Philopoesis: A theoretico-methodological manifesto

Boundary 2

Volumn 29, Issue 1, 2002, Pages 65-96

  Casarino, Cesare ^a  

^a NONE

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EID: 60950245657     PISSN: 01903659     EISSN: None     Source Type: Journal    
DOI: 10.1215/01903659-29-1-65     Document Type: Review

References (37)

1. Gilles Deleuze and Félix Guattari, What Is Philosophy? trans. Hugh Tomlinson and Graham Burchell (New York: Columbia University Press, 1994), 2, 24, 117, and 164, respectively. Hereafter, subsequent references to this work are cited parenthetically as WIP.
2. Fredric Jameson, "Marxism and Dualism in Deleuze," in A Deleuzian Century? ed. Ian Buchanan (Durham, N.C.: Duke University Press, 1999), 15.
3. Deleuze and Guattari, What Is Philosophy? see 201-18, esp. 216-18.
4. Gilles Deleuze, Cinema 2: The Time-Image, trans. Hugh Tomlinson and Robert Galeta (Minneapolis: University of Minnesota Press, 1989), 280.
5. Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia, trans. Brian Massumi (Minneapolis: University of Minnesota Press, 1987), 203. Translation modified.
6. See my "The Sublime of the Closet; or, Joseph Conrad's Secret Sharing," in boundary 2 24, no. 2 (1997): 199-243, as well as the introduction and chap. 4 in Modernity at Sea.
7. For such a reading of Melville's White-Jacket, see the second chapter of Modernity at Sea. For Benjamin's Jetztzeit, see his "Theses on the Philosophy of History," in Illuminations, trans. Harry Zohn (New York: Schocken Books), 253-64, esp. 261-63.
8. For an extended discussion of the plane of immanence, see What Is Philosophy? 35-60.
9. See Derrida's reading of Plato's Timaeus in On the Name, trans. Ian McLeod (Stanford, Calif.: Stanford University Press, 1995), 87-127; especially relevant to the present topic are 95-96, 103-4, 119-21, 125-27.
10. Deleuze, Foucault, 86.
11. Theodor Adorno, Minima Moralia: Reflections from Damaged Life, trans. E. F. N. Jephcott (London: Verso, 1978), 43-45.
12. Friedrich Nietzsche, "Sils Maria," in The Gay Science, trans. Walter Kaufmann (New York: Vintage Books, 1974), 371.
13. Walter Benjamin, "Unpacking My Library," in Illuminations, 59-60 and 67.
14. Benjamin, "Unpacking," 60.
15. Benjamin, "Unpacking," see esp. 60-61.
16. For similar formulations, see Thomas Pepper's important essay on Paul de Man entitled "Absolute Constructions: An Essay at Paul de Man," in his Singularities: Extremes of Theory in the Twentieth Century (Cambridge: Cambridge University Press, 1997), 88-172, but see esp. 170-72.
17. See Deleuze's distinction between copy and simulacrum in The Logic of Sense, trans. Mark Lester with Charles Stivale (New York: Columbia University Press, 1990), 253-79, esp. 256-59 and 261-63.
18. Jorge Luis Borges, "Pierre Menard, Author of Don Quixote," in Ficciones, trans. Emecé Editores (New York: Grove Press, 1962), 51.
19. For an analysis of the relation between isomorphism and heterogeneity under capital, see Deleuze and Guattari's "7000 B.C.: Apparatus of Capture," in A Thousand Plateaus, 424-73, esp. 436 and 464-66.
20. For an analysis of the dialectic of identity and difference in postmodernity, see Fredric Jameson's "Antinomies of Postmodernity," in The Seeds of Time (New York: Columbia University Press, 1993), 1-71.
21. Jacques Derrida, "Signature Event Context," in Limited Inc. (Evanston, Ill.: Northwestern University Press, 1993), 21.
22. For similar formulations, see Michael Hardt, Gilles Deleuze: An Apprenticeship in Philosophy (Minneapolis: University of Minnesota Press, 1993), ix-x,
23. as well as Michael Hardt and Antonio Negri, Labor of Dionysus: A Critique of the State-Form (Minneapolis: University of Minnesota Press, 1994), 283-95, esp. 286-87.
24. Jacques Derrida, "Marx and Sons," in Ghostly Demarcations: A Symposium on Jacques Derrida's "Specters of Marx," ed. Michael Sprinker and trans. G. M. Goshgarian (London: Verso, 1999), 261, but see also 257-62 and 269 n. 89.
