totalising force of the capitalist system if i ever had the time to write an essay id probbly chuck these in the pot Toni Negri-Time for revolution Franco "Bifo" Berardi -Cognitarian Subjectivation... http://www.e-flux.com/journal/view/183 "Postscript on the Societies of Control" Gilles Deleuze http://www.n5m.org/n5m2/media/texts/deleuze.htmhttp://www.generation-online.org/p/pbifo.htm Adorno's Negative Dialectics The name of dialectics says no more, to begin with, than that objects do not go into their concepts without leaving a remainder. and explore Marx's 'dead labour over the living' that marks capitalist relations of production, making a "continual sacrifice of the present for the sake of the future" and ideas around Speculative Realism-how to believe in the world in new fluid and radical ways ...a bit of Mark Fisher Micheal Hardt -politics of joy/joyful activism 8888888888 hardt@duke.edu Hi Micheal Hope your well I've sent the extract from Jimmy's film-its looking good! Re: skype The organises of the Frieze event, LuckyPDF would prefer not to skype. Hope that's ok?? So if your ok with it we'd require you recording a 5 minute piece sound/visuals or both? Sending over a copy which we will use to drive/shape/work our performance around We aiming to keep this a minimal intervention Were thinking of a simple diarama with possibly 2 actors doing simple repetitives actions With a medititive vibe Your voice could works as the narration/wash of sound We could also maybe project your image onto the wall/a surface Re: content I know we cant really expand anything too much in terms of content in such a short space And our engagemnet with your ideas wont have necc. Explicit references as we are not trying to illustrate it as such But our thoughts will be around crystilizing around your questions/thoughts from the love and democracy lecture online-below- Maybe asking How would a joyful arts practice manifest and what could it usefully contribute? How can love function as a political concept? What has to be worked against? What are the capacities know that lead them in the direction of self government In the age of globalisation how is democracy possible? As opposed to the pale notions of democracy Love functions in the gap between spontaneity and dictatorship What means do we have for collective self transformation? The capacity to lead ourselves? Love as a field of training for constructing a democratic society Why Love? Love extends beyond our standard conceptions of rationality Beyond the rational calculus of interest Different rationality between reason and the passion We loose ourselves in love In love we become different Love as a political concept isn't strictly a passion rather A notion of reason that isn't excluded from the passion politics as a project of love-"as a collective project for the increase of joy" joyful activism- "political activism is the joy of struggle itself, the joy of political activism and the joy of communities that are constructed through political activism" Other thoughts some related that were going thru our heads/some naïve maybe... what can art /creative practice offer/grasp at that can offer a new way of living sites of resistance, resisting totalities re: Love functions in the gap between spontaneity and dictatorship Is this how does the intuitive/improvised /flow offer answers with creative practice? Passionate guttural act of making art versus the academic How does love/exhange relate to collaborative practice how to believe in the world in new fluid and radical ways are there ways of believing in the world Out of the body Pure consciousness improvisation/letting go, relate to freedom is it possible to develop a parallel belief system based on an economy of joy/generosity that makes capitalist system incompatible Not in opposition to power but render it redundant-joyful activism after generations of systematic exploitation how do we esacpe-in an affirmative way- the totalising force of the capitalist system we can imagine the end of the world with much effort can we know imagine the end of capitalism? how are future humans going to believe in the world how do you make an art/have a project of love in against cynicism and irony -or stand up to -I was just reading baudrillard essay -the anorexic ruins 1986-where he's pretty scathing about 'soft ideologies' how can such a project be radical? Listening this powerful voice/energy of Aung San Suu Kyi speak a while back seemed to offer some move http://www.guardian.co.uk/world/2011/jun/20/aung-san-suu-kyi-reith-lecture Not just in content, but a powerful energy What is this energy? is this energy context? Or is it itself offering a new way of living? the move to think beyond the privileged human position-speculative realism Whenever I was asked at the end of each stretch of house arrest how it felt to be free, I would answer that I felt no different