By J. Wallin
This paintings examines the impoverished picture of lifestyles presupposed by way of the legacy of transcendent and representational considering that keeps to border the boundaries of curricular thought.
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This paintings examines the impoverished photo of lifestyles presupposed by way of the legacy of transcendent and representational pondering that keeps to border the boundaries of curricular concept.
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Additional resources for A Deleuzian Approach to Curriculum: Essays on a Pedagogical Life
In other words, because the plane of immanence has no transcendent image or identitarian politics dictating its potential for expression, currere (the course of a life) becomes an open plane for experimentation. Yet, if the repudiation of the transcendent division of ontological substance is predicated on univocity, how could this possibly be an affirmation of difference? With univocity, are we not left with a uniform plane that denies difference in its conceptualization of a single substance? It is here that Deleuze (1997) returns to Spinoza’s concept of expression.
Beings emerge from virtual processes of doubling, imaging, and simulation. Not simply the product of a mass replicating apparatus, such Beings are expressions of the virtual powers of differentiation. Genes are copied from one generation to the next, but unfold with vital difference. Music assembles with the differential qualities of its venue and technologies (techne) of production to produce a unique difference. Pop art similarly breaks with Platonic dualism, illustrating how reproduction inheres a vital difference that allows for the emergence of unique, nonentropic singularities.
Interpassively, the individual takes them to be his or her own without having to risk thinking difference. The task thus becomes representing in one’s own thought that which comes a priori. Both the passive and interpassive individual is recapitulated in curriculum theory, wherein the simulacrum is conflated with the obliteration of vital innovation (zoe) by the acculturating forces of commercial media (Habermas, 1990; Pinar, Reynolds, Slattery & Taubman, 2000; Postman, 1993). “Energized” or vital expressions of the plane of immanence are neutralized amidst the “mass entropy of the silent majority” (Massumi, 1987a).