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To account for this, we will stop at the following problematic lines. Author of numerous books on art, culture and education. She is the author of numerous works, including Deleuze and Art Bloomsbury , Artmachines: Romanos 9: Olhei, e vi um cavalo branco. As a war machine, it can be an agencement able to make education vary in unexpected, new, unprecedented ways, without any relation with signification.
Writing and paper leaf as its surface of passage are already a way of making cinema, like a generative process of life, of inorganic modes of existence that can breath in paper.
Susana Dias and Sebastian Wiedemann, but also a multitude, a lab-studio as a radical cosmopolitical experience. We are writers-meteorologists and filmmakers-shamans and sensorial biotechnologists and We open passages in the academy, but also and mostly in any cleft whereby life could proliferate.
We can be found at Unicamp — State University of Campinas, but also in any critical field, where a cradle for life must be created. And in dark times that implies a complete change of the meaning of art. In the concentration camps and in the shelters, in prisons or in exile, art became a way of confronting privations, turning to be as important as nourishing an warming, regaining its old cathartic function. It became a question of survival - of individual survival but in the name of things that exceed the individual.
And in the shadows it took care of words and images, sensitivity and imagination, this is, of the precarious humanity of the human animal. This paper aims to inquire into the life of some men and women that, in infernal times, made art a way of resistance, a way of openness to the others, a way of affirmation of life.
In outlining conceptual traits of the body-without- organs, the authors go on to state that "Heliogabalus is Spinoza and Spinoza is risen Heliogabalus. Far from being characterized as an attitude that evokes disconnection with the world, the writings of refusal establish an underground connection with a radical mode of belonging and engagement to surfaces, to experience.
Following Lapoujade's traits, this is an emphasis on the immanent gestures of instauration, rather than the logic of foundations.
What emerges is a non-organic vitality of life that never ceases to erupt in bodies, forms, forcing transformation and the creation of new modes of existence, involuntary transmutation of plans no longer anchored in the subject.
When writing delates, the attention on the organism, of the finished form, is diverted to express pure individuations without subject - hecceities - moving in the direction, for example, of the multiple peoples, pointed out by Jean-Christophe Goddard, contained in the other names of Spinoza and Heliogabalus. To crown this nameless anarchy is to institute the refusal as power and, like Fitzgerald, to bet on the crack as the source of a surplus of life.
Culture is the encounter and conflicts between different groups, a human phenomenon not only externally determined, this is our intervention object. We are, at the same time, both culture authors and work pieces, as the artist who gives birth to himself, while giving birth to his art. In this culture, cradle of fascisms, can we find reflecting dispositives toward diversity, affection and bond between people?
Many have the knowledge of what these young adults live daily and throughout their lives only from the academy sight.
Inequality, violence and themes we bring into symposiums are nothing new for them: Therefore, this process value lays in the alliance with art and in the prejudice theme as the pretext for, horizontally, getting discussions and aesthetic productions to emerge, so that they can be empowered in the group-dispositive. This attitude eased the meetings, valuing the building of sensitive resistance, political communities and uneasy, poetical and microrevolutionary reflections.
My research was part of my one-year internship in this institution, and was aimed at understanding the ways by which children can become empowered to fight the social inequalities that are placed in our current society. Deleuze often cites children as the beacons of a richer understanding of the world. Nietzsche himself thought the child to be the final configuration of the human soul, so to speak.
This has led me to a deeper understanding of the social and psychological implications creating a sense of unity in a group. These kids became more empowered in their communities because they created the spaces by which said community could flourish in a very practical way.
Another aspect I observed during this research was the importance of play in the construction of social consciousness. The children often settled disputes through games and, even though our assemblies were often pragmatic, there was always a light-heartedness to it.
Understanding this made me more able to comprehend that micropolitics do not mean seriousness. On the contrary, I feel, more than ever, that joy is a fundamental aspect of any social movement. Has worked on multiple institutions that invest on the development of social awareness in young people. Some of them might be adopted but most of them are going back to their families after a social work is done.