because my mind had always been free. I have spoken out often of the inner freedom that comes out from following a course in harmony with one's conscience." Aung San Suu Kyi Can the approach of Inner freedom ever be a political act? If we had time to write an essay it might aslo include in the mix Toni Negri-Time for revolution Franco "Bifo" Berardi -Cognitarian Subjectivation... http://www.e-flux.com/journal/view/183 "Postscript on the Societies of Control" Gilles Deleuze http://www.n5m.org/n5m2/media/texts/deleuze.htm Adorno's Negative Dialectics The name of dialectics says no more, to begin with, than that objects do not go into their concepts without leaving a remainder. and explore Marx's 'dead labour over the living' that marks capitalist relations of production, making a "continual sacrifice of the present for the sake of the future" and ideas around Speculative Realism-how to believe in the world in new fluid and radical ways ...a bit of Mark Fisher How can we sutop weeping over the anorexic ruins and give birth to new ideas...Jean Baudrillard It's an operation that's taking place, a kind of implosion of meaning. There isn't any point of view from which to criticize it external to that space. There's a kind of immanence of the hyperreal and we are caught in it: there's a kind of confusion of the negative and positive poles, there are no longer any intellectual positions in the traditional sense. There are no longer any positions of knowledge or evaluation which are outside of the hyperreal, and it's that fact which constitutes the end of critical analysis. It's not possible to make a judgment. ...it's neither optimistic nor pessimistic but I myself am making a hyperreal theory, about the hyperreal space.2 8888888 18 88888888888888 18 'To Believe In This World, As It Is': Immanence and the Quest for Political Activism Kathrin Thiele Utrecht University Citation Information. Deleuze Studies. Volume 4, Page 28-45 DOI 10.3366/dls.2010.0204, ISSN 1750-2241, Available Online December 2010 .  PDF plus In What is Philosophy?, Deleuze and Guattari make the claim that '[i]t may be that believing in this world, in this life, becomes our most difficult task, or the task of a mode of existence still to be discovered on our plane of immanence today. This is the empiricist conversion.' What are we to make of such a calling? The paper explicates why and in what sense this statement is of exemplary significance both for an appropriate understanding of Deleuze's political thought and for a most timely conceptualisation of politics in a world so clearly defined by immanence, and nothing but immanence. I argue that Deleuze's rigorously constructive approach to the world is not beyond politics, as some recent readings have declared (e.g. those of Badiou and Hallward). Rather, we have to appreciate that in Deleuze and Guattari's demand for a 'belief in this world' the political intersects with the dimension of the ethical in such a way that our understanding of both is transformed. Only after this 'empiricist conversion' can we truly think of a Deleuzian politics that does justice to a plane of immanence 'immanent only to itself'. is the moment of love the moment of art' Desire, Apathy and Activism Simone Bignall University of New South Wales Citation Information. Deleuze Studies. Volume 4, Page 7-27 DOI This paper explores the themes of apathy and activism by contrasting the conventionally negative concept of motivational desire-lack with Deleuze and Guattari's positive concept of 'desiring-production'. I suggest that apathy and activism are both problematically tied to the same motivational force: the conventional negativity of desire, which results in a 'split subject' always already 'undone' by difference. The philosophy of positive desiring-production provides alternative concepts of motivation and selfhood, not characterised by generative lack or alienation. On the contrary, this alternative ontology describes an identity that is not primarily 'undone' by difference, but 'done' or 'made' through the complex and piecemeal relations it forges with various aspects of the bodies it encounters. Understood as a complex multiplicity, the self or community accordingly has a primary, immediate and active interest in the quality of its multifaceted relations with others. Finally, I argue that some contemporary forms of activism can be read as practices aimed at creating and safeguarding the social conditions that foster the complex relational composition of selves and communities. revealing our common potential to constitute reality, to constitute being.' 