Dave Cole

The actions of affect are prominent in the philosophy of Gilles Deleuze and can be broken down for the purposes of education into two roles. The first alludes to the history of philosophy and the ways in which affect has been used by Spinoza (Deleuze, 1992) Nietzsche (Deleuze, 1983) or Bergson (Deleuze, 1991). In this role, Deleuze reinvigorates and challenges definitions of affect that would place them into systems of understanding that could take paths to metaphysics or to becoming paradigms for capture in any further theorisation of affect. For example, scholars might attest to the use of affect as defined by Spinoza in the Ethics. Deleuze (1983, 1991, 1992) attends to the ways in which scholarly understanding of affect has been broached in order to free the idea up for empirical studies and also to show that the power of didactic language may be subsumed and subverted. The second role of affect in the work of Deleuze comes about in his first two co-authored books that he produced with Félix Guattari (Deleuze & Guattari, 1984, 1988). These publications have a distinct purpose from the scholarly work, which this article shall examine in terms of educational activism, group identities and the sociology of education. This level imbues the use of language in pedagogic acts with an intense affective resonance and the multiple traces of becoming that might be present in any teaching and learning context

Intentionality is a property of an important class of things: things that represent, or are about something. Thus a belief or sentence or story is about something, a painting or photo is of something, a sign is a sign of something, and a desire is a desire for something. These disparate things all display intentionality. They have content; they represent some state of affairs beyond themselves. The represented state of affairs need not be actual, and is not in the cases of false belief, unfulfilled desire, or Salvadore Dali painting

This paper critically examines the materialism that Gilles Deleuze espouses in his oeuvre to the benefit of educational theory. In Difference and Repetition, he presented transcendental empiricism by underwriting Kant with realism (Deleuze, 1994). Later, in Capitalism & Schizophrenia I & II that were co-written with Félix Guattari (1984, 1988) and that they named Anti-Oedipus and A Thousand Plateaus, Deleuze's philosophical approach is realigned into what I term here as transcendental materialism, and latterly as immanent materialism; that I claim effectively eliminate phenomenology as perceptual input. This essay takes this transformation seriously as a way of understanding educational data, research and practices. The proposition that is central to this paper is that transcendental and immanent materialism give us a means of dealing with educational phenomena without the interference of perception or a stable category of experience, by connecting data with theory and circumventing subjectification. It is argued that this proposition has important consequences for educational research, and the construction of educational arguments that will be illustrated in this essay. Deleuze's debt to French Marxism and in particular to the work of Louis Althusser are also recognised through this writing.

This paper articulates a feminist poststructural philosophy of education by combining the work of Luce Irigaray and Michel Foucault. This acts as an underpinning for a philosophy of desire (McWilliam, 1999) in education, or as a minor philosophy of education where multiple movements of bodies are enacted through theoretical methodologies and research. These methods include qualitative analysis and critical discourse analysis; where the conjunction Irigaray-Foucault is a paradigm for dealing with educational phenomena. It is also a rigorous materialism (Braidotti, 2005) that opens up the way in which we think about philosophical bodies in education with language. This simultaneously creates gaps in our thinking about the problems associated with philosophical bodies in education, where the imagination may intercede and Eros can do his work, ‘For if Eros possessed all that he desires, he would desire no more’ (Irigaray, 1993, p. 22)

In the South Korean film, The Parasite, the underling family, in an act of desperation, uses deceptive means to infiltrate the rich family. The term parasite refers nominally to the underling family, and their efforts to befriend and inhabit the class territory and social hierarchy of the rich family. How can this be of use for education? To answer this, we ask: what can we learn from Parasite to inform contemporary philosophy of education? Primarily, this experimental piece written from different philosophical viewpoints, suggests that the images, narrative, and social context of the film cannot be read stereotypically. Using a blend of Deleuze and Stiegler ‘cinema-theory’, we present a heuristic perspective on the Parasite from three viewpoints: (1) South Korean society, and how a pedagogy of the parasite helps to understand the dynamics of contemporary philosophy of education in a global context. South Korea is uniquely placed at the cusp and threshold of deterritorializing Western capitalism, given its position next to the only in-tact communist state system; (2) The film shows how theorizing an exceptional notion of time contributes to the overall pedagogy of the parasite. Here, being a parasite is about waiting to attach oneself to a host, yet this waiting is an anxious, perceptive, adherent time, a reciprocal time, and one internally interconnected to that of the host; (3) The ethics of the parasite. The parasite chooses a host from a certain viewpoint before attaching itself and trying to be absorbed into the host. The pedagogy of the parasite suggests a unique ethical treatment of these assimilative processes and allows us to consider cinema as a parasitic means to shake the passive audience out of its stupor when bearing witness to the violence in the film and its own collusion in the trauma and reality of contemporary capitalism.

The final lines of Deleuze and Guattari’s What is Philosophy? call for a non-philosophy to balance and act as a counterweight to the task of philosophy that had been described by them in terms of concept creation. In a footnote, Deleuze and Guattari mention François Laruelle’s project of non-philosophy, but dispute its efficacy in terms of the designated relationship between non-philosophy and science, as had been realised by Laruelle at the time. However, the mature non-philosophy of Laruelle could indicate a resolution to the problematic relationship between science and educational philosophy that we have inherited due to the poststructural theories of Foucault, Derrida and Deleuze. Non-philosophy suggests a framework for thought that includes science in a non-positivist style and provides the means to view education as a performative practice. This article explores the non-philosophy of Laruelle in education as a means to view education under the conditions of strict immanence and in line with an anti-phenomenological metaphysics of non-representation. Laruelle is perhaps one of the most important critics of Deleuze in France, and as such, his insights into the Deleuzian oeuvre reveal a way forward for education as a practice that analyses science, philosophy and politics through non-philosophy.

