By Cameron Duff
This e-book provides a evaluation of Deleuze’s key equipment and ideas during exploring how those equipment should be utilized in modern reports of well-being and disease. Taken from a Deleuzian standpoint, healthiness can be characterised as a discontinuous means of affective and relational transitions.
The publication argues that future health, conceived when it comes to the standard of existence, is complicated or facilitated within the provision of latest affective sensitivities and new relational capacities. Following an review of Deleuze’s key rules, the publication will supply a chain of case experiences designed to demonstrate how Deleuze’s principles might be utilized to choose illnesses. This research attracts out the explicit merits of a Deleuzian method of public health and wellbeing study, setting up grounds for extra common engagement with Deleuze’s principles around the health and wellbeing and social sciences.
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Extra info for Assemblages of Health: Deleuze's Empiricism and the Ethology of Life
2006. Why health equity? In Public health, ethics and equity, ed. S. Anand, F. Peter, and A. Sen. Oxford: Oxford University Press. Shaviro, S. 2009. Without criteria: Kant, Whitehead, Deleuze and Aesthetics. Cambridge: The MIT Press. Smith, D. 2003. Deleuze and the liberal tradition: normativity, freedom and judgement. Economy and Society 32(2): 299–324. , and J. Protevi. 2008. Gilles Deleuze. In The Stanford encyclopedia of philosophy, ed. E. Zalta. edu/archives/fall2008/entries/deleuze/. Accessed 18 Nov 2011.
Deleuze contends that power can be taken to be normative (or can be shown to produce normative effects) whenever it supports the emergence of the ‘new’, and whenever it promotes the creativity necessary to produce novelty. Normativity, as such, provides the measure of life extended to its limits, at the reach of its “power of acting” (Deleuze 1992: 256). In one of the few commentaries to assess such claims on their own terms, Paul Patton (2000: 2–3) observes that Deleuze’s normativity is primarily concerned to determine the means of “deterritorialising” identity, essence, system, organisation or truth.
The principle of difference must, for this reason, replace the principle of identity in the way the body is approached as an object for the health and social sciences. Deleuze’s biophilosophy has important implications for the conceptualisation of subjectivity (or the ‘self’) too, emphasising the figure of differentiation at the expense of the more common notion of identity or substance (Boundas 1994: 113–115). Like the body, subjectivity cannot be regarded as a stable, singular entity, but must be reconceived as an assemblage of individuating singularities, which are constantly folded and refolded in the genetic organisation of an awareness of self; an autopoietic process of perspective, apperception, memory and duration (Rolli 2009: 48–50).
Assemblages of Health: Deleuze's Empiricism and the Ethology of Life by Cameron Duff