By Elizabeth Grosz
In changing into Undone, Elizabeth Grosz addresses 3 similar concepts—life, politics, and art—by exploring the consequences of Charles Darwin’s account of the evolution of species. difficult characterizations of Darwin’s paintings as a kind of genetic determinism, Grosz indicates that his writing finds an insistence at the distinction among average choice and sexual choice, the foundations that control survival and recognition, respectively. Sexual choice complicates traditional choice by means of introducing aesthetic elements and the expression of person will, wish, or excitement. Grosz explores how Darwin’s conception of sexual choice transforms philosophy, our figuring out of humanity in its female and male types, our rules of political family members, and our techniques of paintings. Connecting the naturalist’s paintings to the writings of Bergson, Deleuze, and Irigaray, she outlines a postmodern Darwinism that knows all of lifestyles as types of competing and coordinating modes of openness. even supposing feminists were suspicious of the innovations of nature and biology vital to Darwin’s paintings, Grosz proposes that his writings are a wealthy source for constructing a extra politicized, radical, and far-reaching feminist figuring out of topic, nature, biology, time, and becoming.
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Extra resources for Becoming Undone: Darwinian Reflections on Life, Politics, and Art
It is Bergson’s and Deleuze’s understanding of this concept that I address here. Deleuze and Di√erence Unlike many of his contemporaries, for whom ethical and political questions govern epistemology and ontology (for example, Emmanuel Levinas, Jacques Derrida, and Jean-François Lyotard), Deleuze is concerned primarily, though not solely, with the creation of a concept of being, the real, or ontology that serves as a ground for reconceiving ethics and politics, and for generating new kinds of knowledges and new forms of epistemology.
Rather, his claim is that our mental and intellectual habits, particularly those regulating scientiﬁc intelligence, tend to the reduction of movement and change to identity and stasis. Our mental habits are unable to see in materiality the same potential for dynamism and unpredictability that they are likewise unable to discern in life! Life comes to elaborate a di√erence in kind from matter only through matter’s ability to provoke and support life, to lean life in the direction of matter’s laws and forces.
There are only a few texts Deleuze authored or co-authored that do not contain at least one reference to Bergson and in some way testify to his continuing fascination with Bergsonian concepts, and most particularly, with the concept of concepts, the concept that makes clear the conceptual slipperiness of all concepts, duration. ≥ Bergson’s work functions as a haunting melody of life’s entwinement with matter, which underlies Deleuze’s search for a new ontology, a new way to understand the real as dynamical open-endedness.