146). We should be careful to distinguish events from encoun- ters here. Encounters are provoked by events that come from the out- side; in fact, it would be more proper to say that the event itself trans- ports us outside time. The event has no time of its own, it is never present, it has no duration. It strikes like a bolt of lightning, or arrives as a herald from far away announcing the abolition of time. In the passionate event, for an infinite and infinitesimal moment, we escape the tedium and emptiness of prison time. The event is never actual (neither in the temporal nor existential sense of the French actuel); it is purely virtual. The event is thus not properly understood as a state of things. It may be actualized in a state of things or an encounter-an arrangement of bodies, affects, and so forth-but it always remains distinct, outside that actualization, that state. The event is a klinamen, a moment of rupture like the throw of the dice. It shatters the fixity of the destiny we had been living. It opens up the chaos of chance and cuts a path or plane across its universe. This is the region outside of time that provokes Genet's encounters. The event never occurs in time. It ruptures time, defies destiny-time turns to dust. On the other hand, however, the event is the very poten- tial that subtends time itself. It is at once the abolition of time and its condition of possibility. One might call the event transcendent, then, in the sense that it seems to fly above or outside our temporal exis- tence. This transcendence, however, inheres within temporality itself, as its condition of possibility; it is an innermost exteriority. It may be more clear, then, to recognize the event as pure virtuality: real without being actual, ideal without being abstract. The event is the pure immanence of the virtual that is not actualized.9 Perhaps the halo that sur- rounds divine objects is caused precisely by the pure immanence of what remains inactual in them. It is the glow of the virtual. The event has no beginning, no end, no duration-and as such it gives us no time for living. Death might be imagined precisely as this virtual state of being outside of time.'0 The experience of the event is thus both ec- static and unlivable. The event shatters prison time with a pure and unlivable liberation. It is the moment of pure chance, the moment of the throw of the dice, the opening of the universe of chaos, the absolute destruction of the des- tiny we had been living. The event itself, however, is unlivable pre- cisely because it refuses actualization, because it has no time. The event destroys prison time but fails to offer an alternative. It is the pure negation of time itself. Living requires an alternative time, a positive articulation or actualization. We have to elaborate the event [dresser l'evenement] as a mode of life, a living state of things." The first step of this temporal constitution will move from the event to the encoun- ter. Without this articulation of an alternative time, our escape from prison time is only a flash, not even a moment, brief and ephemeral- we are still confined to an exile from living. In other words, we have to construct a way that the moment of love will return, that it will repeat incessantly to mark a temporal density, a duration that will be the material structure of a new time. The eternal return of the moment of love will be the fabric of our new destiny. 72 8888888888888888 revealing our common potential to constitute reality, to constitute being.' just reading 'prison time'/ bAs ask what are the parallels between love as a force/a move/tracing a curve/ and creativity, can collaborative art practice/art practice as a performed act /groping experimentation grasp as event as I understand your using it a pure virtuality the event, outside of time. as event when does it spark/crystalise that 'aesthetics may be a branch of metaphysics.' Thus art can also be a form of thinking, and art practice forms another branch of what Harman calls a 'Guerilla Metaphysics' F Halsall via G Harman where love /joy more what can the process be a 'transformative ontological project'. Or How can we make our joyful encounters return? How can creativity the puncture/rupture 'prison time' to give birth to a new world/give birth to an idea 'forced to thought'-gust of wind? In this Trapped like voyagers in 2001 in the 'hearafter, without horizon, without hope'-J Beaudrillard/Anorexic Ruins The possibility of having a real thought/encounter/rupture-Clement Rosset good can it ever offer to a radical /hard thinking/had ideology is it possible to give birth to a new idea? A collapsed empty time/generations of walking dead The miracle of Genet is to transform the empty, homogeneous time of prison life into full time. revealing our common potential to constitute reality, to constitute being.' A philosophy of positive desiring-production-Desire, Apathy and Activism, Simone Bignall In What is Philosophy?, Deleuze and Guattari make the claim that '[i]t may be that believing in this world, in this life, becomes our most difficult task, or the task of a mode of existence still to be discovered on our plane of immanence today. This