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Poster fish,bower birds,and spiny lobsters
LITERATURE,LANGUAGE, AND THE NON-HUMAN
Antonin Artaud and Gilles Deleuze
SUBJECTLESS SUBJECTIVITIES
THE DANCER’S BODY
FORCES OF EXPRESSION
NEO-ARCHAISM
DIAGRAM,INSCRIPTION, SENSATION1
SOUND IDEAS
PUTTING THE VIRTUAL BACK INTO VR
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Massumi Brian Ed a Shock to Thought Expressions After Deleuze and Guattari

Massumi Brian Ed a Shock to Thought Expressions After Deleuze and Guattari

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Published by Layla Land
The world does not exist outside of its expressions1
A clearer statement of the importance of the concept of expression for the philosophy of Deleuze and Deleuze–Guattari would be hard to find. Their entire ontology, this formula proclaims, revolves around it. A less fashionable concept, for late twentieth-century European thought, would also be hard to find. For many years, across many schools,‘expression’ has been anathema.The underlying assumption has been that any expressionism is an uncritical subjectivism. Expression conjures up the image of a self-governing, reflective individual whose inner life can be conveyed at will to a public composed of similarly sovereign individuals – rational atoms of human experience in voluntary congregation, usefully sharing thoughts and experiences. In a word: ‘communication’. Communicational models of expression share many assumptions.These include the interiority of individual life, its rationality, an effective separation into private and public spheres, the voluntary nature of the collective bonds regulating that separation, the possibility of transparent transmission between privacies or between the private and the public, and the notion that what is transmitted is fundamentally information. All of these assumptions have been severely tested by structuralist, poststructuralist, post- modern, and postpostmodern thought. Communication has long since fallen on hard times and with it, expression.
Communication, Deleuze and Guattari agree, is a questionable concept. Yet they hold to expression. ‘What takes the place of communication is a kind of expressionism.’2
The world does not exist outside of its expressions1
A clearer statement of the importance of the concept of expression for the philosophy of Deleuze and Deleuze–Guattari would be hard to find. Their entire ontology, this formula proclaims, revolves around it. A less fashionable concept, for late twentieth-century European thought, would also be hard to find. For many years, across many schools,‘expression’ has been anathema.The underlying assumption has been that any expressionism is an uncritical subjectivism. Expression conjures up the image of a self-governing, reflective individual whose inner life can be conveyed at will to a public composed of similarly sovereign individuals – rational atoms of human experience in voluntary congregation, usefully sharing thoughts and experiences. In a word: ‘communication’. Communicational models of expression share many assumptions.These include the interiority of individual life, its rationality, an effective separation into private and public spheres, the voluntary nature of the collective bonds regulating that separation, the possibility of transparent transmission between privacies or between the private and the public, and the notion that what is transmitted is fundamentally information. All of these assumptions have been severely tested by structuralist, poststructuralist, post- modern, and postpostmodern thought. Communication has long since fallen on hard times and with it, expression.
Communication, Deleuze and Guattari agree, is a questionable concept. Yet they hold to expression. ‘What takes the place of communication is a kind of expressionism.’2

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Published by: Layla Land on May 26, 2013
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02/26/2014

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