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اکوسوفیا، سه بوم شناسی
اصطلاح «فلسفه ی بوم» یا «اکوسوفیا» را نخستین بار، آرنه ناس، فیلسوف نروژی که دغدغه هایی اساسی در مورد رابطهٔ فلسفه و محیط زیست داشت مطرح کرد، این اصطلاح مرکب از دو واژهٔ «بوم شناسی» و «فلسفه» است. گتاری در دههٔ آخر کار فلسفی و روان کاوانهٔ خود با باز-تعریفی از این ترم، آن را از حوزهٔ زیست محیطی خارج کرده و با بهره گیری انتقادی از آثار گریگوری بیتسن، متفکر چندرشته ای انگلیسی، به شکل سه بوم شناسیِ روانی، اجتماعی و زیست محیطی معرفی می کند که با یکدیگر رابطه ای ناگسستنی دارند. از دید گتاری معضل اساسی جدا کردن این سه حوزهٔ مرتبط و به هم تنیده است. فلسفهٔ بوم در تلاش است تا مسائل روانی، اجتماعی و زیست محیطی را بر اساس روابط در هم بافتهٔ این حوزه ها از نو تعریف کند و کنش های جدیدی را برای نجات «زیست جهان» بیافریندکه متناسب با این قلمروهای وجودی نوین اند.
122 pages, Paperback
First published January 1, 1989
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About the author
Félix Guattari
124 books442 followersPierre-Félix Guattari was a French militant, an institutional psychotherapist, philosopher, and semiotician; he founded both schizoanalysis and ecosophy. Guattari is best known for his intellectual collaborations with Gilles Deleuze, most notably Anti-Oedipus (1972) and A Thousand Plateaus (1980), the two volumes of Capitalism and Schizophrenia.
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Displaying 1 - 30 of 85 reviews
May 18, 2023
Ekozofija bi bila, najjednostavnije, korektiv zaštiti životne sredine koja je usmerena samo na ispitivanje štete koju nanosi industrija, ali ne i na etičko-političku artikulaciju tri ekološka registra: registra prirodnog okruženja, registra društvenih odnosa i registra ljudske subjektivnosti. Tek osvešćivanje ovih registara može dovesti do revolucije, koji je jedina odgovarajuća reakcija na ekološku krizu.
Ekološka pitanja su, dakle, sveživotna: tiču se temeljne promene ljudskog uporišta na zemlji i jedan od ključnih zahteva je redefinisanje sveukupnih modaliteta bitka (15).
Kritikujući Dekarta, Gatari ističe da se subjekat ne podrazumeva i da se niz drugih (ne-ljudskih) egzistencija uspostavlja izvan svesti i da je, shodno tome, važno ekološko pitanje preispitivanje odnosa individue i subjektivnosti (16).
Jedan od glavnih uzročnika ekološke krize (i svega što ona može da nosi) je ISK - integrisani svetski kapitalizam, koji žarište moći pomera sa proizvodnje dobara na proizvodnju znakova (24). To doslovno živimo danas: masmedijska preplavljenost uvukla se u svaku društvenu i privatnu poru, a proizvod je postao manje važan u odnosu na narativ koji ga prati. Industrija priče je najveća industrija.
Gatari je stoga za temeljnu rekonstrukciju društvenih mehanizama (34), koje bi stvorilo 'čitavu jednu katalizu za obnavljanje poverenja čovečanstva u sebe (42).
Povratak ekologiji je povratak sebi i svetu, u svim podsticajnim protivrečnostima. Tema svih tema.
Ekološka pitanja su, dakle, sveživotna: tiču se temeljne promene ljudskog uporišta na zemlji i jedan od ključnih zahteva je redefinisanje sveukupnih modaliteta bitka (15).
Kritikujući Dekarta, Gatari ističe da se subjekat ne podrazumeva i da se niz drugih (ne-ljudskih) egzistencija uspostavlja izvan svesti i da je, shodno tome, važno ekološko pitanje preispitivanje odnosa individue i subjektivnosti (16).
Jedan od glavnih uzročnika ekološke krize (i svega što ona može da nosi) je ISK - integrisani svetski kapitalizam, koji žarište moći pomera sa proizvodnje dobara na proizvodnju znakova (24). To doslovno živimo danas: masmedijska preplavljenost uvukla se u svaku društvenu i privatnu poru, a proizvod je postao manje važan u odnosu na narativ koji ga prati. Industrija priče je najveća industrija.
Gatari je stoga za temeljnu rekonstrukciju društvenih mehanizama (34), koje bi stvorilo 'čitavu jednu katalizu za obnavljanje poverenja čovečanstva u sebe (42).
Povratak ekologiji je povratak sebi i svetu, u svim podsticajnim protivrečnostima. Tema svih tema.
July 26, 2018
In Three Ecologies, Guattari sets out to to refocus and reconsider our ways of opposing capital and the ways in which we consider resistance, through the development of a triangular ecological concept of ecosophy. Ecosophy includes the elements of mental, social and environmental ecology, however the principal focus is on the subjective and individual experience and the ways in which it can be reconstructed to set the tone for change and to influence the social and environmental dynamics in the context of an environment that is gradually being destroyed by the 'infinite growth' policy of capital.
In the context of an environmentally destructive post-industrial capitalist world where capital has become delocalized and deterritorialized and its ideological hammer, the mass media, bares down on us stronger than ever, Guattari argues for a ethico-aestethic reconstructions (resingularization) of our notion of our subjectivity as a starting point for resistance. Guattari, influenced clearly by the Situationists and individualist anarchists, argues that subjectivity exists both within and without us, and this outward subjectivity has become captured (via mass media) and put in a repetitive, ideological loop of capitalism creating a mental manipulation through creating a collective subjectivity that permeates our sensibilities, attitudes and minds that massifies and homogenizes our desires and aspirations.
Guattari argues that the human experience of subjectivity is influenced by refrains, small, almost molecular moments in our lives that can have the potential of changing our lives forever. He gives the example of him learning how to drive that would later end up in getting a divorce and the positive outcome of this as a refrain. However, if refrains occurred freely and openly before, they have now been captured by the manufactured pop culture of mass media, a skylarks song has been replaced by commercial rock music or the advertisement jingle. This has lead to a deterioration of our sense of self, leading to multiple mental health issues as well as a destruction of our social bonds of community as people are force-fed more and more ideology of consumerist''individuality''. Desire must be liberated from capitalist control and manipulation. Furthermore, as creators and inhabitants of phantasms or illusions or fantasies, these fantasies have often been subjected to manipulation by the same processes mentioned above, however, Guattari argues for reconstructing these channels, an ecology of the phantasm where human fantasies can come to life in non-violent and productive ways
As a solution to this, Guattari argues that these templates and moulds should be rejected, that grand narratives and scientific supremacy must be sidelined and instead an ethical and aestethic approach must be taken to resingularize our subjectivity, much like an artist is constantly reinventing himself and trying new things, likewise we must liberate ourselves from these schemes of life and start painting radically different ''life paintings''. He argues for continual experimentation, rejection of patterns and loops and the cultivation of our unconscious ''like a garden'' through seeking authentic refrains, outside of the bounds of mass culture. (the Situationist concept of Détournement is given as an example). We must continually reconstruct our experience of life and recognize the inter-connectedness of our lifes as being at the crossroads of multiples territories both social and environmental, concepts like time, sexuality and our bodies should be revisited and revised.
