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[ox-en] Thought, Constituent Crisis and Scratching that Itch.



Listos
I just found this in afolder on my disco duro while I was looking for 
something else.
But maybe its relevant to the Deleuze line that has arisen of late.
It is just soem notes/quotes from "Deleuze and the Political" by Paul Patton
If you want to get into Deleuze or understand what it is about without first 
gettign lost int he games of his langauge its the best place to start. Clear, 
short and easy to read.
I remember making these notes as a start to trying to bring togather some 
ideas (probably signified by 1,2,3, and 4 below)
I wonder if it strikes achord with anyone else
Martin


Thought, Constituent Crisis and Scratching that Itch.


1. Deleuze on thought via Patton
2. Negri on constituent power, crisis, always reproposing the question at the 
limit
3. Floss and Scatching that Itch.
4. This is why Floss is political and thus we need to scratch more than the 
code but the discourse and the body as well.


pp. 19-20   


       "Apprenticeship or learning may be contrasted with  
recognition at every point: it is an involuntary  activity which  
need not involve the application of method. Apprenticeship is not  
the natural exercise of faculty but something to which we are driven 
by necessity or puzzlement, in any case by a perception of a  
problem. The antithesis of thought in this case is not error but the 
failure adequately to percieve a problem or the inadequate  
specification of the dimensions of a problem which confronts us -  
inother words stupidity. 

       The dogmatic image of thought assumes that the primary task of  
thinking is knowledge, where this is understood in terms of  
soultions to particular problems which can be expressed in  
apropositional form. 

 
Well- this is really just Heidegger's description of technological  
reasoning isn't it? 
 

 As a result the image priveleges the propositional form of thought 
and the relation of designation or reference as the locus of truth. 
By contrast apprenticeship is an activity  in whcih progress cannot 
be measured soley by reference to propositions since it requires  
familiarity with agiven amterial or milieu. We acquire such  
familiarity when we acquire the capacity to dicern and pose problems 
correctly. D argues that it is from acts of apprenticeship or  
learning that we ought to derive the transcendental conditions of  
thought. His objection to the recognition model is therefore  
normative. ... he wants to retain the name of thinking for a  
differtn activity whcih takes place when the mind is provoked by an 
encounter with the unkown or the unfamiliar. The process of thinking 
must be brought into being by forces external to the thinker ..." 

  second objection is that the dogmatic image denies or does not  
tell us about: 

    "the conditions that give rise to thought" 

   "are never referred to the real forces that form thought ..." 

D argues for a: 

   "'genetic' conception of thought, the purpose of whichis to give 
rise to the real conditions that give rise to thought and which  
determines the form it assumes. By real conditions he means the  
transcendental field or field of immanence in terms of which the  
different forms of thought must e understood." 

   "D takes the will to power as the basis for a 'genetic and  
differential'  geneological analysis of thought on the grounds that 
... it is the different varities of will tp power that give rise to 
thought. In these terms, thought may be eithr affirmative or  
negative in relation to life, active or reactive in its modality of 
realising will to power." 

   "the 'element' of thought is no longer truth and falsity but'the  
noble and the base, the high and the low, depending on the nature of 
the forces that take hold of thought itself'..." 

p. 21     "...in D&R ...D's shift from the recognition model of  
thought to 'a point of view of effective genesis' ... proceeds by  
way of an account of problems as the ytranscendental ground of  
thinking." 

   "...'true freedom' ...lies in the capacity to discover or  
constitute new problems, thereby rejecting the pedagogic conception 
of thinking as the solving of problems given to us by others or by  
'society'...." 

   "...problems must be regarded as the source of all truths:  
'problems are the differential elements in thougth, the genetic  
elements in thought, the genetic elements in the true' ...Probelms  
here are understood as the specific objects of thought and, as such, 
accesible to thought only in its transcendental operation. These  
objects of pure thought can only be empirically discerned by means  
of their particulalrly determined forms: in relation to ordinary  
empirical thought they remain unthinkable." (?) 

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