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    Already have an account? Log in. APA Chenhall, R. Medical Anthropology Quarterly, 32 2 , EndNote Export to EndNote. Our policy towards the use of cookies All DeepDyve websites use cookies to improve your online experience. Leslie Dema probes and clarifies Deleuze and Guattari's complex concepts of "inorganic life" and the "vitality" of "machinic assemblage. The machinic non-organic, or more-than-organic assemblage of inorganic life generates more vitality more creatively than organic life which is restricted to organismic self-replication or parthenogenesis as in unicellular protista and intra-species sexual reproduction complex plants and animals.

    Inorganic life generates life's aliveness and diversity through symbiotic couplings between unlike things that produce some thing other than themselves—such as the wasp-orchid assemblage or the animal-virus-human assemblage: transversal communications which biology views as tangential to evolution.

    Assemblages of Health, Deleuze's Empiricism and the Ethology of Life - Dimensions

    The concept of inorganic life lends itself to charges of "naive vitalism" or "empty emergentist theory of life" posed respectively by Slavoj Zizek and Alain Badiou. Dema defends Deleuze and Guattari, arguing that they "use vitalism strategically" by creating a new paradigm of life that breaks with the biological definition and by opening an ontological space where new theories can gain independence from the pre-existing biological framework.

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    The stress that inorganic life places on the vitality of creative assemblage is consistent with ecology's first principle of the generative interconnectivity. It is critical that inorganic life appropriate life from biology so that we can see how everything is inorganically alive. How to help life assemble healthy symbioses to promote the vitality of all its connections becomes the foremost question for a clinical ecology.

    In "Molar, Moral, Molecular: Genealogy to Geology," Andrew Lopez outlines how philosophy evolves from Nietzsche's anti-genealogical transvaluation of life to Deleuze and Guattari's geophilosophy, and beyond. Nietzsche may be regarded as the founder of geophilosophy but, instead of excavating the axiological or philological descent of Nietzschean concepts, Lopez joins Deleuze and Guattari on the frontier of transversality between philosophy and earth-science.

    Looking to the horizon of Nietzsche's thinking, he draws conceptual lines of flight that are being initiated by geophilosophy's virtual collaborators. He experiments with his own discipline of library science to chart a becoming-geophilosophy of genealogy. To Nietzsche's anti-genealogy and stress on the molecular contingencies of becoming which undermine the mortifying, molar institutions of morality, Lopez links Deleuze and Guattari's pro-creative "geology of morals" and stress on a micropolitics of stratification.

    With bibliographic links to ground-breaking geology, atomic physics, evolutionary theory, and architecture, as well as ecology, Lopez presents geophilosophy's plane of composition in the making. More than just archiving the lexical transversality of A Thousand Plateaus, Lopez turns Derrida's elaborate footnoting technique into a rhizome of intertexual connectivity, thereby adding another topographical dimension to geophilosophy's unfolding.

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    For, as Deleuze and Guattari insist, their rhizome is not a metaphor but a virtual ecology of mind, a real becoming-rhizome of philosophy. Having entertained this creative thought-network and becoming mindfully lost, we are well-disposed to read along these lines again, as does the author of " Rhizome, Revisited" when he enters Freud's Interpretation of Dreams.


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    Though Freud's book goes further than any other in its attempt to order for interpretation the wild subterranean life of unconscious desire or at least the manifest text of the dream , and though it is the book with which Freud lays the groundwork for establishing psychoanalysis as Royal Science, our author unearths its germinal and unfathomably entangled subtext. Our author is none other than "Deleuze and Guattari": the writer-reader for whom the rhizome has supplanted that "tree in our heads" which Aristotle seeded and which arborists of Western ontological taxonomy have cultivated ever since.

    Freud, as our author astutely notes, was, himself, less the arborist he presents in theory than the edible-fungi collector he was in real life. So, when "Deleuze and Guattari" entertain an "interpretive walk" through Freud's ground-breaking book keeping in mind those walks which Freud organized for his children in the woods around his family vacation home , they get caught in the rhizomic undergrowth that composes and decomposes the book's lexical and analytical organization.

    Where interpretation was, there is a rhizome of half-pursued, breaking-off and re-connecting, inextricably entangled and ever-sprouting lines of thought that weave their way through, around, across, and between the roots and branches of reason's taxonomic tree.

    Though Freud sets sights on the fruit of interpretation as the ultimate object of analysis just as he lops off the head of his favorite toadstool for savoring without further consideration of its complex understory , "Deleuze and Guattari" continue to stumble upon the textual mycelium of Freud's unconscious desire. The confusion of pathways proliferate an outgrowth of inconclusive ideas, which is where "interpretation" leads in The Interpretation of Dreams. Topographies, according to George, foregrounds both the place-making that is native to the traveler and the philosophy-making that is immanent to place.

    For Sallis, philosophy no more emerges from nowhere ex nihilo than it rises from a Heaven of Universal Forms. In one episode, Sallis journeys to Greece to lecture on Plato and Greek philosophy but, as George notes, Sallis's really creative thinking occurs during unplanned excursions on islands unknown for any contribution to the classical tradition. The geographic and meteorological contingencies that become Delos, for example, inspire Sallis to inquire beyond Plato.

    Instead of rehearsing the ancients, his thought follows a line of flight that, while expressing some vital consistency with Greek philosophy, breaks new phenomenological ground. In "Accepting Invitations: Desire Lines as Earthly Offerings," Tiessen advises that we reconnect with the paved-over trails and blockaded meanderings of our nomadic urban past, and that we think along the lines of natural history, whose tree rings, geological folds, and rhizome networks map the future of our ecological becoming.

    He urges us to re-imagine the palimpsest of earthy pathways that lie buried beneath our sky-oriented megalopolis as belonging to not a remote, superceded layer of primitive life but to desire's ongoing experiment in territorializing space. For Tiessen, as for Deleuze and Guattari, desire strays across not only laws of incest and conjugality but also metropolitan zoning codes and traffic barriers.

    Echoing geohistorians like Manuel De Landa, who construct non-linear social history that intertwines with natural history, Tiessen urges urban historians and sociologists to attend more seriously to the desire lines of geology and subterranean culture, or the real ground on which cities have been built.

    Cities should be regarded not as cultural inventions that transcend their geological and geographical locations but as graphic designs of geomorphological desire, as territorial assemblages that conjoin nature and culture in experiments of earthly cohabitation. The urban grid no more than urban sprawl represents a desirable way to live with maximal machinic vitality i.