is the empiricist conversion.' Rather, we have to appreciate that in Deleuze and Guattari's demand for a 'belief in this world' the political intersects with the dimension of the ethical in such a way that our understanding of both is transformed. Only after this 'empiricist conversion' can we truly think of a Deleuzian politics that does justice to a plane of immanence 'immanent only to itself'. Genet's revolution centers around the destruction of the empty time that now imprisons us, and the constitution of a new time, a new rhythm of living. understanding Genet's transformative ontological project. This thief is the exposed body open to the world. and the birth of a world.... Spinozian. Like Spinoza, Genet too begins his entire project from the simple affirmation: we still do not know what bodies can do. Our exposure casts us fully on the material plane of bodies and the force of things. But how are different bodies composable in new rela- tionships, new encounters? How can we make our joyful encounters return? How can we constitute a new mode of living, a new world, out of these joyful encounters? An event may intervene in our life and give rise to a joyful encounter, but we cannot guarantee that joy will return since the cause of the encounter comes from outside, unknown to us. The fortuitous joyful encounter, however, is a gift-it presents us with a certain opportunity. If we recognize what is common to that body and our own, if we discover the way that body agrees with our own and how our bodies together compose a new body, we can ourselves cause that joyful encounter to return. This is how Spinoza conceives our active constitution of a joyful mode of living.'4 And love is the driving force in this constitution. The organization of joyful encounters is the in- crease in our power, our power to act and our power to exist-that is a Spinozian notion of love. This eternal return of the joyful encounter is a constitution of being, not in the sense that it fixes an immobile identity (far from it), but rather in that it defines a movement, a becom- ing, a trajectory of encounters, always open and unforeseeable, contin- uously susceptible to the intervention of the new events.'5 The return of the joyful encounter is the first thread from which we will weave an alternative, constituent time. Pg 74 Pg 75 What theater must do above all is create a new time, that is, a new rhythm and mode of living. Genet does not simply accept the dead, homogeneous, empty time imposed on him by society, nor does he resist it in a dialectical struggle. struggle. He abandons that time, abolishes it in the pure virtuality the event, outside of time. Prison time, our common destiny, expels all chance, but the event opens up chance like the moment of a cosmic throw of the dice, shattering destiny in the chaos of the universe. In a second moment the dice fall back, come to rest, and display a new number. 19 This is the constitution of a new destiny, as fixed as the first but now full of our desire. Here is the joyful encounter that we will to return eternally. Pg 75 exposed. This revolu- tionary time is the time of love. 888888888888 88888888888888 18 re: PT What are the parallels between love as a force/a move/tracing a curve/ and creativity Can love as a force inform collaborative art practice/art practice as a performed act /groping/experimentation ungraspable 'transformative ontological project' How to consolidate the material, make it consistent, so that it can harness unthinkable, invisible, nonsonorous forces-Deleuze How can there be sensation without a unified subject, or how inhuman intensities can produce humanity-effects are questions of synthesis: the joining of separate elements through chance encounters into an enduring, apparently stable, more or less reproducible conglomerate capable of being taken in by its own objective illusion of identity.-pg 47 Massumi UGTC [Abstract machine=synthesizer] The Plane of Immanence make 'a section of chaos'(WIP pg 42). Chaos is characterized by the 'infinite speed with which they take shape and vanish'. Chaos makes chaotic and undoes every consistency in the infinite. So the task becomes to give 'consistency without losing anything of the infinite'. We hold something together without loosing the infinite. Not holding it so tightly that we lose its ability to seek out new possibilities. When we manipulate sonics and something holds together in this way, with this kind of active consistency, if it can be captured, recorded, encoded, rendered reproducible, managing to retain a life giving atmosphere, then it can be played over and over again without losing anything of the infinite. Precisely because the plane of immanence is prephilosophical and does not immediately take effect with concepts, it implies a sort of groping experimentation and its layout resorts to measures that are not very respectful, rational. Or reasonable. These measures belong to the order of dreams, of pathological processes, esoteric experiences, drunkenness, and excess. We head for the Horizon, on the plane of immanence, and we return with bloodshot eyes, yet they are the eyes of the mind.