2003-01-05 08:49:24尚未設定
The World Does Not Exist Outside of Its Expression
" because they' ve said too much to be born
and said too much in being born
not to be reborn
and take a baby " ( Artaud, 1999; 88)
A clear statement of importance of the concept of expression for the philosophy of Deleuze and Guattari would be hard to find. Their entire ontology, this formula proclaims, revolves around it. A less fashionable concept, for late twentieth-century European thought, would also be hard to find. For many years, across many schools, ' expression ' has been anathema. The underlying assumption has been that any expressionism is an uncritical subjectivism. Expression conjures up the image of a self-governing, reflective individual whose inner life can be conveyed at will to a public composed of similarly sovereign individuals - rational atoms of human experience in voluntary congregation, usefully sharing thoughts and experiences. In a word: ' communication '. Communicational models of expression share many assumptions. These include the interiority of individual life, its rationality, an effective separation into private and public spheres, the voluntary nature of the collective bonds regulating that separation, the possibility of transparent transmission between privacies or between the private and the public, and the notion that what is transmitted is fundamentally information. All of these assumptions have been severely tested by structuralist, poststructuralist, post-modern, and postmodern thought. Communication has long since fallen on hard times and with it, expression.
Communication, Deleuze and Guattari agree, is a questionable concept. Yet they hold to expression. " What takes the place of communication is a kind of expressionism. "
and said too much in being born
not to be reborn
and take a baby " ( Artaud, 1999; 88)
A clear statement of importance of the concept of expression for the philosophy of Deleuze and Guattari would be hard to find. Their entire ontology, this formula proclaims, revolves around it. A less fashionable concept, for late twentieth-century European thought, would also be hard to find. For many years, across many schools, ' expression ' has been anathema. The underlying assumption has been that any expressionism is an uncritical subjectivism. Expression conjures up the image of a self-governing, reflective individual whose inner life can be conveyed at will to a public composed of similarly sovereign individuals - rational atoms of human experience in voluntary congregation, usefully sharing thoughts and experiences. In a word: ' communication '. Communicational models of expression share many assumptions. These include the interiority of individual life, its rationality, an effective separation into private and public spheres, the voluntary nature of the collective bonds regulating that separation, the possibility of transparent transmission between privacies or between the private and the public, and the notion that what is transmitted is fundamentally information. All of these assumptions have been severely tested by structuralist, poststructuralist, post-modern, and postmodern thought. Communication has long since fallen on hard times and with it, expression.
Communication, Deleuze and Guattari agree, is a questionable concept. Yet they hold to expression. " What takes the place of communication is a kind of expressionism. "