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ከሃይል ንቀት ወደ ዕውቀትና ንቃት ለህዝባዊ ዕድገት

ዕው

ስማ ስሚ ስሙ በስመ አብ ቢስሚላሂ በሉ፤

በቅላጼ መልክት፤ ይታደስ-ይቀደስ ትውልደ-ብርሃኑ፤

በተቻለው መጠን፤ በተፈለገ ለት፤ ቀን ይወጣል አሉ።

እንደ መሃል ምሥራቅ፤ አፍሪቃ ሰሜኑ፤

ኢትዮጵያም ይደርሳል ፅዋው መኅበሩ፤

Beautiful Minds of Addis Tiwlid 2012 1*)

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Monday, February 4, 2013

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Tuesday, 9 March 2010

What A Mind !!!! Gilles Deleuze

What A Mind !!!! Gilles Deleuze - The "source-" father of "Complexity theory".

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Deleuze Guattari A Thousand Plateaus.pdf. ... Browse Shared Files. Deleuze Guattari A Thousand Plateaus.pdf. (43.28 MB) ...

http://www.mediafire.com/?b5xeulsjnww

A Thousand Plateaus, Chapter Eight: Lines and Segmentarity

http://fractalontology.wordpress.com/2008/05/05/guattaris-schizoanalytic-prag...

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It is not far fetched to reflect on our "Ethiopian Problems" in the context of "Complexity theory". All the variables, the parameters and above all the differentials seem to be available and apparent, influencing the "social and political game", how complex or simple it may be, taking some sort of form in and around our regions. May be, we are just lacking or handicapped by the factor of the human/elite agency playing its role of consciously facilitating the emergence of a creative "cultural and technological pattern" towards the formation of a healthy "political physiology" where all sections could relatively be happy and sound to accept the challenge of Life full of struggle. - Life, in which all of them could have been the beneficaries of the global "non-zero-sum" product...... at "the end of the day".

MORE on understanding Deleuze:

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DELEUZE, GUATTARI AND EMERGENCE
John Protevi
Department of French Studies
Louisiana State University
protevi@lsu.edu
DRAFT: 19 February 2005. Please cite as “Deleuze, Guattari, and Emergence,”
Paragraph: A Journal of Modern Critical Theory, 29.2 (July 2006): 19-39.
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http://www.protevi.com/john/Emergence.pdf
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>>>>>>>>>from ...DELEUZE, GUATTARI AND EMERGENCE.....

CONCLUSION: TOWARD A DISCUSSION OF THE SUBJECT AND EMERGENCE.
Using this article as a basis, in another context I hope to discuss the way DG’s notions

of emergence can help us to see that a discussion of the genesis of agents, rational
and otherwise, can help in many of the debates in social science on methodological
individualism, sociological realism, Rational Choice Theory, the structure / agency
dilemma, and other problematic areas. In doing so we will have to take account of
the difference between the synchronic emergence of stable systems, with their
equilibrium focus, and the ability to sustain creativity in what DG call consistencies
or war machines (‘the nomad reterritorializes on deterritorialization itself’
(DG 1980: 381).
Such absolutely deterritorializing assemblages are not simply resilient and creative,
but are so precisely in ways that maintain the conditions for future creativity;
they find ways to stay in their crisis zones, they feel at home while on the move –
even if they don’t move relative to their position in a GPS system. In other words,
their pattern allows them to change their pattern. We can thereby dissolve the
false dichotomy between social holism (oriented to homeostatic stability) and
methodological individualism (which denies ontological emergence), as well as
evade the antinomies of the structure / agency debate, by showing that agency,

when conceived as creativity in changing the patterns and thresholds of social systems, can only appear in far-from-equilibrium crisis situations.21
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"When the idea formed of Divinity is the fruit of true spiritual culture, its intimate re-action on the inner perfection is at once beneficial and beautiful. All things assume a new form and meaning in our eyes when regarded as the creatures of forecasting design, and not the capricious handiwork of unreasoning chance. The ideas of wisdom order, and adaptative forethought,—ideas so necessary to the conduct of our own actions, and even to the culture of the intellect,—strike deeper root into our susceptible nature, when we discover them everywhere around us. The finite becomes, as it were, infinite; the perishable, enduring; the fleeting, stable; the complex, simple,—when we contemplate one great regulating Cause on the summit of things, and regard what is spiritual as endlessly enduring. Our search after truth, our striving after perfection, gain greater certainty and consistency when we can believe in the existence of a Being who is at once the source of all truth, and the sum of all perfection. The soul becomes less painfully sensible of the chances and changes of fortune, when it learns how to connect hope and confidence with such calamities. The feeling of receiving everything we possess from the hand of love, tends no less to exalt our moral excellence and enhance our happiness. Through a constant sense of gratitude for enjoyment—through clinging with fond trustfulness to the object towards which it yearns, the soul is drawn out of itself, nor always broods in jealous isolation over its own sensations, its own plans, hopes, and fears. Should it lose the exalting feeling of owing everything to itself, it still enjoys the rapture of living in the love of another,—a feeling in which its own perfection is united with the perfection of that other being. It becomes disposed to be to others what others are to it; it would not that they too should receive nothing but from themselves, in the same way that it receives nothing from others."

Wilhelm von Humboldt, The Limits of State action; 1792(CHAPTER VII.
Religion)

The Synthesis