CfP: Daughters of Chaos: Practice, Discipline, A Life

8th international Deleuze Studies conference, Sweden. 29th of June – 1st of July 2015

‘Daughters of chaos’ describes the filial role with which Gilles Deleuze and his collaborator Félix Guattari have anointed the disciplines of philosophy, science and art, suggesting that disciplinary formations and their respective practices enable us to make sense of the diverse cultural and natural phenomena of local environments in relation to collective global concerns. “In short,” Deleuze and Guattari explain “chaos has three daughters, depending on the plane that cuts through it: these are the chaoids – art, science, and philosophy – as forms of thought or creation.” The disciplines of philosophy, science and art are said to be the disciplines that enable the capture of what Deleuze and Guattari, in reference to the ancient Greek notion, call chaos. The daughters support the emergence of order out of a fundamental chaos; they are like guides who assist us to make sense of things and to act together to manifest new subjectivities, social relations and environments. The three disciplines specifically cited by Deleuze and Guattari do not exhaust the broad range of territories of knowledge that the legacy of Deleuze, and also Guattari, has infiltrated. Rather than emphasizing just three disciplines we assume instead a multi-disciplinary matrix with many distinct but also many overlapping concerns. Daughters of Chaos, the 8th International Deleuze Studies conference, proposes to create a space of encounter between diverse disciplines by placing an emphasis on those habits, refrains and practices by which disciplines achieve their consistency, in turn enabling the sustainable work of composing new worlds to be undertaken.

The proposed subtitle of the conference is: practice, discipline, a life, by which we hope to draw attention to a contemporary ‘ecology’ of research practices all with their distinct requirements and obligations and environmental concerns. We also suggest that a practice is composed of habits and assumptions that are built up in relation to a specific research environment, in relation to both natural and cultural constraints and forces. That is to say, when addressing the ‘environment’ this pertains not only to natural settings or our constructed urban, rural, or other environments of human and non-human inhabitation, but also to social and work-based environments, and how these impact on mental or subjective health. We understand that ‘practice’ suggests an activity that is necessarily repeated so that experience and expertise can be achieved, but many implicit assumptions are also maintained where practices become overly habitual and resistant to critique or else curtailed by their local environments. Practices, once established and broadly recognized, inform a specific discipline into which researchers are effectively initiated and in which they are required to position themselves and their research work in order to argue for their specific contribution. Discipline also suggests the way in which researchers are ‘disciplined’ or encouraged to behave in one way rather than another, to direct their research questions here rather than there, and are rewarded accordingly, for instance, with grants and research positions. A life is the most elusive of the concepts we draw upon in our subtitle, but also the place where it turns out that everything is at stake. What constitutes a life; how it comes to be biopolitically measured at the scale of populations; how life is constrained and/or activated, also ‘disciplined’; the ways in which life is becoming increasingly captured by forms of intellectual property ownership; and crucially, how diverse instantiations of life are played out in different environmental contexts, these are questions that touch upon all the disciplines, especially in terms of ethico-aesthetic approaches to research.

With this event, composed of conference and camp, we propose to take the challenge of ‘transdisciplinarity’ seriously, both in its relation to practices and in its promise to transform disciplines prepared to encounter one another.
we invite individual proposals for papers, panel proposals, as well as alternative approaches to presentation formats, such as dialogues, discussions, performative pieces and participatory actions.

Abstracts should be 300-500 words. Biographical statements and affiliations should be approximately 100 words.

Further preliminary information contact helene.frichot[AT]

Political Aesthetics of Design. Workshop: 25. – 26.04.2014, Zürcher Hochschule der Künste

[scroll down for German]

With the currently much-discussed issues of political difference and the dissolution of the aesthetic, the field of political aesthetics has reopened. Having focused in the last years intensely on images and media the discourse shifts more and more to the fabrication of things (as matters of concern) in the context of design practice. These are by no means objects in the classical sense, but products that emerge from heterogeneous connections. Deleuze and Guattari conceive design – as well as marketing and advertising – as a “discipline of communication”, which develops products pseudo-conceptually and presents them as quasi-events: the simulacrum of a noodle pack trading as “true concept” – and the product providers as “the real concept-artists”.

