4. ^ This is a distinction that informs Guattari’s suspicions about ‘classic’ analysis, which is treated in detail in the work of Jean-Claude Polack. For the entretien and the situation it creates in which an author ‘explains’ him- or herself is precisely an element of the institutions of philosophy that Deleuze was concerned with at that moment in French intellectual history: the emergence of media ‘intellectuals’, such as the nouveaux philosophes, the links between publishing and journalism, and the usurping of philosophy by marketing, in relation to which Deleuze situates key elements of his approach to ‘doing’ philosophy, subsequent to his encounter with Guattari. 33. [41] In some respects it would be surprising were this not to be the case. Not only did Guattari work in one of the numerous hospitals in the French psychiatric sector, but he wrote for a newspaper, La Voie Communiste, which was at the forefront of a shift away from the Stalinism of the PCF. The underlying criticisms of ‘anti-psychiatry’ (in a broad, not the UK-specific, sense) are amplified in a series of rather generic characterizations of a whole series of developments – of which Guattari’s work was a part – by Jacques Lagrange in the contextualizing presentation of Foucault’s course, and these are indicative of a willingness to simplify what were ultimately a complex, not to say chaotic, set of historical processes in the postwar period. In the text on institutional psychotherapy mentioned at the outset, for example, we find Guattari arguing for the need to have ‘done with the doctor as individual, colleague, citizen, who puts himself forward as the one who “speaks for…”, who is the “spokesperson” of the subject that the institution could be’. [22]. Institutions, analysis and experimentation. ^ Polack, Épreuves de la folie, pp.

13 (emphasis added), 15. Robert Castel has gone so far as to talk of ‘two’ versions of Foucault’s The History of Madness when making the link between the latter and a burgeoning ‘anti-repressive sensibility’. The argument I would like to make here is that the shifts that Guattari made in relationship to psychoanalysis by means of his conceptualization of transversality ultimately led him towards a theory and practice of institutional analysis that is more consequentially experimental vis-à-vis the ‘scientific’ credentials that the analytic conception of the transference draws on. 7. It also marks a different understanding of the position of theory vis-à-vis the real.

8. “Transversality,” in: Molecular Revolution: Psychiatry and Politics, translated by Rosemary Sheed et al. It provides a fascinating account of his intellectual and political itinerary before Anti-Oedipus: Capitalism and Schizophrenia (1972), the ground-breaking book he wrote with Gilles Deleuze, propelled him to the forefront of contemporary French philosophy. The underlying criticisms of ‘anti-psychiatry’ (in a broad, not the UK-specific, sense) are amplified in a series of rather generic characterizations of a whole series of developments – of which Guattari’s work was a part – by Jacques Lagrange in the contextualizing presentation of Foucault’s course, and these are indicative of a willingness to simplify what were ultimately a complex, not to say chaotic, set of historical processes in the postwar period. Guattari himself was heavily critical of Laing and Cooper. Semiotics helped Guattari acquire a more compelling understanding of the connections between institutional processes and the unconscious that Psychoanalysis and Transversality thematized. 11. Given the complexity of the developments around psychiatry in postwar France, ignoring the matter of how Guattari understood institutions and what is entailed by his notion of institutional analysis further risks missing the specific interest of his work in relation to the broader historical current of movements calling into question institutions more generally. Interestingly, Guattari goes so far as to call these a-signifying signs ‘institutional semiotics’ and the use that he makes of Hjelmslev here is indicative of the connection that he thinks can be established between semiotic theory and institutional analytic practice. Minneapolis: University of Minnesota Press. It is now fairly widely accepted that Guattari was not simply a junior partner in the two-headed exploration of capitalism and schizophrenia signed ‘Deleuze and Guattari’ and that there is a Guattari ‘effect’ that consists in more than the provision of clinical material and political experience, a heady rhetoric and a speculative interest in semiotic theory, for Deleuze to develop into well-formed philosophical concepts. Deleuze acknowledged this in an interview with Antonio Negri, in the journal Futur antérieur in 1990. Explore entries below or find out how to contribute here, New Materialism —Networking European Scholarship on 'How matter comes to matter’, Hair and woolies of Tero Nauha's students while working with Lygia Clark's string + 1 Ueinzz cable phone*, Karolina Kucia, 2010, Call for Papers - Technology Matters and Matters of Technology: Exploring Theories of "Materiality" for Technology Research - June 25, 2018, The return of materialism(s)?



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