Media/Deleuze-Difference-and-Repetition.pdf. Media/A-Thousand-Plateaus.pdf. The Man Who Didn't Exist: the Case of Louis Althusser | Lewis Kirshner. Alsatian background, Charles Althusser, who made a successful career in banking, starting as anadolescent on the lowest rung, and a French mother, Lucienne Berger.2 He had a younger sister Georgette, to whom he seems to have been devoted and who also suffered severe depressions. Thefamily saga is emphasized in The Future Lasts Forever and The Facts (1976b), another autobiography written four years before the murder.
The latter title, undoubtedly ironic since theaccount incorporates fictitious material, alerts us to the perennial difficulty in distinguishing between subjective truth and objective (consensual) reality.In The Future Lasts Forever, Althusser repeatedly insists on his role in his mother's unconscious asthe replacement for her lost love, his deceased uncle Louis. The original Louis Althusser was, likehis nephew, a brilliant lycée student in Algiers preparing- 212 -for entry into a prestigious national academy when he was drafted in 1914.
Una relectura de Sebag. Peter Rose Picture. Secondary Currents (1983/Peter Rose) More From the retrospective "La Pellicule du Chaos" Secondary Currents (1983/Peter Rose/USA) 16' +++ "I'm an escape artist. I aspire to travel in the fifth dimension, to speakunknown languages, to discover the next stage in the evolution of thought. Iconstruct structural parables that allude to the possibility of there being moreto the universe than is permitted by our explanations. " Peter Rose A strange narrator speaks an imaginary language, an unidentified voiceover subtitled in English on a black screen. An interesting reflexion on the operational mode of the soundtrack and our ambiguous relation to the onscreen information dephased or not with the audio content. Sample The other video clips on the site look great!
(s) ++ (w) +++ (m) 0 (i) +++ (c) ++ Secondary Currents (excerpt) Marcel Duchamp - Anemic Cinema. Sur le anémic cinéma de Duchamp. Left and Right: A Non-Euclidean Perspective (Robert Anton Wilson. Our esteemed editor, Bob Banner, has invited me to contribute an article on whether my politics are “left” or “right,” evidently because some flatlanders insist on classifying me as Leftist and others, equally Euclidean, argue that I am obviously some variety of Rightist.
Naturally, this debate intrigues me. The Poet prayed that some power “would the giftie gie us to see ourselves as others see us”; but every published writer has that dubious privilege. I have been called a “sexist” (by Arlene Meyers) and a “male feminist ... a simpering pussy-whipped wimp” (by L.A. I can only conclude that I am indeed like a visitor from non-Euclidean dimensions whose outlines are perplexing to the Euclidean inhabitants of various dogmatic Flatlands. Or else, Lichtenstein was right when he said a book “is a mirror. When a monkey looks in, no philosopher looks out.” Actually, it was once easy to classify me in simple Euclidean topology. At the age of 18, then, I returned to the void of incertitude. The Robert Anton Wilson Website. Robert Anton Wilson. Técnica Cut-up o de recortes. La técnica cut-up o de recortes es un género o técnica literaria aleatoria en la cual un texto es recortado al azar y reordenado para crear un nuevo texto.
La Técnica[editar] Tanto la técnica de recortes como la de dobleces están cercanamente asociadas y consisten en estilos de escritura literaria que intentan romper con la linealidad de la literatura común. Los recortes son hechos en una obra terminada y totalmente lineal (impresa en papel) y consisten en una o varias palabras en cada pedazo recortado. Los pedazos cortados son luego reordenados en un nuevo texto. La reorganización del trabajo muy a menudo da como resultado frases nuevas sorprendentemente innovadoras. Historia[editar] Un precedente de la técnica ocurrió durante una reunión surrealista en los años 20: Tristan Tzara ofreció crear un poema en el momento sacando palabras aleatorias de un sombrero. Gysin le mostró la técnica al escritor William S. Influencia musical y en otras áreas[editar] Cut-ups de comportamiento[editar]
Allochronisme, de Morad Montazami – Le Silo. « J’entends par là une tendance persistante et systématique à placer le(s) référent(s) de l’anthropologie dans un Temps autre que le présent du producteur du discours anthropologique […] le déni de co-temporalité, c’est l’allochronisme de l’anthropologie » (J. Fabian, Le Temps et les autres, op. cit., p. 36). Johannes Fabian éclaire ainsi l’impensé majeur de sa propre discipline : celui de maintenir les peuples « observés » dans un temps autre, pour ne pas dire un autre temps, au sens de l’éloignement temporel, voire celui du « primitif » sans Histoire.
Une réification des cultures extra-occidentales, qui apparaissaient à Lévi-Strauss comme des « corps célestes » – l’anthropologue troquant son carnet de notes contre un télescope, et la science de l’homme renouant, à travers l’histoire naturelle, avec ses origines refoulées. Ce qui est finalement en jeu c’est l’engagement de l’ethnographe à l’observation (éventuellement au voyeurisme) sur un terrain d’« enquête ». Morad Montazami - article. L'Anti-Narcisse de Viveiros de Castro. Recensé : Eduardo Viveiros de Castro, Métaphysiques cannibales, traduit du portugais (Brésil) par Oiara Bonilla, Paris, PUF, 2009, coll.