On the level of social ecology, he argues for spontaneous, localized movements of revolt that are autonomous, non-hierarchical and flexible, dissolving and reappearing as needed. These affinity groups should start from the subjective individual experience and scope of desires and pursue a common goal autonomously but in collaboration with other groups that share this goal, while dissolving and reforming to adapt to the changing economic and political environment and to individual needs. There is a clear influence of individualist anarchist thought, leading back to the Stirnerist concept of the union of egos, however unlike Stirner, Guattari gives a more detailed and coherent explanation of the concept and its functioning or its need for that matters.
He propoeses the concept of dissensus, of a ''fluid solidarity'' and ''unified disunity'', where dissident subjectivities embodied in various movements (women's , gay and minority rights activits, political movements of various focuses etc.) organized collectively and non-hierarchically work together while keeping a flexible frame where their existence as a movement flows in and out, groups forming and reforming according to resistance by the State and capital and to their needs.
The final goal of this is the overthrow of capital and the aversion of a chain of environmental disaster with the focus of subjectivity of individuals on the locus of nature and the environment and as a reference point for reform and change. Guattari argues of participatory, autonomous democracies, for universal basic income, for creating a post-media environment where media si decentralized and in the hands of those who will consume its products, the creation of a Third Sector of non-State and non-private economic entities that do not work for profit but for social gain and enrichment.
A special note should be made to the obvious parallels to the writings of Murray Bookchin and his concepts of social ecology, though unlike Guattari, Bookchin does not abandon the Marxist and Anarchist theoretical foundations of class-conflict and he has denounced the likes of Guattari and Deleuze as ''lifestylists'' and his conception of change focus far less on the individual. However, there is much to be gained from reading these two together and borrowing from Guattari, in my opinions two valuable concepts.
First, the ways in which we need to reconsider our individuality and subjectivity are essential and nourishing while not abandoning our social responsibilities and solidarity is very well layed out in the book, borrowing from psychoanalysis and philosophy and constructing a notion of an ever reconstructing subjectivity. Second, the flexibility of autonomous organizations and the need for it in the context of the elimination of old dualities and death of grand narratives in a postmodern age. This ''fluidarity'' and ''dissensus'' are concepts that activists and organizers should take a second look at and reconsider the long-term and static movements that are prone to bureaucratization and stagnation as well as in avoiding the loss of initial goals to deviations and divergences along the line.
In the context of an environmentally destructive post-industrial capitalist world where capital has become delocalized and deterritorialized and its ideological hammer, the mass media, bares down on us stronger than ever, Guattari argues for a ethico-aestethic reconstructions (resingularization) of our notion of our subjectivity as a starting point for resistance. Guattari, influenced clearly by the Situationists and individualist anarchists, argues that subjectivity exists both within and without us, and this outward subjectivity has become captured (via mass media) and put in a repetitive, ideological loop of capitalism creating a mental manipulation through creating a collective subjectivity that permeates our sensibilities, attitudes and minds that massifies and homogenizes our desires and aspirations.
Guattari argues that the human experience of subjectivity is influenced by refrains, small, almost molecular moments in our lives that can have the potential of changing our lives forever. He gives the example of him learning how to drive that would later end up in getting a divorce and the positive outcome of this as a refrain. However, if refrains occurred freely and openly before, they have now been captured by the manufactured pop culture of mass media, a skylarks song has been replaced by commercial rock music or the advertisement jingle. This has lead to a deterioration of our sense of self, leading to multiple mental health issues as well as a destruction of our social bonds of community as people are force-fed more and more ideology of consumerist''individuality''. Desire must be liberated from capitalist control and manipulation. Furthermore, as creators and inhabitants of phantasms or illusions or fantasies, these fantasies have often been subjected to manipulation by the same processes mentioned above, however, Guattari argues for reconstructing these channels, an ecology of the phantasm where human fantasies can come to life in non-violent and productive ways
As a solution to this, Guattari argues that these templates and moulds should be rejected, that grand narratives and scientific supremacy must be sidelined and instead an ethical and aestethic approach must be taken to resingularize our subjectivity, much like an artist is constantly reinventing himself and trying new things, likewise we must liberate ourselves from these schemes of life and start painting radically different ''life paintings''. He argues for continual experimentation, rejection of patterns and loops and the cultivation of our unconscious ''like a garden'' through seeking authentic refrains, outside of the bounds of mass culture. (the Situationist concept of Détournement is given as an example). We must continually reconstruct our experience of life and recognize the inter-connectedness of our lifes as being at the crossroads of multiples territories both social and environmental, concepts like time, sexuality and our bodies should be revisited and revised.
On the level of social ecology, he argues for spontaneous, localized movements of revolt that are autonomous, non-hierarchical and flexible, dissolving and reappearing as needed. These affinity groups should start from the subjective individual experience and scope of desires and pursue a common goal autonomously but in collaboration with other groups that share this goal, while dissolving and reforming to adapt to the changing economic and political environment and to individual needs. There is a clear influence of individualist anarchist thought, leading back to the Stirnerist concept of the union of egos, however unlike Stirner, Guattari gives a more detailed and coherent explanation of the concept and its functioning or its need for that matters.
He propoeses the concept of dissensus, of a ''fluid solidarity'' and ''unified disunity'', where dissident subjectivities embodied in various movements (women's , gay and minority rights activits, political movements of various focuses etc.) organized collectively and non-hierarchically work together while keeping a flexible frame where their existence as a movement flows in and out, groups forming and reforming according to resistance by the State and capital and to their needs.
The final goal of this is the overthrow of capital and the aversion of a chain of environmental disaster with the focus of subjectivity of individuals on the locus of nature and the environment and as a reference point for reform and change. Guattari argues of participatory, autonomous democracies, for universal basic income, for creating a post-media environment where media si decentralized and in the hands of those who will consume its products, the creation of a Third Sector of non-State and non-private economic entities that do not work for profit but for social gain and enrichment.
