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In recent years the humanities, social sciences and neuroscience have witnessed an 'affective turn, ' especially in discourses around post-Fordist labor, economic and ecological crises, populism and identity politics, mental health, and political struggle. This new awareness would be unthinkable without the pioneering work of Gilles Deleuze, who replaced judgment with affect as the very material movement of thought: every concept is an affective experience, a becoming. Besides entirely active affects, the highest practice of thought, there is no thought without passive affects or passions. Instead of a calm and rational philosophy of passions, Deleuzian thought is therefore inseparable from "isolated and passionate cries" that deny what everybody knows and what nobody can deny: "every true thought is an aggression." This inseparability of reason and passion is by no means an anti-intellectualist or irrationalist stance. Rather, it is critical, since it protects reason from its self-imposed stupidity (betise) by relating it to the unthought forces that condition it. And it is clinical, because thought becomes possessed by a power of selection. The purely active, i.e. free-floating, unrecorded desire, is never enough to produce a consistent relation to the future, which is why we need the passions to give us an initial orientation, to force and enable us to think. Passions are the beliefs, perceptions, representations, and opinions that attach us to the world; they make up the very material of which our lives and thoughts are composed. Instead of truth as the ultimate criterion of judgment, the only principle according to which affective becomings can be selected and evaluated is the extent to which they proliferate joy. Spinoza and Marx show how the recruitment of desire traditionally takes place through the tyrants and priests who inspire sad passions in us. Similarly, the work of Deleuze and Guattari on capitalism and schizophrenia can be read as an encyclopedia of the passions that constitute the affective infrastructure of the socius of contemporary capitalism. If it takes a lot of inventiveness or imagination to be able to diagnose our present becomings, this is because becomings are always composites of joyful and sad passions. Capitalism could not exist if it did not also inspire happiness, love, courage, and perhaps even beatitude. That is why, today, we witness "the spectacle of the happily dominated" (Frederic Lordon) of the self-entrepreneur, the managerial class, the flex worker, the citizen-consumer, the bean-roasting hipster, and the self-managed team. It is within this field of contradictory and heterogeneous passions that the authors of this volume pursue the diagnosis of our past and present becomings. Their contributions add up to a systematic taxonomy of the passions and indicate their importance for a thinking that reaches beyond itself.

Social sciences --- Emotions (Philosophy) --- Philosophy. --- Deleuze, Gilles, --- Gilles Deleuze --- affect studies --- philosophy --- ontology --- phenomenology

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Non-Conceptual Negativity: Damaged Reflections on Turkey critiques those who have accused Deleuze of an unbounded affirmation which, according to them, has played directly into the hands of capitalist modes of production. Yet no one has acknowledged that under the aegis of nano-fascism, late capitalism has grown into Neanderthal capitalism, invented and developed in laboratory countries like Turkey with the aid of an international Neanderthal league. Layer upon layer, Aracagök explains in fragmentary fashion that it is not only a matter of how Turkey has grown into a prime laboratory of nano-fascism with the aid of the US and the European Union, but also how the results obtained from this laboratory are put into practice in different countries under Neanderthal capitalism, enslaving each and every one of us into accepting even the position of suicide bomber. As none of us is exempted from nano-fascism today, perhaps it is timely to reconsider the ways in which Deleuzian thought is appropriated in the form of an unquestioned affirmation of everything and how its critique has ended up in an old-fashioned formulation of the in-dividual according to a party program. If this all goes to show that we are face to face with a route different from the accepted forms of affirmation — that is, if we are all affirmed and seem to be happily affirming life as it is as a result of the Neanderthal manipulation of the negative — then isn’t it timely to rethink the Deleuzian affirmation in its non-originary origin with regard to Adorno’s resistance against affirmation? That is, the double negation never ends up in affirmation, and if it does so, it might mean your negation is not strong enough.

Philosophy, Turkish --- Capitalism --- Fascism --- Philosophy. --- Deleuze, Gilles, --- Influence.

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The Funambulist Pamphlets is a series of small books archiving articles published on The Funambulist, collected according to specific themes. These volumes propose a different articulation of texts than the usual chronological one. The eleven volumes are respectively dedicated to Spinoza, Foucault, Deleuze, Legal Theory, Occupy Wall Street, Palestine, Cruel Designs, Arakawa + Madeline Gins, Science Fiction, Literature, and Cinema. The Funambulist Pamphlets is published as part of the Documents Initiative imprint of the Center for Transformative Media, Parsons The New School for Design, a transdisciplinary media research initiative bridging design and the social sciences, and dedicated to the exploration of the transformative potential of emerging technologies upon the foundational practices of everyday life across a range of settings.

