Although the body has been the focus of much contemporary cultural theory, the models that are typically applied neglect the most salient characteristics of embodied existence-movement, affect, and sensation-in favor of concepts derived from linguistic theory. In "Parables for the Virtual" Brian Massumi views the body and media such as television, film, and the Internet, as cultural formations that operate on multiple registers of sensation beyond the reach of the reading techniques founded on the standard rhetorical and semiotic models. Renewing and assessing William James' radical empiricism and Henri Bergson's philosophy of perception through the filter of the post-war French philosophy of Deleuze, Guattari, and Foucault, Massumi links a cultural logic of variation to questions of movement, affect, and sensation. If such concepts are as fundamental as signs and significations, he argues, then a new set of theoretical issues appear, and with them potential new paths for the wedding of scientific and cultural theory. Replacing the traditional opposition of literal and figural with new distinctions between stasis and motion and between actual and virtual, "Parables for the Virtual" tackles related theoretical issues by applying them to cultural mediums as diverse as architecture, body art, the digital art of Stelarc, and Ronald Reagan's acting career. The result is an intriguing combination of cultural theory, science, and philosophy that asserts itself in a crystalline and multi-faceted argument. "Parables for the Virtual" will interest students and scholars of continental and Anglo-American philosophy, cultural studies, cognitive science, electronic art, digital culture, and chaos theory, as well as those concerned with the 'science wars' and the relation between the humanities and the sciences in general.
0 有用 Turnsole 2022-08-21 11:08:51
法式哲学的魅力就在于艰难在一种模糊度中,通过反复逐字阅读寻找出意义的确定性。
2 有用 刘北托 2020-05-23 06:41:26
....I LOVE Deleuze, but Deleuzeans? No, merci.
0 有用 Ying 2012-04-30 14:08:43
作为研究affect theory的必读书目,对他这种毁人大脑的写法只有无语,弄懂了的部分真心佩服,不懂的部分也不打算去费事了。
3 有用 清露 2020-08-13 16:00:45
我来反驳一下食菠萝的短评,其实翻译的挺好的(除了关于Affect, emotion, feeling等词译得不够精确),觉得翻得不好是因为你本来就读不懂………
0 有用 废物 2022-07-27 00:59:34
马苏米这胡扯海扯,感觉只学了德勒兹与加塔利的文风,并没有得到其洞见。
0 有用 sumi 2023-11-26 07:09:08 美国
degen, 加上Libet实验完全误读也算是跨学科传统手艺了
0 有用 Schliere 2023-11-15 16:30:05 日本
起初甚至没有颜色——只有亮度的变化。只有当患者学会将注意力集中在视觉和其他感官,特别是触觉和听觉之间的融合上时,恒定的物体和深度才开始从强度表面出现……于是视觉自身成为皮尔士意义上的第三项,不再是seen,而是overseen,监督(?)
0 有用 Turnsole 2022-08-21 11:08:51
法式哲学的魅力就在于艰难在一种模糊度中,通过反复逐字阅读寻找出意义的确定性。
0 有用 废物 2022-07-27 00:59:34
马苏米这胡扯海扯,感觉只学了德勒兹与加塔利的文风,并没有得到其洞见。
0 有用 Ludwigsama 2022-03-29 15:12:39
确实是parables,重点在于潜存和实存的维度在德勒兹那里永远都是并存的。生成并不意味着潜能在单向的实现运动中被耗尽,这里关键的是实存对潜存的feedback,它能够改变并重新开启运动。但这种feedback是怎么可能的,这里的关键就是affect,“affect是潜存对实存以及实存对潜存的共时参与,在其中一种从另一者中出现又复归到另一者中”,故而affect独立于彼此affect项,它开启了反... 确实是parables,重点在于潜存和实存的维度在德勒兹那里永远都是并存的。生成并不意味着潜能在单向的实现运动中被耗尽,这里关键的是实存对潜存的feedback,它能够改变并重新开启运动。但这种feedback是怎么可能的,这里的关键就是affect,“affect是潜存对实存以及实存对潜存的共时参与,在其中一种从另一者中出现又复归到另一者中”,故而affect独立于彼此affect项,它开启了反现实化,而反现实化又伴随着再度现实化。 这本集子里头的散文都对读者不是太友好,中译本更是不能读(在序言里翻译就有致命错误,re - conditionings of the emerged为啥翻成再发生的条件我蒙古),德勒兹的哲学完全可以被更清晰地呈现……… (展开)