It is assumed that in the context of communication relationships between concepts and events cannot be considered adequate. Their alliance is, according to Deleuze and Guattari, a genuinely philosophical one. It follows that a philosophical understanding of design aims at its immanent that is to say social (“micro-political”) conditions, which are implied in the design practice and possibly modeled as a rhizomatic structure. In most cases they are adjusted to the requirements of the logic of communication or made invisible by shiny surfaces of products.

In the workshop “Political Aesthetics of Design” the dark side of design is therefore the central topic to be discussed. The question is how informal processes occur in the area of design that allow for new associations or networks between seemingly different and separate (disciplinary) fields undermining the traditional dichotomies (nature-culture, culture-technique, form and content). Neither being craft, art nor science, design has its own intrinsic logic, which – historically – is due to the mechanization of production methods of consumer goods and services, which is being connected with an emerging ware or productaesthetics and with a more general concept of knowledge culture.

Assuming that philosophical activity is resulting from a confrontation with the non- philosophy, design could be interpreted as a (non-philosophical) universe of discourse/practice that subjects (philosophical) theory to a process of change. With Deleuze we could say that design has to be designed as a problematic idea that acts as a condition of the given – in thought, experience and action. In other words, design determines (social) situations, and this power of determination can be understood only if it is taken (by philosophical means) as an idea or heterogeneous chaining. This idea has to be fleshed out in detail by presenting and reflecting its spatial and temporal aspects, but also the specific potential (potentia agendi) of physical and technical things that play a role in the design network.

Mit den aktuell viel diskutierten Themen der politischen Differenz und derEntgrenzung des Ästhetischen hat sich das Feld der politischen Ästhetik neu geöffnet. Nachdem Jahre lang intensiv auf Bilder und Medien fokussiert wurde, rückt in letzter Zeit im Kontext der Designpraxis die Fabrikation der Dinge (im Sinne von Sachen, die uns angehen) mehr und mehr in den Mittelpunkt der Aufmerksamkeit. Bei ihnen handelt es sich nicht um Objekte im klassischen Sinne, sondern um Produkte, die aus heterogenen Verbindungen hervorgehen. Deleuze und Guattari begreifen das Design – wie auch das Marketing und die Werbung – als eine „Fachrichtung der Kommunikation“, die auf eigenwillige Weise Produkte begrifflich gestaltet und als Ereignisse präsentiert: das Simulakrum einer Nudelpackung firmiert als „wahrer Begriff“ – und der Produktanbieter als eigentlicher Begriffskünstler.

Dabei ist vorausgesetzt, dass im Rahmen der Kommunikation die Verhältnisse zwischen Begriffen und Ereignissen nicht adäquat gedacht werden können. Ihre Verbindung ist laut Deleuze und Guattari eine genuin philosophische. Damit ist zugleich gesagt, dass ein philosophisches Verständnis des Designs auf seineimmanente, möglicherweise rhizomatisch modellierbare Konstruktion abzielt, d.h. auf gesellschaftliche („mikropolitische“) Verhältnisse, die in der Designpraxis impliziert sind, zumeist aber kommunikationslogisch verstellt oder von den glänzenden Produktoberflächen unsichtbar gemacht werden.

