[D-G] D&G on Brexit

Johnatan Petterson internet.petterson at gmail.com
Thu Jan 24 14:57:39 PST 2019

Hi. So you think the Russian Accademy of Sciences is controlling the rate
of fecundation between the Church and the State in Russia?. What is the
equivalent of this patronizing accademy in Europe, in France? In the USA?

Le sam. 19 janv. 2019 à 11:54 PM, Mike Lansing <badger2 at mail2world.com> a
écrit :

> The delirious copulation of Church and State and its accompanying
> in-your-face incorrigibility and arrogance is awarded to Kirill by the
> Russian Academy of Sciences, of which L.A. Markova is a member. We
> already have a clue, then, what Markova thinks of this report:
> Moscow Times 18 Jan 2019 Patriarch Kirill Named 'Honorary Professor' by
> Russian Academy of Sciences
> '....The announcement comes one week after Patriarch Kirill warned that
> smartphone users risked falling under the control of the Antichrist.'
> <-----Original Message----->
> >From: Mike Lansing [badger2 at mail2world.com]
> >Sent: 1/19/2019 4:39:10 PM
> >To: deleuze-guattari at lists.driftline.org
> >Subject: Re: [D-G] D&G on Brexit
> >
> >Jeffrey A. Bell, Philosophy at the Edge of Chaos, does not mention
> >Markova's Filosofia iz Khaosa: Zh. Delez i postmodernizm v filosofii,
> >nauke, religii (Philosophy from Chaos: Gilles Deleuze and Postmodernism
> >in Philosophy, Science, Religion). Guattari mentions the Carlolingian
> >era (Schizoanalytic Cartographies) and Markova parallels Deleuze:
> >
> >'Meaning now depends on the place a thing occupies in relation to this
> >despot, owing its existence to while serving the ends of the despot.
> >Describing this process in terms of the rise of monarchy, for example,
> >Roberts writes the following: 'Under the Carolingians the practice
> >began of 'vassals' of the king doing him homage; that is to say, they
> >acknowledged with distinctive ceremonies, often public, their special
> >responsibilities of service to him. He was their lord; they were his
> >men....The old loyalties of the blood-brotherhood of the
> >warrior-companions of the barbarian chief began to blend with notions
> >of commendation in a new moral ideal of loyalty, faithfulness and
> >reciprocal obligations....The same dynamic took place in Islam, where
> >social ties began being conceived in terms of (umma [italics]) -- the
> >brotherhood of believers -- rather than blood. In these cases, one
> >moves from an emphasis on the materiality of human existence in social
> >and political ties to an idealized, abstract criterion, which Deleuze
> >and Guattari describe as "a cerebral ideality that is added to,
> >superimposed on the material evolution of societies, a regulating idea
> >or principle of reflection (terror) that organizes the parts and the
> >flows into a whole" (AO 219).'
> >(Clancy RF, Towards a Political Anthropology in the Work of Gilles
> >Deleuze: Psychoanalysis and Anglo-American Literature [2015] p. 166)
> >
> >This yields a more clear picture of how Islam infiltrated pre-Islam
> >Chechnya, even though there were originally hundreds of different
> >languages throughout the Caucasus. Before White Eyes came to America,
> >there were approximately 300 different languages. Thus, the modus
> >operandi is the destruction of difference and diversity via a tendency
> >to homogenize.
> >
> >Esli istinnost' religioznogo znaniia obespechivaetsia ostustviem v nem
> >kakikh by to ni bylo zamutniaiushchikh ego detalei zemnoi zhizni (eti
> >detali mogut prisutstvovat', tol'ko esli oni priobshcheny k
> >transtsendentnomu bozhestvennomu miru, naprimer, fakti zemnoi zhizni
> >Khrista), to nauchnoe znanie tem bolee isitnno, chem osnovatel'nee ono
> >osvobozhdeno ot kharakteristik poznaiushchego sub'ekta vsiakogo roda
> >sluchainykh momentov, narushchikh techenienaychnogo eksperimenta.
> >If the truth of religious knowledge is ensured by the remaining of any
> >details of his life on earth that pass over him (these details can be
> >present only if they are attached to the transcendental divine world,
> >for example, the facts of the earthly life of Christ), then scientific
> >knowledge is more true than it is more thoroughly freed from the
> >characteristics of the knowing subject and all sorts of random moments
> >that violate the course of scientific experiment.'
> >(Markova LA, Nauka i Religii [Science and Religion], p. 247)
> >
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> >
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