(WIP pg 41) Actualization or differentiation is always a genuine creation(DR 214) Negri begins from a materialist standpoint. He asks.How does the event arise? How can man be remade? How can the abstract become subject? He talks of artists immersed in a molten turmoil, immersed in the chaotic, tumult of life. Producing a world that doesn't rely on dominant externality. The outside world is always constructed. We only have an absolute inside. Reading Prison Time here's where thoughts were going Once these thoughts have settled they will 'matter'/chrystal ize into some kind of experimental script the performance pushes the idea but and hope something feedback with m hardt transciribred from democracy /love lecture... How can love function as a political concept? What has to be worked against? What are the capacities know that lead them in the direction of self government In the age of globalisation how is democracy possible? As opposed to the pale notions of democracy Love functions in the gap between spontaneity and dictatorship What means do we have for collective self transformation? The capacity to lead ourselves? Love as a field of training for constructing a democratic society Why Love? Love extends beyond our standard conceptions of rationality Beyond the rational calculus of interest Different rationality between reason and the passion We loose ourselves in love In love we become different Love as a political concept isn't strictly a passion rather A notion of reason that isn't excluded from the passion politics as a project of love-"as a collective project for the increase of joy" joyful activism- "political activism is the joy of struggle itself, the joy of political activism and the joy of communities that are constructed through political activism" 88888888888888 m hardt boyleANDshaw is a research machine a collaborative project in a 2 fold move exploring/experimenting/gamming/improvising/fluid/ loose collective experiments in art, music, theatre collaging thoughts/text to grasp what collaboration is and does but also that might be able to offer new ways of being in the world offer a route out of phenomenology and back to life, a movement beyond intentionality and back to things 'in their free and wild state'. the new/creativity to slash the umbrella to let in gusts of wind at the same time what might it offer reading prison time open/generous essentially how does the 'moment of love' map onto the 'moment of art' Escaping empty prison time Getting back to life Back to Life: Deleuze, Whitehead and Process Keith Robinson Here categories 'in the style of Whitehead' become the immanent differences and intensities of the 'nomadic' movement and processual distribution of being itself. Love functions in the gap between spontaneity and dictatorship The grasping /time that slipped as event a pure virtuality the event, outside of time. as event when does it spark/crystalise art as a form of thinking F Halsall via G Harman. "that 'aesthetics may be a branch of metaphysics.' Thus art can also be a form of thinking, and art practice forms another branch of what Harman calls a 'Guerilla Metaphysics'" Where love /joy is 'transformative ontological project ' But how could one redeem time, how could one live a full time? love takes an active role, capable of transforming the world and forging a new destiny. . Or How can we make our joyful encounters return? How can we unite being, thinking and creativity? To puncture/rupture 'prison time' To give birth to a new world/give birth to an idea 'forced to thought'-gust of wind?- deleuze WIP?refering to composing chaos-dh lawrence for us poor travellers trapped like voyagers in 2001 in the 'hearafter, without horizon, without hope'-J Beaudrillard/Anorexic Ruins The possibility of rupture/of having a 'real thought'/encounter/-Clement Rosset The possibility of the birth of a world.... The possibility of being born-Hesse Glass Bead Game good Can it ever offer to a radical /hard thinking/hard ideology? Is it ever possible to escape the cynicism and irony?