A special note should be made to the obvious parallels to the writings of Murray Bookchin and his concepts of social ecology, though unlike Guattari, Bookchin does not abandon the Marxist and Anarchist theoretical foundations of class-conflict and he has denounced the likes of Guattari and Deleuze as ''lifestylists'' and his conception of change focus far less on the individual. However, there is much to be gained from reading these two together and borrowing from Guattari, in my opinions two valuable concepts.
First, the ways in which we need to reconsider our individuality and subjectivity are essential and nourishing while not abandoning our social responsibilities and solidarity is very well layed out in the book, borrowing from psychoanalysis and philosophy and constructing a notion of an ever reconstructing subjectivity. Second, the flexibility of autonomous organizations and the need for it in the context of the elimination of old dualities and death of grand narratives in a postmodern age. This ''fluidarity'' and ''dissensus'' are concepts that activists and organizers should take a second look at and reconsider the long-term and static movements that are prone to bureaucratization and stagnation as well as in avoiding the loss of initial goals to deviations and divergences along the line.
April 22, 2025
This was a very irritating book for me. I was reading Guattari's (surprisingly not widely known) failed attempt at practising schizoanalysis and "transversality" at the La Borde. And this book irritated me even more. (Some of the stuff that happened at La Borde: Guattari introduced his unconventional "erotic kamikazes" initiative, designed to disrupt budding relationships and challenge traditional monogamy, which he viewed as a "capitalist" construct. Guattari's personal life was also in disarray, having recently gone through a divorce and now struggling with commitment issues in his romance with Arlette Donati, a nurse at the clinic. His attempts to navigate non-monogamy led to depression, particularly when Donati took a lover, as he had suggested LMAO. Additionally, Guattari faced a professional setback when Lacan chose his son-in-law, Jacques-Alain Miller, a prominent figure in Parisian Maoist psychoanalysts circle, to succeed him at the Freudian School, overlooking Guattari and fueling his sense of disillusionment.)
Okay, now a little about the book itself:
This is much more than just a disquisition on necessary changes in the study of ecology. If you want to learn about Guattari's overarching philosophical project concerning social movement, political organization, and subjectivity, this is a concise summary of this. (Of course, his delineation of schizoanalysis can best be explored through his work with Deleuze).
Here, he poses a great restructuring of society, to think and act "transversally," that is, beyond binaries and homogeneity. A radical call for deterritorialisation (to use a Deleuzo-Guattarian term). This doesn't just mean in ecological or economic matters, but in society as a whole, in our personal and public life, in culture.
"It is quite wrong to make a distinction between action on the psyche, the socius, and the environment. Refusal to face up to the erosion of these three areas, as the media would have us do verges on a strategic infantilization of opinion and a destructive neutralization of democracy. We need to kick the habit of sedative discourse, particularly the ‘fix’ of television, in order to apprehend the world through the interchangeable lenses of the three ecologies."
The three ecologies in question are social ecology, mental ecology, and environmental ecology. For him, the wrongs of capitalism, the devastating effects on the environment, and the alienation of the subject, all can be "fixed" through dissidence of the status quo. Through heterogenesis, where individual and collective subjectivities continually evolve and diverge, prioritizing creative expression over collective goals. Through resingularisation, individuals, organizations, and professions become more unified in their diversity, fostering an explosion of differences and creative autonomy.
"Rather than remaining subject, in periphery, to the seductive efficiency of economy competition, we must reappropriate Universes of value, so that processes of singularisation can rediscover their consistency. We need new social and aesthetic practices, new practices of the Self in relation to the other, to the foreign, the strange – a whole programme that seems far removed from current concerns. And yet, ultimately, we will only escape from the major crises of our era through the articulation of
• A nascent subjectivity
• A constantly mutating socius
• An environment in the process of being reinvented"
Okay, now a little about the book itself:
This is much more than just a disquisition on necessary changes in the study of ecology. If you want to learn about Guattari's overarching philosophical project concerning social movement, political organization, and subjectivity, this is a concise summary of this. (Of course, his delineation of schizoanalysis can best be explored through his work with Deleuze).
Here, he poses a great restructuring of society, to think and act "transversally," that is, beyond binaries and homogeneity. A radical call for deterritorialisation (to use a Deleuzo-Guattarian term). This doesn't just mean in ecological or economic matters, but in society as a whole, in our personal and public life, in culture.
"It is quite wrong to make a distinction between action on the psyche, the socius, and the environment. Refusal to face up to the erosion of these three areas, as the media would have us do verges on a strategic infantilization of opinion and a destructive neutralization of democracy. We need to kick the habit of sedative discourse, particularly the ‘fix’ of television, in order to apprehend the world through the interchangeable lenses of the three ecologies."
The three ecologies in question are social ecology, mental ecology, and environmental ecology. For him, the wrongs of capitalism, the devastating effects on the environment, and the alienation of the subject, all can be "fixed" through dissidence of the status quo. Through heterogenesis, where individual and collective subjectivities continually evolve and diverge, prioritizing creative expression over collective goals. Through resingularisation, individuals, organizations, and professions become more unified in their diversity, fostering an explosion of differences and creative autonomy.
"Rather than remaining subject, in periphery, to the seductive efficiency of economy competition, we must reappropriate Universes of value, so that processes of singularisation can rediscover their consistency. We need new social and aesthetic practices, new practices of the Self in relation to the other, to the foreign, the strange – a whole programme that seems far removed from current concerns. And yet, ultimately, we will only escape from the major crises of our era through the articulation of
• A nascent subjectivity
• A constantly mutating socius
• An environment in the process of being reinvented"
August 3, 2011
This is a brilliant little book based on the idea of not just environments, but cities and psychologies as ecological. Guattari sees the brain and the city similarly, with similar unchecked drives, equally susceptible to guilt and regret. He uses this observation to call for a new approach to capitalism, one that more completely recognizes the interconnectedness of it all.
September 14, 2024
Nagu oleks tagasi semiootikaseminaris. Loomulikult meeldiv taaskohtumine eks.
Eks?
Onju!?
Jaa naq???
Et kui keskenduda suudad siis on ühes lauses/lõigus jälle rohkem peidus kui… kui.. okei mai mõtle välja praegu ühtegi võrdlust. Aga palju.
Eks?
Onju!?
Jaa naq???
Et kui keskenduda suudad siis on ühes lauses/lõigus jälle rohkem peidus kui… kui.. okei mai mõtle välja praegu ühtegi võrdlust. Aga palju.
March 3, 2024
In general:
This was definitely not for me and I think that the language makes it almost unreadable.
