Anoush Moazzeni

Ce projet de recherche-création explore les trajectoires existentielles à travers le concept de modes d’existence, les passages par lesquelles la vie, la valeur et l’individuation se déploient et se transforment dans le temps. Ces modes ne reposent pas sur des identités fixtes, mais sur des dynamiques relationnelles et des réalités métastables, où l’existence se forme par écarts, seuils et transformations continues. Dans la continuité de mes recherches sur l’ontogenèse de la forme, ce projet élabore une logique processuelle de l’existence, en rupture avec les approches fondées sur des formes fixes ou des vérités déterminées. Inspiré par Whitehead, Simondon, Souriau, Deleuze et Guattari, Lapoujade, Moten, Stengers, Manning et Massumi, il propose une ontologie relationnelle et pluraliste où chaque existence co-émerge avec les conditions sensibles, sociales, technologiques et écologiques qui la constituent. La métaphysique y devient pratique de transformation : une manière d’interroger les conditions de l’être et du devenir, de l’essence et du changement, non comme oppositions mais comme dynamiques de différenciation. Elle s’affirme comme pratique de la vie en création, un art de sentir, de relier et de composer dans les zones d’indétermination du monde. Face aux logiques contemporaines d’extraction, de classification et de capture algorithmique du vivant, la recherche élabore des techniques modales (pratiques de perception, d’attention et de sentir) qui expérimentent de nouveaux rapports au sensible, au social et au technologique, et permettent d’habiter un monde en devenir, irréductible à la catégorisation et à la fixité. Ces techniques agissent comme outils philosophiques, esthétiques et politiques, ouvrant des voies de recomposition du réel, de nos manières d’exister et de créer collectivement. La recherche-création est envisagée non seulement comme méthode, mais comme orientation philosophique. Elle est une manière sensuelle et incarnée de penser en mouvement. L’atlas devient un site de rencontre topologique, où la philosophie se déploie comme pratique esthétique et champ d’expérimentation sensible. Le projet développera la recherche et la création spéculative et conceptuelle, tout en s’impliquant dans le champ pragmatique des esthétiques et des pratiques artistiques, à travers des collaborations, des laboratoires, des expérimentations in situ, et la création d’un manuscrit hybride tissant écriture spéculative, diagrammes, partitions de mouvement, photographies, notes conceptuelles et fragments vécus. Chaque section développera une technique modale comme concept opératoire et expérience vécue, en dialogue avec des vecteurs politiques, écologiques et technologiques. Ce travail vise à délier la philosophie de son abstraction représentative pour la rendre immanente à la création et à l’expérience. Elle devient invention de concepts opérant comme modes de vie, pratique vivante de la transformation, aventurant la pensée vers les bords affectifs du connaissable, là où elle devient sensation, rythme et événement. Ce projet contribue à la renouvellement des fondements de la philosophie, de la métaphysique et de l’esthétique. Il resitue l’esthétique dans les manières d’exister et conçoit la philosophie comme champ expérimental attentif aux devenirs du monde. Atlas de la vie métastable élabore des outils conceptuels et perceptuels pour naviguer la complexité du présent, recomposer les relations et inventer des nouveaux formes collectives de pensée et de vie.

Beginning with a displacement of process and relational philosophy, this paper takes up the question of how expressive life comes to be fixated and organized around the figure of the person tracing the ontogenesis of this metaphysical and historical rigidification into identity, ownership, and self-possession, while following how expression continues to move transversally in fugitive modes of existence. This rigidification takes philosophical form in the organization of experience and affect, later consolidated in transcendental philosophy, where the event of thought is enclosed within the figure that claims to think it. The movement of duration is thereby divided and its heterogeneous continuity represented into discrete states, affect is privatized and relational processes are translated into an interiority. The paper follows how a field of relations articulates itself where experience cannot be said to belong to anyone. Building on Alfred North Whitehead, Gilles Deleuze, Gilbert Simondon, Henri Bergson, and Brian Massumi expression is approached as the eventual articulation of a milieu: a differentiation of relations across bodies and temporalities prior to their capture in identity. Individuation is understood as a modulation of relations across preindividual tensions and transindividual resonances rather than the activity of a pre-existing subject. Transversality here designates this mode of composition where heterogeneous elements enter into attunement while an ecology of expression names the distributed field of modes through which experience takes form. The personal emerges as a stratum that channels expressive movement into regimes of attribution and ownership. What is at issue is a wider ontological rigidity as the reduction of differential movement into fixed form and personal property. This arrangement inherited in personhood as a diagram organizing experience interiority and accountability remains inseparable from the exclusions that determine who may appear as a subject. Black studies and abolitionist thought, particularly Fred Moten’s work, intensify this problem by approaching fugitivity through paraontology as modes of existence that expose the limits of personhood from within as practices that unsettle modes of personal attribution and reopen relational life.