The Center of Chidren and Teenagers is a service that hosts six to fourteen-year-old children in the period they're not at school, which provides a space where children who are considered socially vulnerable can live together, play, take art and sport classes. Both of these services are provided by public policy in the Unified Social Service System. For nearly ten years, the Correspondents Project intermediated the letters exchange between children or teenagers from these services and adult volunteers.
The staff would take care of these letter exchanges and eventually step in and give orientations to the volunteers, talk to a child or teenager, and also work in a partnership with those institutions, thinking about each case individually. Very often those children and teenagers are held as research, intervention or judicial objects of study. Their life stories are told by the system through institutional files or judicial processes, making their life stories become public, taking away their right to privacy.
In the SAICA, the collective life may have its potential, but the caregivers and other professionals usually tend to massify and forget about how important singularity is. Therefore the letter exchange with stranger volunteers who offer to share their lives with unknown children and vice versa becomes a potential neutral space, in which those children might be the true protagonists of their own lives, where they can present themselves, not from judicial processes or files, but from their own narratives and eventually create their own personal fiction.
Has experience in Institutional Refugee Service for Children and Teenagers, Socioeducational Measure Service for teenagers in conflict with the Law and social projects in Non-governmental Organizations. We will start the reflection from a very situated anecdote, where shame will be exposed in its double political condition.
This allows us to draw certain lines of an image to refer our present: This image would be placed in a relationship of complex continuity with tragic thought. Then, we will move towards the verification of the interstitial, possible place of multiplicity in the middle of the colossal dystopia, where it is possible to face an order presented as unmodifiable, exposing the confrontational dimension. For this reason we will investigate the composition of what, from the thinking of Deleuze and Guattari , is configured as a war machine.
Finally, we will direct the reflection regarding certain features that, given the delineated catastrophe, would make up these interstitial machines Lopez - Petit, , making possible, before belonging to a community, an exercise of complicity as an untimely strategic inclination, that is, the capacity of intensification of the agencies that compose us as a life-form.
His research focuses on the impact on mental health of current global changes in labor markets, specifically with respect to the exploitation of human attention as a way to produce surplus value and the subsequent narrowing of the capacity for political imagination.
Both indicate a strategic inclination of the methodological device, in offensive to the violent expressions of a capitalistic technology of surplus value of what Guattari will diagnose an incipient miniaturization of the des equipment.
Faced with precariousness of micro-fascisms and new racisms, Intensification and Implication problematize in a contingent way the Guattarian question for an analytical-militant program capable of assuming in a positional and conjectural way of liberation machines sensitive to the pragmatics of the groups in the territories, that "optimize the function of collective assemblies to the detriment of the function of capitalist equipment that organizes the bodies under a regime of indifference, isolation, frustration, fear and competition.
There are several disciplines that have sought to "operationalize" this notion, finding in this a possibility of empirical application. In this direction, its reception - and translation - has been marked by the analysis of its functioning, its capture powers and its classificatory operations, placing emphasis on the processes of domination and coercion that can be exercised.
This paper seeks, relieving the link between the body and its affects, to move the question about the devices from the analysis of its power and operation to its interruptions and emergencies. Doctor in Social Sciences and Communication. He has investigated the processes of medicalization of Chilean society and its overlap with the formation workers organizations of the early twentieth century.
In this context, the present proposal seeks to account for the ways in which contemporary Western rationalities profit from fear as a discursive function, that is, as a condition of possibility for the regulation of the flows of desire based on the impulse towards foresight and life insurance.
The foregoing, in contrast to the emergency of anguish as a condition that evidences the fissures of the neoliberal device, by manifesting itself as an expression of an interruption between that which is presented to us as unapproachable the materiality of the Real and that representational dimension of reality that appears entrenched in the narratives of fear, inscribed under the aegis of a grotesque capitalism.