Loomingu Raamatukogu:
Kui mul eelmise LRi puhul (Nietzsche) oli probleem peatekstiga ning nautisin samas Unduski järelsõna, siis seekord ei suuda isegi järelsõna midagi päästa. Raamat algab väga paljulubavalt ja esimese kuue lehekülje jooksul on üllatav (ja väga kõhe) lugeda, kuidas autor näeb globaalseid probleeme aastal 1989 ja kui täpselt see tegelikult ka praegusele olukorrale vastab (nojah, olgu, ta pole näiteks internetti sinna lisanud, jne). Kuid peale seda sumbub ta jutt kuhugi sohu, kust ta enam kordagi väga ei välju (võib-olla lõpus natuke) ning milles tegeletakse pigem psühholoogia ja jumal teab millega. Ja see kõik on kirjutatud täiesti loetamatus keeles, mis on sisuliselt lihtsalt eesti keele sarnasesse märgisüsteemi ümber tõstetud, nii et tekivad laused nagu: "Selle asemel et ajada taga juhmistavat ja infantiliseerivat konsensust, tuleb tulevikus hakata kultiveerima dissensust ja singulaarse eksistentsi tootmist."
Tõlkija ja järelsõna autor Ott Puumeister väidab, et Guattari keel on küll kohutav, kuid tänu sellele kohutavusele oleme sunnitud sellesse süüvima (okei, ta ei ütle seda päris nii). Tänan ei. Ja kui Undusk tõesti avas enda järelsõna puhul uusi tahke, siis Puumeisteri oma jätkab lihtsalt seda sama Guattari loetamatust ja mul on tunne, et nii tõlke kui järelsõna puhul antakse iga järgneva lõiguga üha rohkem alla.
Ei saa kohe mitte kuidagi soovitada, äärmisel juhul ainult algust.
Samas avasin selle järelsõnaga kolmandal märstil välilugemise hooaja. Päike paistis aga oli jubedalt külm.
This was definitely not for me and I think that the language makes it almost unreadable.
Loomingu Raamatukogu:
Kui mul eelmise LRi puhul (Nietzsche) oli probleem peatekstiga ning nautisin samas Unduski järelsõna, siis seekord ei suuda isegi järelsõna midagi päästa. Raamat algab väga paljulubavalt ja esimese kuue lehekülje jooksul on üllatav (ja väga kõhe) lugeda, kuidas autor näeb globaalseid probleeme aastal 1989 ja kui täpselt see tegelikult ka praegusele olukorrale vastab (nojah, olgu, ta pole näiteks internetti sinna lisanud, jne). Kuid peale seda sumbub ta jutt kuhugi sohu, kust ta enam kordagi väga ei välju (võib-olla lõpus natuke) ning milles tegeletakse pigem psühholoogia ja jumal teab millega. Ja see kõik on kirjutatud täiesti loetamatus keeles, mis on sisuliselt lihtsalt eesti keele sarnasesse märgisüsteemi ümber tõstetud, nii et tekivad laused nagu: "Selle asemel et ajada taga juhmistavat ja infantiliseerivat konsensust, tuleb tulevikus hakata kultiveerima dissensust ja singulaarse eksistentsi tootmist."
Tõlkija ja järelsõna autor Ott Puumeister väidab, et Guattari keel on küll kohutav, kuid tänu sellele kohutavusele oleme sunnitud sellesse süüvima (okei, ta ei ütle seda päris nii). Tänan ei. Ja kui Undusk tõesti avas enda järelsõna puhul uusi tahke, siis Puumeisteri oma jätkab lihtsalt seda sama Guattari loetamatust ja mul on tunne, et nii tõlke kui järelsõna puhul antakse iga järgneva lõiguga üha rohkem alla.
Ei saa kohe mitte kuidagi soovitada, äärmisel juhul ainult algust.
Samas avasin selle järelsõnaga kolmandal märstil välilugemise hooaja. Päike paistis aga oli jubedalt külm.
August 4, 2022
A este libro me lo encontré en la Marcha por el Clima del año pasado en una versión artesanal. Dice cosas muy piolas para su época (1989) y resume muy bien varios aspectos del movimiento ecologista. Destaco esta cita: “La connotación de la ecología debería dejar de estar ligada a la imagen de una pequeña minoría de amantes de la naturaleza o de especialistas titulados”.
Sin embargo, su combinación de temas complejos con una redacción enrevesada (no sé si por incapacidad de hacerse entender o por pretencioso) lo vuelven muuuy denso. Y en relación a eso, la verdad que a Guattari le hubiera venido bien ver este video: https://youtu.be/dNlkHtMgcPQ.
Sin embargo, su combinación de temas complejos con una redacción enrevesada (no sé si por incapacidad de hacerse entender o por pretencioso) lo vuelven muuuy denso. Y en relación a eso, la verdad que a Guattari le hubiera venido bien ver este video: https://youtu.be/dNlkHtMgcPQ.
March 13, 2020
In dit boek zoekt Guatarri naar een nieuw type subjectiviteit om de spanningen van de 21e eeuw het hoofd te kunnen bieden. Deze uiten zich in een crisis van onze mentale ecologie, onze sociale ecologie en klimatologische ecologie. De mens is, zonder dat hij het beseft, als een schimmel voor de planeet. We hebben de planeet stelselmatig overvraagd en we staan op het punt ecocide te plegen. We hebben de fijngevoelige symbiose tussen ons en de planeet verstoort, hetgeen onvoorzienbare gevolgen zal hebben. Deze invloed is ook antropogeen: de verwoestende kracht ten aanzien van onze biosfeer is het kapitalisme. De daarbij behorende ideologie van competitie heeft geleid tot het plunderen van natuurbronnen.
De bron van de macht van kapitalisme valt echter niet meer te lokaliseren, doordat het volledig geglobaliseerd is. Guatarri noemt de vorm van kapitalisme die daardoor ontstaan is Integrated World Capitalism (IWC). Het meest potente wapen ervan om sociale controle uit te oefenen zonder geweld te gebruiken zijn de massa media en de parallelle expansie van communicatietechnologieën die deze gebracht hebben. Deze creëren bovendien een voortdurende vraag naar producten. Een nieuw type individu wordt gecreëerd door de onzichtbare dwang van marktkrachten, bijgestaan door de massamedia. Deze manipuleren ons door de creatie van een collectieve massamedia subjectiviteit. Dit leidt tot een regressieve infantilisering. Het Andere verliest bovendien al haar scherpte. Het is hier waar onze mentale ecologie op het spel staat. Het is noodzakelijk om ons te verzetten tegen de homogenisering van de massamedia, dat wil zeggen, de manier waarop massamedia onze subjectiviteit standaardiseren weerstaan om IWC niet ons onbewuste consent te geven.
