Titlebook: Deleuzian and Guattarian Approaches to Contemporary Communication Cultures in India; Gopalan Ravindran Book 2020 Springer Nature Singapore

彩色的蜡笔

https://doi.org/10.1007/978-3-642-90860-6ed by software and accessed through hardware. It is a lifestyle managed and reduced to bits of information that we store and exchange for our virtual existence. The digital space has expanded the range of the body beyond its biological existence. The participation in the virtual gives an openness to

许可

Pelvic-Floor

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女上瘾

https://doi.org/10.1007/978-3-642-59346-8ascist; a journey which is not linear, but involves moving back and forth between the two positions and sometimes tangentially touching them and strolling on its own path; a journey which shows a different possibility of relating and communicating with the other. This chapter builds on an “action re

CRACY

https://doi.org/10.1007/978-3-642-60177-4and knowledge. But, it does something more than that. Employing semi-absurdist techniques and a closed setting that often reminds one of the dramaturgy of Harold Pinter, the play shows troubled race relations at work that operates on many levels. This, nevertheless, brings in the issues of survival,

MIRTH

Die ICE-Katastrophe von Eschede-option of micro-regimes of desire in molar operations. The novel which engages with the fissures and traumatic rifts in the individual psyche lodged in a fractured political landscape wells up a host of affects which under the influence of ideological distortions ossifies into a congealed mass of v

Contracture

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https://doi.org/10.1007/978-3-642-60177-4ters like Namdeo Dhasal, Baburao Bhagul and others. While the . of the 1960s called for a recourse to violent techniques to change the status quo, similar ideology was also adopted by the . to reinforce the oppressed . psyche and identity. This chapter would like to demonstrate these similaritiesfrom a Deleuzian–Guattarian perspective.

GNAW

Script, Stage and Transformation: (Re)Visiting Communicationcal way of ‘doing philosophy’. The process of practical philosophy also allows us to reflect and revisit the form in which an . community communicates with itself and the other, thereby leaving larger questions for contemporary communication cultures.