Doctor of Philosophy. He has developed research in the field of philosophy and social sciences. His main lines of work are concentrated around the political conditions of identity formation and subjectivity, mainly from the perspective of French political philosophy and psychoanalysis. Kokubun is a professor at the Tokyo Institute of Technology. He received his PhD from the University of Tokyo in He specializes in 17th century philosophy and 20th century French philosophy. Boys and girls go up and down a mountainous terrain made up of rocks, sand and ruin.
In A bottle in the Gaza sea BINISTI, , the relationship between Jews and Palestinians gains some contours, which repeat images already worn out of conflict with others, as well as touching other affects that the bodies put there in moving. These others affects have a power announced by D. And, on this, Deleuze and Guattari , p.
Thus, our second image is the rain, as an invader codifying static modes of action. The posture that the umbrella imposes on us, moulds corporealities as one of the only possible images of defense against fascisms coming from the outside to which we are subject.
The image of the umbrella, then, brings us ease to think of a unique strategy of resistance before the modulations being imposed.
When in its potency it is exactly the rain we need to face as mechanisms of interaction with the outside, the required force for us to undress and face each drop that falls on our bodies. We do not forgo the rain, instead we allow ourselves to feel it, with all its intense force, as a way of knowing it and then, of creating strategies to minimize its effects over our bodies to resist and fight in the nude against the fascisms that want to exterminate our vitality.
Their studies revolve around education, philosophy, learning, invention in Deleuze. Lawrence proposes to think of "people" who continually use umbrellas to protect themselves from chaos. These have the function of wrapping up the chaos in visions that create houses, forms and stabilities; they paint a sky at the bottom of the umbrella, where people march and die. A chaos, where people live and wither. Pierce the umbrella for a desire of chaos; a poet puts himself as an enemy of the convention, to be able to have an image of chaos and a little sun that burns his skin.
Thus, the effort here is to articulate the Jardindigente intervention as a hole in the umbrellas that serve as social stabilizers and protectors of chaos. Bodies are planted and, standing, the clothes are suspended. They lay naked with their faces covered. They open themselves to chaos and sun. Day-to-day accelerations hampered by regimes of signs that insist on intervening in social networks, constructing images that perform unusual gestures and bring up visualities of another order; images in performance tend to puncture the asphalts to produce some poetics that discover a new world within the known world.
An art machine in the Guattarian sense; an ecology of images for Deleuze. Coordinator of the Research Group Asfalto - texturas entre artes e filosofias.
Area of Concentration: Education, Knowledge, Language and Art. Noun and adjective of an existence that deviates meanings and subjections from white and civilized faces. Micropolitics of existence that have made holes in the city's umbrella, as D.
Lawrence suggests, opening up to the forces of certain chaosmos. Positive hole, negotiation with the ways of life of the city, abstract machinery that made and makes rhizomes, viral image, aberrant differentiation that contagious with the power of affection.
Body hole, sober gesture of existence to gestate, not by filiation, but by contagion, a viral image and a New Earth. He holds a FAPEMIG scientific initiation fellowship and develops his research based on issues related to urban performance and intervention. Also composes the research group "Asfalto — texturas entre artes e filosofia", linked to CNPq.
In view of this, betting on the everyday life curriculum is to reiterate that life is re invented all the time, sliding and escaping between the smooth and the striated, in the constant fabric of micropolitics of resistance. Rolnik , in an interview published by Re-visiones magazine, draws attention to the fact that "one must move from the dominant micropolitics, which embraces the left itself. I am referring to the reactive micropolitics of the colonial-capitalistic unconscious that commands the modern subject".
In this way, it is fundamental to detach itself from modernizing fixations, from their representations and cliches-images that inhibit the creator's creative power and preserve the status quo in the perpetuation and maintenance of control and modes of regulation, which make up what the author calls anthro-phono-ego-logocentric perspective, from which they unchain the micropolitical curriculum. With emphasis on the micropolitics of the curricular field that escape all the time from what is prescriptive, we intend, in particular with Rolnik, to zigzag about reactive micropolitics and micropolitical resistance.