Im Workshop „Politische Ästhetik des Designs “ wird deshalb die dunkle Seite im Design zur Diskussion gestellt. Es geht um die Frage, inwiefern im Design informelle Prozesse ablaufen, die zwischen verschiedenen und scheinbar getrennten (disziplinären) Bereichen neuartige Assoziationen oder Netzwerke bilden, die die traditionellen Dichotomien (Natur-Kultur, Kultur-Technik, Form-Inhalt) außer Kraft setzen. Weder Handwerk, Kunst oder Wissenschaft, besitzt das Design eine eigene Logik, die sich – historisch betrachtet – aus der Technisierungder Produktionsweisen von Gebrauchsgütern und Dienstleistungen ergibt, die mit einer neu entstehenden Warenästhetik und mit einem allgemeiner gefassten Begriff der Wissenskultur verbunden wird.

Sofern die philosophische Tätigkeit aus einer Konfrontation mit der Nicht-Philosophie resultiert, wäre das Design als ein (nicht-philosophischer) Gegenstand des Denkens aufzufassen, der die (philosophische) Theoriebildung einem Prozess der Veränderung unterwirft. Mit Deleuze müsste man dann vielleicht sagen, dass es als eine problematische Idee zu konzipieren ist, die als Bedingung des Gegebenen (im Denken, Erfahren und Handeln) fungiert. Anders gesagt, determiniert das Design (gesellschaftliche) Situationen – und diese Leistung der Determination lässt sich nur begreifen, wenn es als Idee oder heterogene Verkettung (mit philosophischen Mitteln) in den Blick gebracht wird. Diese Idee wäre im Einzelnen zu konkretisieren, indem ihre spezifischen räumlichen und zeitlichen Aspekte, aber auch die eigentümliche Handlungsmacht der materiellen und technischen Dinge, die in den Design-Netzwerken eine Rolle spielen, dargestellt und begrifflich reflektiert werden.

Konzeption: Prof. Dr. Marc Rölli

Öffentliches Programm

Institut für Designforschung, Zürcher Hochschule der Künste, Hafnerstr. 39, 8031 Zürich (Eintritt ist frei)

Freitag, 25.04.14

13:00 – 14:00 Marc Rölli (Design Research Institute, University of Fine Arts, Zurich)
„Introduction – Political Aesthetics from a Deleuzian point of view“

14:00 – 15:00 Manola Antonioli (Ecole Nationale Supérieure d’Art de Dijon, Ecole Nationale Supérieure d’Architecture de Versailles)
„Design and Ecosophy”

15:00 – 16:00 Betti Marenko (Product Design, Central St. Martins, University of the Arts, London)
„Deleuzian Design? The adventure of of capturing material stories from the future“

16:00 – 17:00 Sjoerd van Tuinen (Faculteit der Wijsbegeerte, Erasmus Universiteit Rotterdam)
„The Cosmic Artisan“

17:00 – 18:00 Zafer Aracagök (Department of Visual Communication Design, Istanbul Bilgi University)
„Aesthetics of the -Dividual”

Deleuze and the Passions

Annual National Deleuze Scholarship Conference #3
Erasmus University Rotterdam, 16 May 2014

Keynote speaker: Jason Read

In recent years the humanities, neuroscience and the social sciences have witnessed an ‘affective turn’, especially in discourses around post-Fordist labour, the economic and ecological crisis, populism and political sentiments, cultural identity, mental health, citizenship, agency and political struggle, contemporary artistic practice, and new configurations of bodies and technologies. While no one quite agrees what affect is, this new awareness of affect would be unthinkable without the pioneering work of Gilles Deleuze, who defined affects as pre- and transindividual becomings,
i.e. processes or passages that augment or diminish our capacity to act and engage with others and that are therefore primordial to, albeit inseparable from, sensations, emotions, feelings, tastes, perceptions, meanings and all other, ‘higher’ forms of cognition. Working along the naturalist axis of Lucretius-Spinoza-Nietzsche, Deleuze famously replaced judgment with affect as the very material movement of thought. Besides entirely active affects, the highest practice of thought, there is no thought without passive affects or passions. According to his magnum opus Difference and Repetition, thought finds its own necessity in ‘isolated and passionate cries’ that deny what everybody knows and what nobody can deny : ‘every true thought is an aggression’. More concretely speaking, whether we are dealing with emotions in psychology and sociology, sensation in art, passion in theology, or the struggle with opinion in philosophy, the aim of thought is always to denounce the sad passions, their causes, and those who derive their power from them. Sad passions are affects that join desire to the illusions of consciousness and separate us from our power to act. While joyful passions increase our power, sad passions enslave us. The essential problem of politics, according to Deleuze, is the ‘tyrants’ and ‘priests’ who inspire sad passions in us. His work can thus be read as a critical and clinical encyclopedia of the sad passions that constitute the affective infrastructure of contemporary capitalism: illness, shame, spitefulness, guilt, bad conscience, stupidity, neurosis, mistrust, weariness, fatigue, fatalism, cynicism, ignorance, hope, anguish, disgust, contempt, cowardice,
hatred, laziness, avidity, regret, despair, mockery, malversation, and self-abasement.