Deleuze, Gilles, --- History and criticism. --- Political and social views. --- Philosophy. --- architecture --- Gilles Deleuze --- Baruch Spinoza --- Michel Foucault

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This dead letter presents a rendition and exploration of the immanent materialism of Deleuze & Guattari as theorised in 1000 Plateaus and as a means to analysing everyday life. The evidence that will be presented to back up and expand upon such an analysis consists of art, film and objects from life that relate to and suggest the complex ways in which we are affected by traffic jams. A picture of a reciprocating substrata of everyday life is presented that includes and builds upon the unconscious, and shows how the abstract turbulence of everyday life forms eddies and flows that may be followed and understood. The immanent materialism of Deleuze & Guattari is a philosophical construction that leads to the formation of 'plateaus' as they were executed in A Thousand Plateaus. The plateau of this dead letter is [21 October 2011: the Petro-Citizen]. The writing contained here populates this plateau with traffic jams, car crashes, global environmental concerns and the psychological and sociological contingencies that accompany the petro-citizen. Connections between the strata that make up the plateau of the petro-citizen will deliberately be left as open-ended and speculative to show how the petro-citizen functions as a flagrant construct in everyday life, and such a postulation and designation includes the desire for petrol and explains the resulting panpsychic petro-political landscape. The double-articulation of the plateau will be explored in this letter through the ways in which the petro-citizen and petro-politics create reciprocating realms of motivation and drive that tend towards contemporary double-articulation, paradox and contradiction with respect to the usages of oil. In this letter, the double-articulation results in a multiple chequered flag or illusionary global end game that designates the current human relationships with oil.

Materialism. --- Automobile travel --- Traffic congestion --- Petroleum industry and trade --- Life. --- Philosophy. --- Guattari, Felix, --- Deleuze, Gilles, --- Gilles Deleuze --- Felix Guattari --- traffic --- petropolitics --- cultural studies --- oil

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The Communism of Thought takes as its point of departure a passage in a letter from Dionys Mascolo to Gilles Deleuze: "I have called this communism of thought in the past. And I placed it under the auspices of Hölderlin, who may have only fled thought because he was unable to live it: 'The life of the spirit between friends, the thoughts that form in the exchange of words, by writing or in person, are necessary to those who seek. Without that, we are by our own hands outside thought.'"What, in light of that imperative, is a correspondence? What is given to be understood by the word, let alone the phenomenon? What constitutes a correspondence? What occasions it? On what terms and according to what conditions may one enter into that exchange "necessary," in Hölderlin's words, "to those who seek"? Pursuant to what vicissitudes may it be conducted? And what end(s) might a correspondence come to have beyond the ostensible end that, to all appearances, it (inevitably) will be said to have had?And what is the proximity, here, between correspondence and commentary? To what extent might commentary approximate a kind of correspondence? (And with whom? The author of the source text? The source text itself? A future reader of that text? Or then again a third, or fourth, or nth party? And by way of what channels?)The two texts -- the two commentaries -- that form the heart of The Communism of Thought are both short, late texts of Gilles Deleuze's, and they're both reprinted in Two Regimes of Madness: Texts and Interviews, 1975-1995. The first text is Deleuze's last published article, widely considered to be something of a testament, "Immanence: A Life ...." The commentary is staged in the manner of a dictionary definition of the word immanence. The various subentries under the first (and only) sense of the word for Deleuze -- "a life ..." -- develop in tandem with the article to progressively elaborate the centrality of the problematics of definition to Deleuze's conception of immanence. The second text is that of a brief, beautiful correspondence: The five letters that comprise the correspondence between Gilles Deleuze and Dionys Mascolo were written between 23 April and 6 October 1988, and were first published a decade later, in 1998, a year after Mascolo's death and nearly three years after Deleuze's. The commentary, a kind of marginalia to that correspondence, comes gradually and progressively into focus around a single question: To what affinity might a correspondence attest?"What strikes me especially," an interviewer once noted to Deleuze, "is the friendship you have for the authors you write about." "If you don't admire something," Deleuze replied, "if you don't love it, you have no reason to write a word about it."

Philosophers --- Thought and thinking. --- Philosophy. --- Correspondence. --- philosophy --- correspondence --- friendship --- commentary --- Gilles Deleuze