The author, based on these concepts, proposes the urgency of breaking into the midst of the practices and practices of everyday school life, that is, in the intermezzo and re inventing new possibilities that are committed to the affirmation of life. The author points out that: What we have to achieve is the dissolution of the reactive micropolitics of global capitalism, which embraces all spheres of human life.
And here it is no longer a struggle for the taking of this power, neither is it done by opposition to it or by its denial, but rather by a struggle being waged through the affirmation of an active micropolitics, to be invested in each one of our everyday actions, including those that imply our relationship with the State, whether we are inside or outside it ROLNIK, Access in January 11, Therefore, based on the concept of reactive micropolitics and micropolitical resistance, we intend to reflect on the everyday knowledge-to do that erupt with the instituted, in the creation of another possibility to think and conceive the school curriculum.
In contrast to counter-reforms, it is dare to call active curricular micropolitics the movements that inspire different democratic processes to be-think-to-live-to invent education.
Mengue , deals with "the last Deleuzian policy" and infers that micropolitics is not a small democratic policy, but constitutes a new way of living democracy, crossing it in continuous, intense, subverting it in processes of territorializing and deterritorializing and reterritorializing all the time, to live it in the educational scope. In this sense, it will also be possible to think of the curriculum-making tenses in the current scenario of curricular policies that have been devised without dialogue with practitioners Certeau, , who actually live, experience and compose the curriculum of schools.
Even though in the midst of the non-democratic processes of the construction of the marking documents, it is seen that school everyday escapes the instituted, engendering active micro policies of resistance in the curriculum fields. It will therefore be based on the inventiveness of everyday as active micropolitics, believing in the multiplicity of curriculum and life. As race, gender and sexuality form the bedrock condition of the colonial — and now capitalist — enterprise, any attempt to reconfigure positionality requires that we interrogate and change the ways in which these hierarchies have become stratified and continue to be reproduced.
She is one of the organisers of the first Deleuze and Guattari conference in Africa, as well as the and Deleuze and Guattari workshops held in Cape Town.
Patricio Landaeta holds three Doctorates of Philosophy: Sylvia IV Fitchburg State University, USA The question of remixing within academia has gained momentum in the past decade, with scholars such as Adam Banks bringing together two different disciplinary conversations in ways that emphasize the importance of composition to activism. However, these perspectives have not fully theorized the possibility for remixing at the ontological level.
My project addresses the possibility for ontological remixing — or ontological disobedience — with special attention to the role that critical making and citizen science can play in such an approach. Such ontological disobedience becomes a method for experimenting with new arrangements of assemblages Deleuze and Guattari at all different scales, working to answer the Spinozan-inspired ethical question of what a body can do.
Such experimentation can be achieved through deconstructing current systems and introducing unexpected novelty in order to alter processes of subjectivation Guattari My presentation will explore the ways that ontological disobedience can be embraced as a form of pedagogy in the classroom.
I argue that understanding remix through assemblage theory opens new possibilities for ontological disobedience. In conclusion, this project, by closely examining critical making and citizen science methods, sheds new light on approaches to conceiving of the remix as an activist project at the ontological level. We are taught that corporations have a soul, which is the most terrifying thing in the world. The operation of markets is now the instrument of social control.
This presentation uses a Deleuzian control society framework to explore the mechanisms underlying how Facebook not only mines data, but also how it influences human behavior in a significant way, which remains relatively unclear to users, largely because they were engineered to be that way.
The phenomenon has to be studied in continuum with respect to technological evolution and ability of populations to be able to afford and adopt those new technologies. Carolyn Marvin explains that media are not fixed natural objects but constructed complexes of habits, beliefs, and procedures embedded in elaborate cultural codes of communication.
To do so, Amazon Echo has been used as a sample media apparatus. Instead of touching upon all factors contributing to digital divide, I have focussed on two significant ones — Usability and Access.