De controle die IWC probeert uit te oefenen is totaal: het probeert een maximaal aantal van existentiële refreinen te beheersen om daarmee de grenzen te bepalen van hoe we denken, voelen en leven. Het is derhalve een proces van existentiële contractie. We denken en voelen als effect daarvan hetzelfde als iedereen, hetgeen een merkwaardige passiviteit oplevert. Om deze homogeniteit te weerstaan, moeten we weer streven naar heterogeniteit. Het is zaak een pragmatische interventie te plegen om te ontsnappen aan de dominante kapitalistische subjectiviteit. Om dit te bereiken moeten we geïsoleerde, singulariteiten activeren. Deze hebben een politieke en katalyserende werking. Volgens Guatarri is dit vooral een voortdurend esthetisch-existentieel proces waarbij we continu nieuwe mogelijkheden moeten zoeken die niet voorgesorteerd zijn door IWC. Het punt is daarom een vorm van dissensus ten opzichte daarvan te cultiveren.
Om de ecologische crisis het hoofd te bieden is het bovendien nodig dat we een andere opvatting van overleven vinden. Guatarri vindt hiervoor inspiratie bij Bateson die stelt dat overleven neerkomt op: overleven is organisme plus omgeving. We hebben daarnaast een immanente, materiële ethiek nodig en moeten de bedrieglijke normalisering van ons leven tegengaan.
De relevantie van het nastreven van een mentale ecologie komt omdat er ook een strijd is om de overleving van ideeën. Het is noodzakelijk ecologisch goede ideeën na te streven in een proces van natuurlijke selectie waarbij we moeten proberen slechte ideeën te laten uitsterven en goede ideeën te verspreiden.
Onze manier van leven op deze planeet staat meer in het algemeen op het spel in de context van een acceleratie van technowetenschappelijke mutaties en demografische groei.
Wat we nodig hebben is een authentieke, politieke, sociale en culturele revolutie om ecologisch schadelijke manieren van leven te overwinnen. Er is echter meer nodig dan een revolutie op grote schaal. We moeten tevens moleculaire domeinen van sensibiliteit hierbij betrekken op het niveau van onze intelligentie en verlangens.
Het menselijk bestaan wordt nu nog volledig gedomineerd door valorisatie in economische zin. Dit proces is echter zo complex en groots geworden, dat de mediërende rol van staten is afgenomen en ons gevoel ergens sociaal bij te horen onder druk staat. Het waardensysteem van het westen is nu ontdaan van haar diversiteit aan dimensies. Het is daarom dat de massamedia erin slagen hun serialisme op te leggen.
Het huidig kapitalisme is hyperuitbuitend, creëert immense zones van ellende in de derde wereld en zorgt voor een marginalisatie van vele segmenten van de samenleving. Hier is bovendien sprake van een hardnekkige paradox: hoewel we steeds meer techno-wetenschappelijke middelen hebben om ecologische crisis en armoede af te wenden, gebeurt dit niet door het onvermogen sociale krachten te organiseren die nodig zijn voor het aanwenden van die middelen met deze doeleinden.
Nog een onderdeel van de crisis is een vermenigvuldiging van nationalistische sentimenten en eisen, derde-wereldsvorming met een daarmee gepaard gaande exacerbatie van kwesties rondom immigratie en racisme.
Om dit soort crisis het hoofd te bieden hebben we een ecosofie nodig die de menselijke praxis in zoveel mogelijk domeinen reconstrueert. We moeten collectief gehersingulariseerd worden, zodanig dat we de ellende en wanhoop die de massamedia produceren overwinnen. De ecosofische taak komt neer op het produceren van een nieuw menselijk bestaan in nieuwe historische contexten. Hiervoor is het nodig de modaliteiten van groeps-zijn te herconstrueren om tegenwicht te bieden aan de standaardisering van massamedia en conformisme.
Hiervoor is ook een andere opvatting van subjectiviteit vereist, eentje die niet zo rechtdoorzee is als die van Descartes. In plaats van over een subject te spreken, is het adequater te spreken van componenten van subjectivering, waardoor er een andere relatie ontstaat tussen individu, subjectiviteit en de omgeving.
Bovendien moeten er nieuwe paradigma’s worden uitgevonden die ethisch-esthetisch geïnspireerd zijn samen met een discours die subjectiviteit gaat opvatten als iets dat verbonden is aan kunstmatige vormen van intelligentie, kosmisch en mechaniek is. De ecosofie die hierbij hoort moet zich richten op onze sociale ecologie, mentale ecologie en de bredere ecologie van ons milieu.
Guatarri zoekt naar dissidente vormen van communicatie, die gehoorzamen aan een bepaalde logica van intensiteiten, een eco-logica die evolutionaire processen nastreeft. Dit moet dan dissidente vectoren opleveren die tegengesteld zijn aan de normale, gestandaardiseerde gang van zaken zijn en daarmee leiden tot meer singuliere subjectiveringen. De heterogeniteit die uit deze dissensus ontstaat kan zo leiden tot een breuk met de nu hegemoniale homogeniteit, waardoor er verschillen worden gesticht.
Dit heeft implicaties voor alle drie de ecologieën. De mentale ecologie moet pre-objectief en pre-persoonlijk worden, zodat het vloeibaar en veranderbaar wordt. Het moet een fragment worden van een geïncludeerd midden. Het moet in staat zijn een sociale strijd te decentreren, breukpunten grijpen en naar nieuwe vormen van denotatie, verbinding en significatie streven. Bovendien moet het innovatieve praktijken bevorderen en alternatieve ervaringen constitueren die uitgaan van een respect voor singulariteit. Het gaat kortom om een continue productie van autonomiserende subjectiviteit dat zich kan articuleren in relatie tot de rest van de samenleving.
De sociale ecologie betreft de ontwikkeling van affectieve en pragmatische cathexis in menselijke groepen van verschillende groottes. De veranderingen daarin moeten corresponderen met kwalitatieve reorganisaties van primaire subjectiviteit zoals dat optreedt bij de mentale ecologie. Vanuit de sociale ecologie dient er een processuele semiotiek te worden nagestreefd om een transitie te bewerkstelligen van massamedia naar postmedia, waardoor er nieuwe sociale assemblages ontstaan. Hiervoor is een massa bewustzijnsverhoging nodig, een transformatie van de assemblages van sociale strijd, een technologische evolutie van media die kunnen worden aangewend voor niet-kapitalistische doeleinden, en de herconstitutie van arbeidsprocessen.
Volgens Guatarri draait IWC op vier semiotieken: een economische, juridische, techno-wetenschappelijke en een van subjectivering. Met de sociale ecologie is het de bedoeling de hiërarchie hiertussen te ondermijnen, zodat er een andere subjectiviteit ontstaat dan de productief-economische. Uiteindelijk moet de sociale ecologie menselijke relaties herbouwen op ieder niveau van de socius.