-Bifo/Semio-capital Is it possible to give birth to a new idea? Escape the collapsed empty time/generations of walking dead after generations of systematic exploitation how do we escape-in an affirmative way- the totalising force of the 'prison time' The miracle of Genet is to transform the empty, homogeneous time of prison life into full time. Genet's revolution centers around the destruction of the empty time that now imprisons us, and the constitution of a new time, a new rhythm of living. understanding Genet's transformative ontological project. How can we like the thief expose our body open to the world? How can we make our joyful encounters return? How can we constitute a new mode of living, a new world, out of these joyful encounters? An event may intervene in our life and give rise to a joyful encounter, but we cannot guarantee that joy will return since the cause of the encounter comes from outside, unknown to us. The fortuitous joyful encounter, however, is a gift-it presents us with a certain opportunity. This thief is the exposed body open to the world. and the birth of a world.... from prison time m hardt Spinozian. Like Spinoza, Genet too begins his entire project from the simple affirmation: we still do not know what bodies can do. Our exposure casts us fully on the material plane of bodies and the force of things. But how are different bodies composable in new rela- tionships, new encounters? How can we make our joyful encounters return? How can we constitute a new mode of living, a new world, out of these joyful encounters? An event may intervene in our life and give rise to a joyful encounter, but we cannot guarantee that joy will return since the cause of the encounter comes from outside, unknown to us. The fortuitous joyful encounter, however, is a gift-it presents us with a certain opportunity. If we recognize what is common to that body and our own, if we discover the way that body agrees with our own and how our bodies together compose a new body, we can ourselves cause that joyful encounter to return. This is how Spinoza conceives our active constitution of a joyful mode of living.'4 And love is the driving force in this constitution. The organization of joyful encounters is the in- crease in our power, our power to act and our power to exist-that is a Spinozian notion of love. This eternal return of the joyful encounter is a constitution of being, not in the sense that it fixes an immobile identity (far from it), but rather in that it defines a movement, a becom- ing, a trajectory of encounters, always open and unforeseeable, contin- uously susceptible to the intervention of the new events.'5 The return of the joyful encounter is the first thread from which we will weave an alternative, constituent time. Pg 74 Pg 75 What theater must do above all is create a new time, that is, a new rhythm and mode of living. Genet does not simply accept the dead, homogeneous, empty time imposed on him by society, nor does he resist it in a dialectical struggle. struggle. He abandons that time, abolishes it in the pure virtuality the event, outside of time. Prison time, our common destiny, expels all chance, but the event opens up chance like the moment of a cosmic throw of the dice, shattering destiny in the chaos of the universe. In a second moment the dice fall back, come to rest, and display a new number. 19 This is the constitution of a new destiny, as fixed as the first but now full of our desire. Here is the joyful encounter that we will to return eternally. Pg 75 exposed. This revolu- tionary time is the time of love. m Hardt simply ...after generations of systematic exploitation how do i esacpe-in an affirmative way- the totalising force of the capitalist system if i ever had the time to write an essay id probbly chuck these in the pot Toni Negri-Time for revolution Franco "Bifo" Berardi -Cognitarian Subjectivation... http://www.e-flux.com/journal/view/183 "Postscript on the Societies of Control" Gilles Deleuze http://www.n5m.org/n5m2/media/texts/deleuze.htmhttp://www.generation-online.org/p/pbifo.htm Adorno's Negative Dialectics The name of dialectics says no more, to begin with, than that objects do not go into their concepts without leaving a remainder. and explore Marx's 'dead labour over the living' that marks capitalist relations of production, making a "continual sacrifice of the present for the sake of the future" and ideas around Speculative Realism-how to believe in the world in new fluid and radical ways ...a bit of Mark Fisher Micheal Hardt -politics of joy/joyful activism 8888888888 hardt@duke.edu Hi Micheal Hope your well I've sent the extract from Jimmy's film-its looking good! Re: skype The organises of the Frieze event, LuckyPDF would prefer not to skype. Hope that's ok?? So if your ok with it we'd require you recording a 5 minute piece sound/visuals or both? Sending over a copy which we will use to drive/shape/work our performance around We aiming to keep this a minimal intervention Were thinking of a simple diarama with possibly 2 actors doing simple repetitives actions With a medititive vibe Your voice could works as the narration/wash of sound We could also maybe project your image onto the wall/a surface Re: content I know we cant really expand anything too much in terms of content in such a short space And our engagemnet with your ideas wont have necc. Explicit references as we are not trying to illustrate it as such But our thoughts will be around crystilizing around your