The impact of modern technology on digital divide can be studied by analyzing the relationship between elements that form a kind of assemblage that includes technological factors, human factors and interaction mechanisms. Deleuze states that the relationship between social machines and technical ones may be purely one of perspective, and that both are conjoined and in conflict within the megamachine that is the process and flow of desiring production.
Her research focus includes media studies in the AI domain and pedagogical approaches for interdisciplinary studies. Fernanda da Costa Portugal Duarte Federal University of Minas Gerais, Brazil How can we employ speculative experimentation with media technologies as a strategy to materialize social imaginaries of future and as a critical reflection about how we, as humans, engage with technology? Through the multidisciplinary lens of Critical Digital Studies, this presentation explores utopian thinking and material engagement with technologies as pedagogical methods for digital media literacy.
While hacking and critical making fosters speculative design of technology, they also pose productive ways to reflect about the undergoing transformations in a world mediated by digital data.
I follow Guattari's ecological approach to push the range of ontological modalities to the limit and explore the machinic capacity to build realities. In this sense, I acknowledge that the imagination of alternative digital futures should be attentive to the current affective dimensions of technologies, as they also illuminate imaginaries of projected political actions. The possible outcome of this approach is twofold: If this first possibility points to an emergence of technology appropriation as a form of micropolitics, the latter points to a potential of innovation in methodological approaches.
Such shift presents the opportunity for scholars to experiment with technology appropriation as modes of critical reflection, teaching and learning. Her published work articulates critical digital theory, media arts and mobilities studies. She is the editor for Mobility and Art for Transfers, an interdisciplinary journal for mobility studies.
The stage of the so- called "social reintegration" presented on the tripod prevention-treatment-social reintegration of the still-current National Policy on Comprehensive Care for the User of Alcohol and other drugs Ministry of Health of Brazil, allows us to think of the potencies of these activations, and by raising its study as a device, it also allows us to disassemble speeches and understanding arrangements about how much social reintegration actions are still practiced as simulacra of the idea of reformatory, just as the old Code of Minors prescribed for deviant adolescents.
After all, what is the ethical status and the right to desertions and the invention of deserts, nomadisms, fluidity in times of confinement and dismantling of public experience? The cartography of the social reinsertion as a device allows to reach some of these considerations in times of assumption and perpetuation of control societies.
It is a topic that will bring the contemporary drug debate in the light of its understanding as a device within diagrams of power. However, the question of drugs is a recent social invention and is characterized mainly by the prohibition and repression of certain substances and the incitement of others, in particular, of prescribed drugs.
Since the twentieth century, the production and increase of consumption has practically led to a process called Pharmaceutical Invasion. These ambivalent relationships constitute a kind of drug device.
These substances can be considered as a complex and polysemic category, as they isolate and separate molecular materials from the most varied, often unstable ones. These socio-technical objects are indeterminate until they are reported to assemblages that will constitute them as a drug, and they can only become drugs when they come in contact with living bodies.
For Deleuze and Guattari, these substances are distinguished by their use — as weapons or tools — that is, for the destruction of men or for the production of goods. The effects of the device of drugs, perverse or not, are articulated with different modes of engagement with the world — modes of existence. The author's experimentation pathway is taken into account in this mapped self-ethnography that demonstrates how the notions of drug use are a matter of dispute and open to controversy, for example, the issue of the self-determination of people who engage in drug use.
He is interested in autoetnographic research, thinking og the cartographic method in order to share disputes, tensions and controversies in the arena of drugs. Recent research has pointed to the phenomena of collective alcoholization, with clear functioning and defensive objectives, regarding the construction of labor collectives in response to the threats imposed by the work organization.
Such studies indicate that alcohol consumption is usually based on a ratio inversely proportional to the appropriation of the sense of work by workers and their collectives. In our proposal, we seek an approximation between the possibilities of intervention in the health of the worker and the guidelines of the public policies of attention to drug users.