Much contemporary philosophy continues to approach inquiry as a position outside its field, representing what moves rather than moving with the processes that compose experience. When reality is understood processually as continuous variation, relational inherence, and differential becoming, the primary question becomes how do the conditions of relevance and perceptibility emerge before inquiry takes form? This article situates inquiry within a metaphysics of relation, where thought begins inside the curvatures of relevance that prefigure method and orient thought before any standpoint can be claimed. It approaches this genesis through three orienting inflections: horizoning, chiasm, and exceeding. Horizoning proposes the emergent bends through which experience comes into perceptibility while carrying the historical and political inheritances that pattern what can appear, who can appear, and how visibility is distributed. Chiasm designates the crossings where these curvatures meet and generate the tensions and differences that give experience depth, while exceeding marks the surplus through which events overflow their determinations. Inquiry is proposed as a participatory and immanent practice attuned to these inflections, in which ontology and epistemology are inseparable and mutually engendered within the same rhythmic field.

Technosociety’s malaise is often diagnosed as technological excess. This article reframes the malaise as poverty of passage: an ontological and logical problem of misrelation, the premature closure of the potential for difference, manifesting in the thinning of relational intervals where novelty and value ordinarily take form. This condition is keyed to alienated reason: a calculative, extractive, dispossessive logic that organizes contemporary technical assemblages, yielding an alienated technicity in which technology circulates as closed functions rather than participate in processes of becoming. The article builds on the work of Whitehead, Simondon, and Deleuze & Guattari to offer a process-philosophical account of reason as an art of passage (which is characterized as nomadic reason) conceptualized as an improvisatory orientation within metastable fields. It connects the concepts of abduction along with real abstraction to transduction and transindividuation, shifting the focus from positional states to transitional states, and from objects toward modes of existence. This gesture introduces an ethico-aesthetic approach that preserves the abductive spaces necessary for emergence, while simultaneously enabling collective processes of individuation to resist to predeterminated, calculative conclusions. It introduces criteria for diagnosing misrelation and demonstrates how values emerge as lures instead of settling into fixed metrics. The text elaborates minor techniques of passage, such as détournement and rupture, as they intervene in dominant technical assemblages to restore relational potential between social and informational ecologies. In this frame, philosophy becomes an existential navigation of fields: the composition of operators of passage that keeps relation alive across human, technical, and environmental milieus and orient collective becoming within the saturated yet impoverished environments of technosociety.

This paper moves with the radiations of critique as they traverse the relational field of bodies and milieus: the social, artistic, linguistic, and affective textures within which thought, movement, and sensation perpetually recompose one another. This body-milieu names the site where interior and exterior, subject and world, continually inflect each other. Politics as Fred Moten writes is not the object of critique, but its radiation: the exposure that moves through the textures of relation itself. The body-as-milieu is the time-space of that exposure when critique vibrates with difference and is sensed as modulation rather than discourse. Félix Guattari speaks of fascism as beginning not with ideology, but in the micro-perceptions of desire, the minute hungers for coherence through which experience is organized. Antifascism consequently must begin at the same molecular scale opening variation from within the closure that fix vibrations of sensation and becoming. Art approached here as a think-with, becomes such a molecular practice and a mode of thinking-in-sensation that might intervene in the psychic architectures of self-possession and subjectivity. Through butoh dance these architectures become palpable. The dance becomes a point of exposure for the suble tensions and potential of the body-as-milieu, where the solidity of the self and identity begins to tremble and yield to movement without fixity and to variations of modes of existence. This molecular critique extends beyond the art: in affinity with David Lapoujade’s account of lesser existences, it attends to the microtransformations of the body-milieu, movements below the threshold of difference and enunciation. These variations form an ecology of unfinishable becomings, a field of formations still-forming and unforming where politics endures as the living rhythm of variation itself.