Op het niveau van het milieu moeten we nationale equilibriums stichten ten aanzien van het klimaat, uitstoot reguleren, een machine-ecologie ontwikkelen die als doel heeft de natuur te verdedigen en beschermen, nieuwe levensvormen creëren en een nieuw narratief ontwikkelen met verhalen van permanente hercreatie om het narratief van de Bijbelse genese te vervangen.
Uiteindelijk moeten we nieuwe universums van waarde creëren, zodat processen van singularisering hun consistentie kunnen herontdekken. We hebben nieuwe sociale en esthetische praktijken nodig, nieuwe praktijken van het Zelf in relatie met de Ander, het vreemde. We kunnen ontsnappen aan de grote crisis van onze tijd door het articuleren van een wordende subjectiviteit, een voortdurend muterende socius en een milieu dat opnieuw uitgevonden wordt. Integraal aan de ecosofische praktijk moet het vermenigvuldigen van verschil zijn en het creëren van een creatieve autonomie om uiteindelijk een nieuwe zelfverzekerdheid te vinden die de mens aanzet tot het heroveren van de verschillende domeinen verbonden aan de drie ecologieën.
De bron van de macht van kapitalisme valt echter niet meer te lokaliseren, doordat het volledig geglobaliseerd is. Guatarri noemt de vorm van kapitalisme die daardoor ontstaan is Integrated World Capitalism (IWC). Het meest potente wapen ervan om sociale controle uit te oefenen zonder geweld te gebruiken zijn de massa media en de parallelle expansie van communicatietechnologieën die deze gebracht hebben. Deze creëren bovendien een voortdurende vraag naar producten. Een nieuw type individu wordt gecreëerd door de onzichtbare dwang van marktkrachten, bijgestaan door de massamedia. Deze manipuleren ons door de creatie van een collectieve massamedia subjectiviteit. Dit leidt tot een regressieve infantilisering. Het Andere verliest bovendien al haar scherpte. Het is hier waar onze mentale ecologie op het spel staat. Het is noodzakelijk om ons te verzetten tegen de homogenisering van de massamedia, dat wil zeggen, de manier waarop massamedia onze subjectiviteit standaardiseren weerstaan om IWC niet ons onbewuste consent te geven.
De controle die IWC probeert uit te oefenen is totaal: het probeert een maximaal aantal van existentiële refreinen te beheersen om daarmee de grenzen te bepalen van hoe we denken, voelen en leven. Het is derhalve een proces van existentiële contractie. We denken en voelen als effect daarvan hetzelfde als iedereen, hetgeen een merkwaardige passiviteit oplevert. Om deze homogeniteit te weerstaan, moeten we weer streven naar heterogeniteit. Het is zaak een pragmatische interventie te plegen om te ontsnappen aan de dominante kapitalistische subjectiviteit. Om dit te bereiken moeten we geïsoleerde, singulariteiten activeren. Deze hebben een politieke en katalyserende werking. Volgens Guatarri is dit vooral een voortdurend esthetisch-existentieel proces waarbij we continu nieuwe mogelijkheden moeten zoeken die niet voorgesorteerd zijn door IWC. Het punt is daarom een vorm van dissensus ten opzichte daarvan te cultiveren.
Om de ecologische crisis het hoofd te bieden is het bovendien nodig dat we een andere opvatting van overleven vinden. Guatarri vindt hiervoor inspiratie bij Bateson die stelt dat overleven neerkomt op: overleven is organisme plus omgeving. We hebben daarnaast een immanente, materiële ethiek nodig en moeten de bedrieglijke normalisering van ons leven tegengaan.
De relevantie van het nastreven van een mentale ecologie komt omdat er ook een strijd is om de overleving van ideeën. Het is noodzakelijk ecologisch goede ideeën na te streven in een proces van natuurlijke selectie waarbij we moeten proberen slechte ideeën te laten uitsterven en goede ideeën te verspreiden.
Onze manier van leven op deze planeet staat meer in het algemeen op het spel in de context van een acceleratie van technowetenschappelijke mutaties en demografische groei.
Wat we nodig hebben is een authentieke, politieke, sociale en culturele revolutie om ecologisch schadelijke manieren van leven te overwinnen. Er is echter meer nodig dan een revolutie op grote schaal. We moeten tevens moleculaire domeinen van sensibiliteit hierbij betrekken op het niveau van onze intelligentie en verlangens.
Het menselijk bestaan wordt nu nog volledig gedomineerd door valorisatie in economische zin. Dit proces is echter zo complex en groots geworden, dat de mediërende rol van staten is afgenomen en ons gevoel ergens sociaal bij te horen onder druk staat. Het waardensysteem van het westen is nu ontdaan van haar diversiteit aan dimensies. Het is daarom dat de massamedia erin slagen hun serialisme op te leggen.
Het huidig kapitalisme is hyperuitbuitend, creëert immense zones van ellende in de derde wereld en zorgt voor een marginalisatie van vele segmenten van de samenleving. Hier is bovendien sprake van een hardnekkige paradox: hoewel we steeds meer techno-wetenschappelijke middelen hebben om ecologische crisis en armoede af te wenden, gebeurt dit niet door het onvermogen sociale krachten te organiseren die nodig zijn voor het aanwenden van die middelen met deze doeleinden.
Nog een onderdeel van de crisis is een vermenigvuldiging van nationalistische sentimenten en eisen, derde-wereldsvorming met een daarmee gepaard gaande exacerbatie van kwesties rondom immigratie en racisme.
Om dit soort crisis het hoofd te bieden hebben we een ecosofie nodig die de menselijke praxis in zoveel mogelijk domeinen reconstrueert. We moeten collectief gehersingulariseerd worden, zodanig dat we de ellende en wanhoop die de massamedia produceren overwinnen. De ecosofische taak komt neer op het produceren van een nieuw menselijk bestaan in nieuwe historische contexten. Hiervoor is het nodig de modaliteiten van groeps-zijn te herconstrueren om tegenwicht te bieden aan de standaardisering van massamedia en conformisme.
Hiervoor is ook een andere opvatting van subjectiviteit vereist, eentje die niet zo rechtdoorzee is als die van Descartes. In plaats van over een subject te spreken, is het adequater te spreken van componenten van subjectivering, waardoor er een andere relatie ontstaat tussen individu, subjectiviteit en de omgeving.
Bovendien moeten er nieuwe paradigma’s worden uitgevonden die ethisch-esthetisch geïnspireerd zijn samen met een discours die subjectiviteit gaat opvatten als iets dat verbonden is aan kunstmatige vormen van intelligentie, kosmisch en mechaniek is. De ecosofie die hierbij hoort moet zich richten op onze sociale ecologie, mentale ecologie en de bredere ecologie van ons milieu.