This scenario summons the concerned researchers to the relation between work and mental health with diverse challenges and unfoldings, since the organization and management of the work usually faces the use of psychoactive drugs by workers under criteria of functionality, since the use of drugs by workers only becomes a "problem" when it impacts the measurable work production.
The psychoactive role of drugs and its relation to the subjective conformation of the worker deserve, therefore, attention. The results so far point to the deep tensions present in this relationship between work and drug use, signaling challenges both to the relationships between mental health and work and to the policies and practices of attention to drug users. He acts and researches in the field of alcohol and other drug abuse.
He teaches courses in Psychology and related areas. His research groups work in the area of attention to the users of alcohol and other drugs. His areas of interest are: During the twenty years or so that Deligny spend in this network, the only method developed for dealing with the autistic children was to follow their wonderings through the terrain and then trace their movement and gestures onto a series of maps. My aim is to trace the link between this idea of wonder lines with the concept of lines of flight, as proposed by Deleuze and Guattari, and through this comparison, think about how can the lines of flight be thought of as a basis for political action, not only as a dispositf of resistance, but most importantly, as a means and a tool to undertake the political struggle of our times.
In other words, how to make lines of flight into lines of fight. The binary logic produces different types of subjects and this logic, in its turn, is the result of the power and the sexuality devices. The discourses are built on practices lived among the subjects and, especially in modern age, it happens in institutions such as prisons, hospitals, clinics, schools.
Within these facilities, power and devices are exerted on individuals like strategies and technologies to order and place them, to take care of their diseases, to teach them ways of living, to educate them. Therefore we can ask ourselves: How does human being exist in the pedagogical subjectivation apparatus?
Based on the studied authors we notice that what is understood as normal and abnormal are in fact social constructions and also these constructions are based on discourses of truth and in practices of power exerted on the bodies, human beings and collectivities.
Educational practices, programs and discourses have their basis on the normality as the hegemonic model and thus the creation of the subject, excluding everything else that is different.
By accessing pre-verbal affections, marks and sensations that inhabit the body and triggering transits of the senses through sensory experience, relational objects give language to the unthinkable, to that which exceeds thought and language. Here delirium, far from the common psychopathological meaning, can win other senses and destinies, integrate itself into a network of support, inscription and circulation that includes the body and singular relations of care.
She has researched body-subjectivity from the experiments proposed by Lygia Clark and Lula Wanderley with the relational objects and rehearsed in this course a methodology of relational work, which directly engages the body of researchers in the production of knowledge. As a heritage of the scientific and modern thought, the future has been kidnapped by all sort of predictive techniques. Speculations about the future circulate widely as a commodity and generate profit, guiding the next step of large corporations.
In the fictional territory, the imaginary futures of classical sci fi stories have also been colonized. For that reason, we highlight the necessity of freeing the future from finalist perspectives that fix it in a certain time to come. In its both concepts of third synthesis of time, and of Geophilosophy with Guattari , Deleuze tries to liberate the category of the future from the linear and chronological perspective of time, foregrounding its characteristic multiplicity and open-endedness.
Align with this notion, we seek to invest in a kind of speculative thought that embraces uncertainty, in order to give birth to other versions of the future, not probable ones, but futures yet unthought, other worlds that are, in this exact moment, also claiming a call to existence. Her current research interests include contemporary subjectivity, time, science fiction, and cyberculture.
However, supported by millions of people living in these countries some openly standing against them , those who work as presidents, as well as some doing it as politicians and migration agents, are implementing increasingly harsh migration policies aiming to stop those heading to their territories and to return those already living within them.
Despite this situation, and supported by millions some openly choosing to do it , people decide to migrate without authorisation. But also, and more importantly, will show how within these places, people are also performing aberrant movements and micro-political affective resistances that by destabilising such formations are opening the possibility for different and minor desires, hopes, and envisioned futures to emerge.
