By Robert Porter
This quantity examines the connection among aesthetics and politics on the leading edge of the philosophies espoused by means of Gilles Deleuze (1925–95) and Pierre-Félix Guattari (1930–92), specially of their recognized collaborative works Anti-Oedipus (1972) and A Thousand Plateaus (1980). Robert Porter analyzes the connection among paintings and socio-political existence, contemplating the methods the cultured and political draw from one another. specific recognition is paid to how Deleuze and Guattari, of their trust that political thought can tackle aesthetic shape and vice-versa, compelled us to confront the truth that artwork constantly has the aptitude to develop into political, now not in the slightest degree due to its skill to call and provides form to the order of our global, instead of its illustration.
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Additional info for Deleuze and Guattari: Aesthetics and Politics
Example text
PAINTING 43 The face is present in its refusal to be contained. In this sense it cannot be comprehended, that is, encompassed. It is neither seen nor touched – for in visual or tactile sensation the identity of the I envelops the alterity of the object, which becomes precisely a content. The Other is not other with relative alterity … The alterity of the Other does not depend on any quality that would distinguish him from me, for a distinction of this nature would precisely imply between us that community of genus which already nullifies alterity … The relation between the Other and me, which draws forth in his expression, issues neither in number or in concept.
70 This immediately strikes K as fanciful and ‘far fetched’. Yet, perhaps in the knowledge that he has already been humbled by the priest, he does not dismiss the interpretation and calls instead for clarification. The priest bases this argument on the ‘simple-mindedness’ of the doorkeeper, the suggestion being that he does not know the law from the inside, that he knows only the way that leads to it, and how to patrol it. His concept of the interiority of the law is, in this regard, taken to be childish.
A melancholy conclusion’, says K. 73 The priest, then, makes a series of complicated, provocative and we might even say contradictory moves during his discourse. First, he appeals to the authority of the scriptures that preface the law. Then, after having castigated K for not ‘having enough respect for the written word’, he sets to work on a series of interpretations that implicitly must also be distinguished from the unalterable scripture. The contradiction can, of course, be explained by what we have already called a ‘negative theology’ of law.