Guatarri zoekt naar dissidente vormen van communicatie, die gehoorzamen aan een bepaalde logica van intensiteiten, een eco-logica die evolutionaire processen nastreeft. Dit moet dan dissidente vectoren opleveren die tegengesteld zijn aan de normale, gestandaardiseerde gang van zaken zijn en daarmee leiden tot meer singuliere subjectiveringen. De heterogeniteit die uit deze dissensus ontstaat kan zo leiden tot een breuk met de nu hegemoniale homogeniteit, waardoor er verschillen worden gesticht.
Dit heeft implicaties voor alle drie de ecologieën. De mentale ecologie moet pre-objectief en pre-persoonlijk worden, zodat het vloeibaar en veranderbaar wordt. Het moet een fragment worden van een geïncludeerd midden. Het moet in staat zijn een sociale strijd te decentreren, breukpunten grijpen en naar nieuwe vormen van denotatie, verbinding en significatie streven. Bovendien moet het innovatieve praktijken bevorderen en alternatieve ervaringen constitueren die uitgaan van een respect voor singulariteit. Het gaat kortom om een continue productie van autonomiserende subjectiviteit dat zich kan articuleren in relatie tot de rest van de samenleving.
De sociale ecologie betreft de ontwikkeling van affectieve en pragmatische cathexis in menselijke groepen van verschillende groottes. De veranderingen daarin moeten corresponderen met kwalitatieve reorganisaties van primaire subjectiviteit zoals dat optreedt bij de mentale ecologie. Vanuit de sociale ecologie dient er een processuele semiotiek te worden nagestreefd om een transitie te bewerkstelligen van massamedia naar postmedia, waardoor er nieuwe sociale assemblages ontstaan. Hiervoor is een massa bewustzijnsverhoging nodig, een transformatie van de assemblages van sociale strijd, een technologische evolutie van media die kunnen worden aangewend voor niet-kapitalistische doeleinden, en de herconstitutie van arbeidsprocessen.
Volgens Guatarri draait IWC op vier semiotieken: een economische, juridische, techno-wetenschappelijke en een van subjectivering. Met de sociale ecologie is het de bedoeling de hiërarchie hiertussen te ondermijnen, zodat er een andere subjectiviteit ontstaat dan de productief-economische. Uiteindelijk moet de sociale ecologie menselijke relaties herbouwen op ieder niveau van de socius.
Op het niveau van het milieu moeten we nationale equilibriums stichten ten aanzien van het klimaat, uitstoot reguleren, een machine-ecologie ontwikkelen die als doel heeft de natuur te verdedigen en beschermen, nieuwe levensvormen creëren en een nieuw narratief ontwikkelen met verhalen van permanente hercreatie om het narratief van de Bijbelse genese te vervangen.
Uiteindelijk moeten we nieuwe universums van waarde creëren, zodat processen van singularisering hun consistentie kunnen herontdekken. We hebben nieuwe sociale en esthetische praktijken nodig, nieuwe praktijken van het Zelf in relatie met de Ander, het vreemde. We kunnen ontsnappen aan de grote crisis van onze tijd door het articuleren van een wordende subjectiviteit, een voortdurend muterende socius en een milieu dat opnieuw uitgevonden wordt. Integraal aan de ecosofische praktijk moet het vermenigvuldigen van verschil zijn en het creëren van een creatieve autonomie om uiteindelijk een nieuwe zelfverzekerdheid te vinden die de mens aanzet tot het heroveren van de verschillende domeinen verbonden aan de drie ecologieën.
October 8, 2024
Väga aktuaalne.
(Ilmselt oleks veel aktuaalsem, kui oleks rohkemast aru saanud)
(Ilmselt oleks veel aktuaalsem, kui oleks rohkemast aru saanud)
September 8, 2023
No es el LIBRO de Guattari, pero hace un análisis interesante sobre lo que llama las tres ecologías y hace comprender cómo las diferentes formas que toma nuestro pensamiento constituyen diferentes formas de hacer el mundo.
December 11, 2025
Written in 1989, this book certainly does have an aura of something visionary when it suggests that the ideology of global capitalism will eventually give society to the parasitic kind of Donald Trump:
To Guattari, the proper level of analysis when it comes to ecology does not take place in the traditional man-nature binary, but rather a intimately connected web of mental, social and environmental issues. Notably, there's no ecological revolution without a societal and also a personal revolution that purges the capitalistic doctrines from all kinds of subjectivity:
There's also a wonderful suggestion for the age of automatization:
"Just as monstrous and mutant algae invade the lagoon of Venice, so our television screens are populated, saturated, by ‘degenerate’ images and statements [écnocés]. In the field of social ecology, men like Donald Trump are permitted to proliferate freely, like another species of algae, taking over entire districts of New York and Atlantic City; he ‘redevelops’ by raising rents, thereby driving out tens of thousands of poor families, most of whom are condemned to homelessness, becoming the equivalent of the dead fish of environmental ecology." (p. 28)
To Guattari, the proper level of analysis when it comes to ecology does not take place in the traditional man-nature binary, but rather a intimately connected web of mental, social and environmental issues. Notably, there's no ecological revolution without a societal and also a personal revolution that purges the capitalistic doctrines from all kinds of subjectivity:
"The only true response to the ecological crisis is on a global scale, provided that it brings about an authentic political, social and cultural revolution, reshaping the objectives of the production of both material and immaterial assets. Therefore this revolution must not be exclusively concerned with visible relations of force on a grand scale, but will also take into account molecular domains of sensibility, intelligence and desire. A finalization of social labour, regulated in a univocal way by a profit economy and by power relations, would only lead, at present, to dramatic dead-ends." (p. 18)
There's also a wonderful suggestion for the age of automatization:
"I have already stressed that it is less and less legitimate that only a profit-based market should regulate financial and prestige-based rewards for human social activities, for there is a range of other value systems that ought to be considered, including social and aesthetic ‘profitability’ and the values of desire. Until now, these non-capitalist domains of value have only been regulated by the State; hence, for example, the esteem in which national heritage is held. We must stress that new social associations – such as institutions recognized for their social utility – should broaden the financing of a more flexible non-private, non-public Third Sector, which will be forced to expand continuously for as long as human labour gives way to machinization. Beyond recognizing a universal basic income – as a right rather than as some kind of ‘New Deal’ – the question becomes one of how to encourage the organization of individual and collective ventures, and how to direct them towards an ecology of resingularization." (p. 44)
October 10, 2025
pudru & kapsad
üritasin läbi närida, mis päriselt külge jäi, ei tea.
üritasin läbi närida, mis päriselt külge jäi, ei tea.