His doctoral research focuses on the analysis of desire, hope, and the future as theoretical concepts for the study of undocumented migration of people from Mexico and Central America to the United States of America and Mexico. The expression "envelop yourself" is taken as provocation of mode of address, as well as of fold of the thoughts and images that affect us.
Through the bodily exercise of fictional writing comes the invitation to give oneself over to unlikely readers. Receiving a correspondence without knowing its sender; becoming or not its desired recipient; fictioning worlds that are made into folds at every pause of the body in the stations of reading, listening, writing Inspired by Lygia Clark and her works folds?
What limits does fiction need to pierce so we can read it as transgressive? What does this wound, open on the frontier that fiction wants to transpose, force us to think? This presentation strives to think of fiction as an inspirer of a bodily, windy, transgressor movement, which in swirls causes a cyclone.
A noisy, incessant spiral of beginnings. Transposing a limit is not enough, for the transgression that hurts it, pierces it, is exhausted at the exact moment of its transposition. It will be then necessary to recommence.
And again. And one more time. With Foucault , we think that the transgression does not produce oppositions, does not triumph, does not separate. The transgression is no more than a passing gesture, whose open limit we know is closing again. This beginning, incessant and intoxicated with so many swirls, demands perhaps that we take fiction as a playful dimension of thought, one dimension that seeks to undo certain crystallized orders and include some novelties and some strangeness.
His areas of interest and expertise are: Eduardo Silveira is an Actor, biologist and clown. With and by the power of intercessors of the most diverse arts, we design poetic creation workshop with images, photographs, words, sounds, as well as methodological procedures to welcome gestures of dismantling, shuffling writing - understood as a slogan - beyond the territory of interpretation and bringing along the thinking for the outside. It is not about taking it outside simply, but trying to think outside the box by using skills such as feelings, language, limits.
Movement to unmask the assemblage of the traces that make up letters of these territories, in the weaving threads of the artifacts produced in the workshops, shaving the authorship and putting in suspension the written function of the words to 'draw with threads' in poetry, scratching and sewing of photographs, images and sounds, as in the works of Cindy Steiler http: We ask ourselves: We wish to think of a research methodology that does not allow for certainties nor for planning; of an exclusive will to explain and interpret not in order to analyze data, events and knowledge; that exhaust the experience 'in itself' in daily life of even students or researchers to bet on an experiment; that is made by compositions in drift, mutant to each workshop-event, in the encounter between people and objects and sensations; that is moved by poetics of the production of meanings.
For two years we offered workshops inspired by the theory of Gilles Deleuze and Felix Guatarri. These were events that promoted encounters, multiplication of ideas, affections, crossings, production of words and images giving impulse to a powerful action against the cultural homogenization of the subjectivity of the boys.
Mobilizing thoughts, dragging, cracking the concepts and extracting them, we have opened new possibilities, states of variation, flows of thoughts and images. We took chances, facing impossibilities and overflowing them, in search of movement.
Following clues to the production of images and life in this place of seclusion governed by the inflow and outflow of young people were some of the trails covered.
Subjective plots that encompass both the social field and the set of circumstances of life have been noted in boys, and are linked to crime values, marked by tattoos and driven by desires of the capitalist machine: Already the institution stands out: But in the face of all this how did this production take place? What were the imagery and textual materials produced? What he indicates with the concept is something about animals as such. Furthermore, he states that people loving cats and dogs do not have a human relationship with, for instance, kids who have an infantile one with animals.
What is important is to have an animal contact with animals. Deleuze concludes that he is frightened to see those who walk down to the street in talking to their dogs. From this perspective, he criticizes any attempt such as psychoanalysis to transform animal images into the symbols of family members, as in the interpretation of the dream.
A new concept in philosophy necessarily sounds a barbaric word. It is not properly philosophical. There would be no territorialization, and there is no leaving the territory, no deterritorialization, without reterritorialization elsewhere. In animals, these territories are expressed and delimited by continuous emission of signs, responding to signs.
