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Titlebook: Deleuze and Law; Forensic Futures Rosi Braidotti,Claire Colebrook,Patrick Hanafin Book 2009 Palgrave Macmillan, a division of Macmillan Pub

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Rights of Passage: Law and the Biopolitics of Dying, person who seeks to die is, to paraphrase Foucault, ‘the Passenger .: that is, the prisoner of the passage’ (Foucault, 1967, p. 11). This notion of a passenger on the way to death bespeaks our existence, prisoners of our being, passing towards death.
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The Terri Schiavo Case: Biopolitics, Biopower, and Privacy as Singularity, biopower, biopolitics, sovereignty, law, and medical discipline as well as to advance some ideas on jurisprudence, in particular, the use of the Deleuzean concept of singularity to rethink the notion of privacy.
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es in law, politics and contemporary culture. It focuses on key legal cases (such as the Terri Schiavo case in the US), political events (such as the post 9/11 internment camp) and new cultural phenomena.978-1-349-30281-9978-0-230-24477-1
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Analyse der Wirtschaftssysteme. — Die Daten. places the emphasis on the material bodies of citizens and their interests rather than the abstract formless subject of law. It is, as Claire Colebrook observes in her essay in this volume, a reconsideration of law and legal theory as a differential jurisprudence. In such a jurisprudence the emphas
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https://doi.org/10.1007/978-3-662-34612-9e is the terminally ill person who states that they would prefer not to live. This gesture expresses what Gilles Deleuze has termed the mode of being . (Boutang, 1995). To be as if already gone is to accept death and not allow it to become the limit of thinking. This is a living with, or being with
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Die Grundsätze der Schafzüchtungnce of self-reflexivity and the repression of corporeality in both philosophies. The post-human is similarly associated with post-structural philosophy, and I claim both are necrophilosophies. Necrophilosophy describes the aspects of post-structuralism and the post-human that resonate around (and mo
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Theoriebildung in der Gruppenanalysesults in shifting the boundaries between biopower and necro-politics, between life and death. This kind of vital politics is understood not only in the sense of the government of the living, but also with relation to practices of dying. I will refer to the vitalist force of life itself, which I shal
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