We invite papers of 20 minutes that deal with the question of the passions in the work of Deleuze. Please send a 300 words abstract with your name, keywords, contact information and a short biography to Monique Goense,, before 15 March 2014.

This one-day symposium will consist of three panels each of which features three speakers, one keynote address, a catered lunch and a concluding reception.

Scientific committee: Rosi Braidotti, Rick Dolphijn, Andrej Radman, Sjoerd van Tuinen

This symposium is organized by Sjoerd van Tuinen ( and the Centre for Art and Philosophy (CAP, with the financial support of the Netherlands Scientific Research Organisation (NWO) and the
Trust Fund foundation.

CfP: 2nd Annual Deleuze Studies Conference in Asia, 2014 Osaka

Deadline: 1 February, 2014

  • The Second International Deleuze Studies in Asia Conference will be held at Toyonaka campus of Osaka University. The conference dates are Jun 6-8 2014.
  • The Second International Deleuze Camp in Asia (summer school) will also be hosted by Osaka University, May 31 to June 3, 2014.

Both programs will be conducted in English.

In Japan, Deleuze and Guattari’s work has been influential since the 1970s when their work first began to be translated. It experienced a big boom in 1980s and has grown in importance ever since. now, in this century, their work is discussed in a wide variety of fields, such as cultural studies, literary studies, politics, culture, art, architecture and environment.

The Deleuze Studies in Asia conference is organized with the aim of providing a platform for all researchers with an interest in Deleuze and Guattari’s work, especially in Asia (Japan, Korea, Taiwan, China and Southeast Asia) regardless of fields and intensions. Participation by researchers from Europe, America and Latin America is welcome, indeed it is hoped that this conference will generate many new “rhizomatic” connections across the many islands of thoughts we all derive from.

The main theme of the conference is “Island”. Island is a big issue not only in terms of Japan as an island country, but also for Deleuze studies, further, with reference to the subject of “individual”.

Click here for more information.


7th International Deleuze Studies Conference: Models, Machines and Memories

Istanbul, July, 14-16th 2014 at the Department of Interior Design, Istanbul Technical University, Istanbul, Turkey

Deadline: 20 January, 2014

Models, Machines and Memories: 7th International Deleuze Studies Conference in Istanbul 2014 explores the themes related to the works of Deleuze and Deleuze and Guattari, and brings together scholars from a wide variety of disciplines and geographies. Exploring the relationship between the philosophy, space, architecture, arts, socio-political studies and sciences, through enriched views of trans-disciplinary perspectives, Models, Machines and Memories offers an open invitation to all scholars with an interest in the work of Deleuze and Guattari.

2014 Deleuze Studies Conference is hosted by ITU-Istanbul Technical University. It will be held in the beautiful Taşkışla Building of ITU-School of Architecture. One of the great cities of the world, Istanbul is a unique, historically rich and multi-layered city. Its extraordinary urban life, will provide the perfect milieu for the Deleuze Conference and the Deleuze Camp.

Click here for more information.