Ela chorou diante dele os sete dias em que celebravam as bodas. Em o Novo Testamento, permanece o mesmo sentido: Dia de trombeta e de alarido contra as cidades fortificadas e contra as torres altas. Disse-me ele: Eis o Cordeiro de Deus, que tira o pecado do mundo!
Que noivo gostaria de receber um a noiva incompleta? Apocalipse 7: Senhor, tu o sabes. Em Apocalipse 7: Servem no Templo v. Sombra ou templo indicam a terra v. O duplo sig n ifica d o das trombetas. Assim diz o Senhor Deus: Diz o Senhor: Daniel 7: Deus nunca ficou sem um remanescente fiel.
Respondeu ele: Eis outras passagens: Romanos 9: Em primeiro lugar, tem os os su c e s so s do anticristo e o engano dos ju d eu s. J e s u s advertiu: Ezequiel Assim como Elias tipifica a Igreja arrebatada, Eliseu tipifica Israel.
Sobe, calvo! Olhei, e vi um cavalo branco. Ao seu cavaleiro foi dado tirar a paz da terra para que os homens se matassem uns aos outros. Olhei, e vi um cavalo preto. Olhei, e vi um cavalo amarelo. O seu cavaleiro chamava-se Morte, e o Inferno o seguia.
Foi-lhes dado poder sobre a quarta parte da terra para matar com a espada, com a fome, com a peste e com as feras da terra Apocalipse 6: E clamavam com grande voz, dizendo: Houve um grande terremoto. Apocalipse 6: O primeiro anjo tocou a sua trombeta, e houve saraiva e. O nome da estrela era Absinto. Apocalipse 9: A selagem de Apocalipse 7: Formava as fronteiras de Israel ao norte.
A arca no Antigo Testamento era o lugar onde Deus vinha encontrar-se com os homens a fim de revelar a sua vontade. E ouvi uma voz do altar responder: Em Hebreus A segunda vinda de Jesus. Esse monte fica ao sul do vale do Megido e a oeste do monte Carmelo. Almeida Atualizada traz: No caso mesmo de Ezequiel 4: Duas passagens do Novo Testamento mostram o contraste entre Cristo e o anticristo: Lucas 1: Adolf Hitler, por sinal, era ariano, e tem sido chamado pelos ocultistas como o Senhor da Grande Guerra.
Contrastes entre as duas bestas: Um judeu? N o manto, sobre a sua coxa tem escrito o nome: R ei dos reis, e Senhor dos senhores Apocalipse No manto, sobre a sua coxa tem escrito o nome: Rei dos reis, e Senhor dos senhores Apocalipse Daniel 2: E tenho as chaves da morte e do inferno.
Apocalipse 1: Romanos E saireis, e saltareis como bezerros libertos da estrebaria. Mas considerai isto: E saireis, e saltareis como bezerros libertos da estrebaria Malaquias 4: Cinco eram insensatas e cinco, prudentes. E fechou-se a porta Mateus M ateus Jesus, ao ressurgir, levou consigo um molho de ressuscitados Mateus Tinham as harpas de Deus Apocalipse Finalmente, a quarta teoria refutada pelo texto de Apocalipse O homem multiplicou-se e encheu a terra.
O homem, literalmente, multiplicou-se e encheu a Terra. Quanto ser a IASD caida, nao duvido, pois a indicadores de sua queda, quanto se-la ecumenica, tambem nao ha duvida.
Sem mais, aguardo vosso pronunciamento! Carlos henrique, o irmao esta equivocado, pois no meu comentario eu nao encontrei defeito nos membros da igreja, pois defeitos todos temos.
Fica com Deus. O autor, de forma simples e direta aborda o assunto com clareza e objetividade. Nota do editor: Nota do Editor: Cleydison, lembra que quem rio sempre das coisas de Deus nos tempos de Cristo foram os fariseus. Nicotra por esse maravilhoso livro.