Métaphysiques. 216 p., 18 €. Bien connu des anthropologues mais jusqu’à présent jamais traduit en français [1], Eduardo Viveiros de Castro est un spécialiste de premier rang des sociétés amérindiennes. Son travail sur la société Arawété du Nord du Brésil [2], élargi ensuite à une réflexion comparative sur le chamanisme, le cannibalisme, la parenté et les systèmes rituels amazoniens, a fait de lui une référence incontournable dans le renouveau que l’ethnologie américaniste connaît depuis les années 1990. C’est notamment les concepts de perspectivisme et de multinaturalisme qui sont le plus étroitement associés à son nom, deux concepts qui font ici l’objet d’une réélaboration décisive. La parabole antillaise Alliance, chamanisme, sacrifice, etc. Après le structuralisme Comment s’orienter dans la pensée.
Pierre Clastres. Un article de Wikipédia, l'encyclopédie libre. Biographie[modifier | modifier le code] Étudiant, membre de l'Union des étudiants communistes, Pierre Clastres est influencé par Socialisme ou Barbarie[3]. Il retrouvera plusieurs anciens membres de Socialisme ou Barbarie, en 1977 lorsqu'il participera à la fondation de la revue Libre, aux côtés de Miguel Abensour, Cornelius Castoriadis, Marcel Gauchet, Claude Lefort et Maurice Luciani[4]. Philosophe de formation, il s'est intéressé à l'anthropologie américaniste sous l'influence de Claude Lévi-Strauss et d'Alfred Métraux. Il place d'emblée son œuvre dans le sillage du Discours de la servitude volontaire d'Étienne de La Boétie dont il se réclame. Pierre Clastres a effectué de nombreux travaux de terrain. En 1977, il meurt à l'âge de 43 ans dans un accident de la route, laissant son œuvre inachevée et éparpillée. Travaux[modifier | modifier le code] La société contre l'État[modifier | modifier le code] — Pierre Clastres, La société contre l'État.
La sociedad contra el estado-intro.pdf. :SHEZ: Angry Papuan leaders demand Jared Diamond apologizes. Benny Wenda, a Papuan tribal leader, says what Jared Diamond is writing about his people is 'misleading'. © freewestpapua.org / Survival Leaders across West Papua have demanded controversial author Jared Diamond apologizes for describing them in his new book as warlike, and strengthening the idea that indigenous people are ‘backwards’. The West Papuan leaders attack Diamond’s central arguments that ’most small-scale societies (…) become trapped in cycles of violence and warfare’ and that ‘New Guineans appreciated the benefits of the state-guaranteed peace that they had been unable to achieve for themselves without state government.’ Mr Diamond makes no mention of the brutality and oppression suffered by the people of West Papua at the hands of the Indonesian occupation since 1963, which has led to the killing of at least 100,000 Papuan tribal people at the hands of the Indonesian military. © Survival International Read a longer version of these statements (pdf) Share this news story.
Sex, Bombs and Burgers by Peter Nowak – review. I suspect that, like me, you believe the non-stick frying pan was one of the spin-offs from the space race. Au contraire. As you will discover from this book, Teflon was discovered by accident in 1938, and its first use was as a sealant in plutonium production plants, then as a coating for artillery shell nose-cones and a lining for liquid fuel storage tanks. It was patented in 1941 and given its trademark name in 1945, before the end of the war. It was first used for frying pans in 1954, three years before Sputnik was launched. True, various space missions have been responsible for many inventions we consider domestic – the Super Soaker squirt gun was created at the Jet Propulsion lab in California – but the ultimate progenitor was the military. Nowak's book is full of such interesting snippets. Now although in this case the one predates the other by some 13 years, it is not news to some people that lust has long driven technology.
This is a breezy, accessible book. Jared Diamond: what the tribes of New Guinea have to teach us | Science | The Observer. The Kaulong people of New Britain used to have an extreme way of dealing with families in mourning. Until the 1950s, newly widowed women on the island off New Guinea were strangled by their husband's brothers or, in their absence, by one of their own sons. Custom dictated no other course of action. Failure to comply meant dishonour, and widows would make a point of demanding strangulation as soon as their husbands had expired. The impact on families was emotionally shattering, as Jared Diamond makes clear in his latest book, The World Until Yesterday. "In one case, a widow – whose brothers-in-law were absent – ordered her own son to strangle her," he says. "But he could not bring himself to do it. It was too horrible. Widow-strangling occurred because the Kaulong believed male spirits needed the company of females to survive the after-life.
"We have virtually abandoned living in traditional societies," explains Diamond when we meet. Diamond came to his field from an odd angle.