25. I take Martin Heidegger's assessment regarding the inaptitude of his time for ontology understood as the primary question of philosophy to be still fully relevant for our time, since, in this respect, his time is still very much our own. See Heidegger's Being and Time (New York: Harper and Row, 1962), esp. 19-22. In more recent times, this assessment has been reiterated most forcefully perhaps by Agamben, for example, in The Coming Community (Minneapolis: University of Minnesota Press, 1993), 89.
26. See, for example, Jameson's incisive discussion of de Man in "Theory: Immanence and Nominalism in Postmodern Theoretical Discourse," in his Postmodernism; or, The Cultural Logic of Late Capitalism (Durham, N.C.: Duke University Press, 1991), 181-259, esp. 246-47,
27. as well as John Guillory's account of de Man and his disciples in his Cultural Capital: The Problem of Literary Canon Formation (Chicago: University of Chicago Press, 1993), 176-265, esp. 227-30.
28. See, for example, Tom Cohen's account of the turn away from "high theory" in the 1980s and 1990s in his Anti-Mimesis from Plato to Hitchcock (Cambridge: Cambridge University Press, 1994), 1-8.
29. Such an understanding of self-representation is common even among those who are otherwise very critical of the rhetoric of multiculturalism. See, for example, Peter Hitchcock, when he writes that "at the present time, multiculturalism signifies both an impetus towards a more democratic cultural politics and a drive for more efficient late capitalist corporate strategies." I largely agree with this assessment, but I cannot agree with the conclusions that Hitchcock ultimately draws from it: "If the marginalized and the oppressed become the agents of their self-representation, then we might have a multiculturalism worthy of the name." The reasons for my disagreement will become clear presently in this essay, but see also chap. 4 in Modernity at Sea for a critique of that form of self-representation, which is the politics of coming out. See Peter Hitchcock, "Workers of the World-!" in Marxism Beyond Marxism, ed. Saree Makdisi, Cesare Casarino, and Rebecca Karl (New York: Routledge, 1996), 87 and 82.
30. Agamben, The Coming Community, 53-56. Translation modified.
31. Montaigne's remark is quoted by Derrida as an epigraph to "Structure, Sign, and Play in the Discourse of the Human Sciences," in Writing and Difference (Chicago: University of Chicago Press, 1978), 278.
32. For a critique of New Americanist critical discourse that also touches on Dimock and Melville, and that is at least as ontologically minded as my own - even though it appeals to a different understanding of ontology from the one I have outlined - see William Spanos, The Errant Art of Moby-Dick (Durham, N.C.: Duke University Press, 1995), 38, as well as 36-42.
33. Wai-chee Dimock, Empire for Liberty: Melville and the Poetics of Individualism (Princeton, N.J.: Princeton University Press, 1989), 6.
34. Dimock's work, however, is particularly effective in both reversing and displacing a related and crucial binarism, namely, the binarism of "empire" and "liberty." In this respect, her account of how "Melville dramatizes the very juncture where the logic of freedom dove-tails into the logic of empire, or (which is the same thing) where the imperial self of Jacksonian individualism recapitulates the logic of Jacksonian imperialism" is extremely valuable (Dimock, Empire for Liberty, 10, but see also 7-11).
35. The main reference in Nietzsche for the concept of the untimely is the second of his Untimely Meditations. For the interpretation of the untimely outlined above, I draw above all from Deleuze and Guattari's What Is Philosophy? esp. 110-13 and 96.
36. For such an immanentist interpretation of the Leibnizian concept of incompossibility, see Gilles Deleuze, The Fold: Leibniz and the Baroque, trans. Tom Conley (Minneapolis: University of Minnesota Press, 1993), 59-82, esp. 59-61 and 80-82.
37. Let me also add here that this implicit leap is finally made explicit in the appendix to The Coming Community, which has provided me with the filter through which I read the passage quoted above. See The Coming Community, 89-106, in particular, 90, 92, and 102.