Using Deleuzian theory for educational research and practice has become an increasingly popular activity. However, there are many theoretical complexities to the straightforward application of Deleuze to the educational context. For example, the ‘new materialism’ that Deleuze refers to in the 1960s takes its inspiration from Spinoza, and is an emancipatory project. Contrariwise, the ‘new materialism’ of the present moment is frequently applied to educational research and practice specifically as a way out of anthropocentric limits and enclosure. This paper explores the combined forces of humanism and naturalism which are at work in Deleuze’s ‘new materialism’, as type of ‘more-than-human’ emancipation method derived from Bergson and Nietzsche; it is a mode of overcoming human limits, which fully takes into account the connections to and with the non-human world and the ecological consequences of human action. This paper will draw out the specific consequences for educational research and practice in schools of the ‘vitalist-nihilism’ we may derive from Bergson and Nietzsche to analyse matter flows as they enter, mingle with, and exit schools.

The Deleuze/Guattari text Anti-Oedipus burst onto the intellectual scene in 1972 as a radical new means to reconceptualise capitalism and its effects. At the heart of Anti-Oedipus and its analysis of capitalism is the concept of deterritorialization, and how it evacuates identities, culture, values, and, indeed, coherent thought itself, and it makes them susceptible to the equations and dynamics of capital flows. Anti-Oedipus presents the mechanisms with respect to how deterritorialization interacts with and to an extent liberates desire as ‘desiring-machines’. This philosophy of education paper applies the workings of deterritorialization and desire from Anti-Oedipus to the dynamics of contemporary climate change education and the Anthropocene. As such, it posits this dynamic as being critical to present day approaches to the philosophy of education that wish to engage with capitalism and its effects, and at the same time positively enter the climate change debate. This paper suggests that understanding the matrix of deterritorialization, desire, climate change and learning, is perhaps the most important work that can be performed in the philosophy of education today and with respect to the future.

What is nowhere? Is it a non-place that has been created by the disappearance of distinct identities in the spread of standardised, global capitalism? Or has it come about as a result of colonialisation and the separation of indigenous cultures from their lands, and their replacement with vacuous, colonised, globalised non-places? This article suggests that ‘nowhere’, which was satirically entitled, ‘Erewhon’ by Samuel Butler due to the inverted action of machines, is still being created today, but by the combined forces of financial capitalism, digital colonialisation and the present-day global curriculum, and its concomitant teaching and learning methods. Even though the present day curriculum refers to place, for example, in geographical studies, this referencing in no way establishes a connection with or to this place for the cohort. Rather, the present day curriculum precisely and systematically evacuates any possibility of connective-affective-synthesis (i.e. a cur...

The global pandemic has pushed many of us to online streaming services. A particular genre in these services is the ‘end of the world’ science fiction film, in and through which the speculated results of processes such as climate change are depicted. CGI technology is frequently deployed to create images of the end of the world, which is a backdrop to the narrative of, ‘saving ourselves amidst the ruins’. This philosophy of education essay will critically examine ten films in order to:Explain how ‘the end of the world’ images connected to processes such as climate change, obscures and displaces attention from the real, scientifically proven processes that are not so entertaining, but are still deadly. The images are created by capital and its machines for audience attention and have little to do with real social change. Science sits in an ambiguous position in this paper in that the real processes of climate change proven by science may be funded by capitalist mechanisms that can also be their cause.Introduce a reformulated notion of ecosophy from the work of Félix Guattari, Murray Bookchin, Arne Næss and Andre Gorz. This essay will suggest that ecosophy has the potential to teach the underlying split between depictions of the end of the world through the capitalist machine and the real social change necessary under climate change. Ecosophy is in the context of this essay a specific conceptual construction designed for teaching about climate change through cinema.

This philosophy of education paper describes a schizophrenic situation. A new airport is being planned in the locale of a university which is a Centre of Excellence of Education for Sustainable Development, and the university is a major partner. The airport involves an investment in jobs, resources, and will encourage further economic development. The planners have named the inter-connected developments around the airport as the ‘Aerotropolis’, including new university facilities. One could argue that the airport is a classic example of the ‘Capitalocene’, where capital rushes into a new project, and environmental costs are ignored. This paper will execute a schizoanalytic critique of the process, from the perspective of a university education researcher caught up in the rushing flows of capital. Schizoanalysis has been chosen as the educational methodology to analyse this situation, because the researcher is part of what is happening, and is turned inside out by the designation in their region of the new airport. This paper is positioned in education between capital and the environment – it will describe from an insider’s perspective what it is like to be possessed, evacuated, sold out, and exploited by capital.

This handbook entry examines the issue of housing in the Anthropocene. The issue of housing in the Anthropocene involves many factors and aspects with respect to housing given the facts of climate change. To limit these factors and possible through-lines for this entry, housing in the Anthropocene will be analyzed according to three dimensions to make sense of the future of housing needs alongside climate change: (1) Housing and human population. The fundamental questions with respect to housing in the Anthropocene involve human population, and the concurrent creation of more housing given increases in the human population in the future; (2) Housing and spatial requirements. Following on from the extra requirements for human housing given increases in human population, the critical issue of spatial requirements for this housing will be addressed; (3) Housing and net zero. The third section of this entry examines the possibility of housing in the Anthropocene reaching net zero and thus not contributing further to climate change. For the purposes of this entry, a time ceiling of 2050 will constrain each section, and limit the possibility of this entry becoming embroiled in overly speculative science fiction.