By Peter Lenco
The important argument of this publication is that the univocal ontology and corresponding immanent metaphysics of the French thinker Gilles Deleuze (1925-1995) provides a theoretical viewpoint in a position to accounting for the complicated nature of global politics.
Drawing on a large choice of Deleuze’s writings, it develops an intensive research of his ontology and metaphysics as they pertain to middle questions of worldwide politics akin to energy, identification, hierarchy, area, time, territory and the state.
The booklet explores the dynamics of up to date global politics and matters by means of targeting the ‘anti’ or ‘alter-globalization move’ (AGM). It analyses a number of ways to social and political thought which deal explicitly with the AGM together with worldwide governance conception, diplomacy, social circulation idea, Marxism, and post-Marxism. those are contrasted with a bigger Deleuzian idea which might be of use while addressing the diffuse, and infrequently paradoxical features of global politics.
Deleuze’s paintings poses a big problem to conventional knowing of worldwide politics and this e-book should be of substantial curiosity to these with an curiosity in social and political idea, severe diplomacy and globalization studies.
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Additional resources for Deleuze and World Politics: Alter-Globalizations and Nomad Science
This is particu larly significant since from the perspective of globalization theory the reduced power of states means that a struggle from below may be more effective than seizing institutional power (Burbach 2001: 79). When we look at groups which tend towards the alter- side of the AGM, this becomes even more pronounced. 9 Indeed one of the developments of the last couple of decades in both theoretical and practical terms is the entire problematization of power. For many, power is no longer seen as the goal but rather the problem in the first place, leading some theorists to make the distinction between ‘power to’ and ‘power over’.
In other words social movement theory has difficulty accounting for action without collectivity and subjectivity without identity. In more general terms, a pertinent question is, how can one theorize about identity if identity itself is being eroded? If contemporary society in much of the world (especially the industrialized or ‘cosmopolitan world’) is one of shifting, temporary, serial identities seemingly incapable of all but the shortest term com mitment as many sociologists would suggest,17 there can be little analytic value in any even fleeting collective identity based on a common belief or membership in some group.
Such a view highlights the need for theories that can deal with the fluid nature of the AGM, and yet there remains little in the way of serious innovation, resulting in essentially the re-emphasizing of old categories, often in ever more baroque and elaborate forms. McDonald draws attention to the lack of a grammar of social action and conflicts, asserting that social movement theory is, rather, stuck with the ‘instrumental mobilization of collective identity’ (2002: 124). In other words social movement theory has difficulty accounting for action without collectivity and subjectivity without identity.