questions/thoughts from the love and democracy lecture online-below- Maybe asking How would a joyful arts practice manifest and what could it usefully contribute? How can love function as a political concept? What has to be worked against? What are the capacities know that lead them in the direction of self government In the age of globalisation how is democracy possible? As opposed to the pale notions of democracy Love functions in the gap between spontaneity and dictatorship What means do we have for collective self transformation? The capacity to lead ourselves? Love as a field of training for constructing a democratic society Why Love? Love extends beyond our standard conceptions of rationality Beyond the rational calculus of interest Different rationality between reason and the passion We loose ourselves in love In love we become different Love as a political concept isn't strictly a passion rather A notion of reason that isn't excluded from the passion politics as a project of love-"as a collective project for the increase of joy" joyful activism- "political activism is the joy of struggle itself, the joy of political activism and the joy of communities that are constructed through political activism" Other thoughts some related that were going thru our heads/some naïve maybe... what can art /creative practice offer/grasp at that can offer a new way of living sites of resistance, resisting totalities re: Love functions in the gap between spontaneity and dictatorship Is this how does the intuitive/improvised /flow offer answers with creative practice? Passionate guttural act of making art versus the academic How does love/exhange relate to collaborative practice how to believe in the world in new fluid and radical ways are there ways of believing in the world Out of the body Pure consciousness improvisation/letting go, relate to freedom is it possible to develop a parallel belief system based on an economy of joy/generosity that makes capitalist system incompatible Not in opposition to power but render it redundant-joyful activism after generations of systematic exploitation how do we esacpe-in an affirmative way- the totalising force of the capitalist system we can imagine the end of the world with much effort can we know imagine the end of capitalism? how are future humans going to believe in the world how do you make an art/have a project of love in against cynicism and irony -or stand up to -I was just reading baudrillard essay -the anorexic ruins 1986-where he's pretty scathing about 'soft ideologies' how can such a project be radical? Listening this powerful voice/energy of Aung San Suu Kyi speak a while back seemed to offer some move http://www.guardian.co.uk/world/2011/jun/20/aung-san-suu-kyi-reith-lecture Not just in content, but a powerful energy What is this energy? is this energy context? Or is it itself offering a new way of living? the move to think beyond the privileged human position-speculative realism Whenever I was asked at the end of each stretch of house arrest how it felt to be free, I would answer that I felt no different because my mind had always been free. I have spoken out often of the inner freedom that comes out from following a course in harmony with one's conscience." Aung San Suu Kyi Can the approach of Inner freedom ever be a political act? If we had time to write an essay it might aslo include in the mix Toni Negri-Time for revolution Franco "Bifo" Berardi -Cognitarian Subjectivation... http://www.e-flux.com/journal/view/183 "Postscript on the Societies of Control" Gilles Deleuze http://www.n5m.org/n5m2/media/texts/deleuze.htm Adorno's Negative Dialectics The name of dialectics says no more, to begin with, than that objects do not go into their concepts without leaving a remainder. and explore Marx's 'dead labour over the living' that marks capitalist relations of production, making a "continual sacrifice of the present for the sake of the future" and ideas around Speculative Realism-how to believe in the world in new fluid and radical ways ...a bit of Mark Fisher How can we sutop weeping over the anorexic ruins and give birth to new ideas...Jean Baudrillard It's an operation that's taking place, a kind of implosion of meaning. There isn't any point of view from which to criticize it external to that space. There's a kind of immanence of the hyperreal and we are caught in it: there's a kind of confusion of the negative and positive poles, there are no longer any intellectual positions in the traditional sense. There are no longer any positions of knowledge or evaluation which are outside of the hyperreal, and it's that fact which constitutes the end of critical analysis. It's not possible to make a judgment. ...it's neither optimistic nor pessimistic but I myself am making a hyperreal theory, about the hyperreal space.2 8888888 18     




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