This quantity assembles probably the most exotic students within the box of Deleuze reviews in an effort to supply either an available creation to key thoughts in Deleuze's notion and to check them in view of the problem of normativity. This comprises not just the legislation, but in addition the query of norms and values within the broader moral, political and methodological experience. the quantity argues that Deleuze's philosophy rejects the unitary imaginative and prescient of the topic as a self-regulating rationalist entity and replaces it with a process-oriented relational imaginative and prescient of the topic. yet what do we just do with this substitute nomadic imaginative and prescient? What modes of normativity can be found open air the parameters of liberal, self-reflexive individualism at the one hand and the communitarian version at the different? This interdisciplinary quantity explores those matters in 3 instructions that replicate Deleuze and Guattari's safeguard of the parallelism among philosophy, technology, and the humanities. the quantity hence covers socio-political and criminal concept; the epistemological critique of clinical discourse and the cultural, inventive and aesthetic interventions rising from Deleuze's philosophy.
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Extra info for Revisiting Normativity with Deleuze (Bloomsbury Studies in Continental Philosophy)
Example text
Although this view might seem highly promising at first glance, it has awkward consequences for the ontological status of actions. Depending on how it is elaborated, it might imply either (a) that actions are abstract entities of some kind (sets, sums or perhaps states of affairs) rather than events in time or (b) that actions do not, strictly speaking, exist. The first alternative would result from acknowledging that actions are entities having components in some sense: they might be sets or mereological sums of mental and physical events, or they might be mental-events-<:ausally-related-to-certainphysical-events, something that would not appear to be an event itself.
The import of what we are saying, when we give such a description, is that the man's body moved in the way it would move if he voluntarily moved it. This nonaction use of locutions like 'He moved his arm' is thus logically secondary; it makes sense only in relation to THEORIES OF ACTION 23 talk about actions proper. Although it is possible to call the movements or changes resulting from our volitional activity 'actions', this practice, according to the Prichardian, is unnecessarily confusing. An action is normally understood as a doing, which is technically an activity.
When I defended Prichard against various objections, I pointed out that his theory must be augmented by prinCiples of act constitution that correspond to Goldman's principles of act generation (see page 16 above). For example, where Goldman claimed that an act of signaling may be generated from a distinct act of moving one's arm, Prichard should say that an act of Signaling may be constituted by an act of moving one's arm. Now, a philosopher espousing a theory of agents would want to adopt principles THEORIES OF ACTION 45 corresponding to those of Goldman and the augmented Prichardian.