May 28, 2011
Hopefully, doing a book review of this text for Baudrillard Studies. Man I have a great job. Its official, my review of this text will be in Baudrillard Studies next edition. Look for it online. Also, this text is reasonably straightforward by Guattari standards. Its like even my grandma could understand theory, and that's startling consisdering how many years it took me to wrap my head around the Conceptual Psychosis in Guattari's Chaosmosis - but alas, he was trying to spark some kind of grassroots deep ecology movement in the 90's. After teaming up with Antonio Negri for a while in the 80's he started writing more mass oriented publications - Communists Like Us springs to mind as well...this falls under the same auspices as CLU, and clocking in at a meagre 35 pages, TE could be read on the john during one massive thundershit alone - which is where the propaganda could be utilized most effectively (Where does the shit actually go once it leaves the toilet anyway? hmm...).
Stay Classy - BK (Have it your way).
Stay Classy - BK (Have it your way).
April 11, 2024
Oh, mis lugemine! Maailmaraputav essee ja suurepärane tõlkija saatesõna. Guattari ise kirjutab prantslaslikult temperamentselt ja selle hõngu edasiandmiseks on tõlkija mõnevõrra ohverdanud eesti keele lihtsuse ilu. Seega, kes pureda ei jaksa, lugegu saatesõna esimesena.
July 2, 2020
It is my new favourite book, even if the problem and the pleasure with favourite books is that they stick and keep coming back to you. It depicts the arts of doing ecology and even if published in eighties, it feels so relevant today. Guattari speaks about the need to re-singularize, also for the artists, because “the goal of a painter is not to repeat the same painting indefinitely.” (Guatarri 1989, 40) He also favours literary fiction rather than such books by Lacan, Jung or Freud because of not a pure intentional transparency. Though sometimes, I think, it is good to be intentionally straightforward like – it is a very well written book. Also, even not a literary fiction, if it keeps coming back as relevant to humanity or a human-being, there is something special about it, something of what Guattari attributes mostly to literary fiction.
January 23, 2023
A very impressive piece of ecocritique - or 'ecosophy' - that goes beyond. If we can consider such a thing possible. Guattari has an impressive variety of sources to drawn on - there are distinctly Nietzschean aspects to his prescriptions, and I was particularly satisfied by his views on Lenin.
This was just an incredibly refreshing text from the perspective of ecocritique/environmentalism/ecosophy - whichever. Often, authors of these feel the need to spend pages and pages on statistics, prescribe the same three or four underwhelming solutions. Guattari avoids this, usefully I think (at times eco-philosophers advocate more dramatic action, which is justified in the circumstances, but often distressingly vague).
This was just an incredibly refreshing text from the perspective of ecocritique/environmentalism/ecosophy - whichever. Often, authors of these feel the need to spend pages and pages on statistics, prescribe the same three or four underwhelming solutions. Guattari avoids this, usefully I think (at times eco-philosophers advocate more dramatic action, which is justified in the circumstances, but often distressingly vague).
February 15, 2008
I was kinda hoping this would be more about ecology/environmentalism, but Guattari just uses that as a starting point for another rant about psychoanalysis and subjectivity. I love the technical/mathematical terminology he uses and the basic foundation of the ideas. Actual essay is only like 50 pages but footnotes and epilogue essay on transversality (which was totally needed, cuz as soon as I finished Guattari's part I was like what the fuck is that anyways) were actually quite informative and the bibliography makes for a good reading list (I want to read Bateson! and Virilio!).
July 12, 2017
ต้องกลับมาอ่านเก็บอีกครั้ง.
March 26, 2021
Guatarri’s The Three Ecologies relentlessly and poignantly challenges our simple conception of ecology. It creates a multi-dimensioinal definition of the concept, expanding the scope to now encompass mental ecology, social ecology, and of course, environmental ecology, with an ecosophical perspective on our conception of subjectivity.
In fact, Guatarri completely denounces the clear-cut definitions separating ecology with everything but human activities; instead, he believes in coining the studies of ecology as “ecosophy”—the study of the theoretical, ethicopolitical, aesthetic—beyond the purely environmental, biological, and occasionally the political. The insightful redefinition of ecology itself offers a new vision for humans to perceive the world and the problems within.
Offering the alternative definition of ecology that goes beyond “being a discipline of refolding on interiority, or a simple renewal of earlier forms of 'militancy',” Guatarri calls for “a multifaceted movement” that reconstructs the human subjectivity previously destructed by capitalism and mass media creations of a singular subjectivity, a universal law, and a single scientific paradigm.
Guatarri’s definition of ecology is a radical one, and it essentially reshapes our approach to problems plaguing humanity from connecting the roots of the problems into one discipline that entails multiple interactive agencies. He writes, “Ecology must stop being associated with the image of a small nature-loving minority or with qualified specialists. Ecology in my sense questions the whole of subjectivity and capitalistic power formations, whose sweeping progress cannot be guaranteed to continue as it has for the past decade.”
Guatarri sees the human struggle from a unique lens, and he identifies the accumulation of capitals and the brainwashing mass media productions as the culprits, connecting the conventional domains of ecology to social justice and humanity at large.
Guatarri points out the current dilemma of the paradoxical role of technoscientific means: while explorations in the scientific realm could potentially alleviate environmental problems, the advancements are destructing the very subjectivity that Guatarri advocates. The problem is a complex one: the deterioration of the environmentally ecological also means “the increasing deterioration of human relations with the socius, the psyche and 'nature'”—something not simply “due to environmental and objective pollution” but because of the “certain incomprehension and fatalistic passivity towards these issues as a whole.” It is the perspective that we see these issues that Guatarri finds so troubling, and he is absolutely right.
In the book, Guatarri finds faults in structuralism and even postmodernism—paradigms that he believes has “accustomed us to a vision of the world drained of the significance of human interventions, embodied as they are in concrete politics and micropolitics.” Guatarri fears “the death of ideologies and the return to universal values”—especially when we approach environmental ecology, mental ecology, and social ecology. It is great paradigm that constantly divides “the Real into a number of discrete domains” that the book condemns.
Moreover, Guatarri challenges not only the simplified definition of ecology but also the perspective behind it. He calls for space for ambivalence and the enabling of the “singular, the exceptional, the rare.” It is not only his views on ecology but his belief system that offers inspirations.
Completely abdicating reductionalism and division, Guatarri endorses a more holistic approach as he compares the social world with the ecosystem—capitalistic forces as algae, and minority groups as dying species. In a way, the three ecologies are deeply intertwined: social relations live in the environmental, and in mental ecology, we find wisdom about the other two.
As Guatarri writes, “It is not only species that are becoming extinct but also the words, phrases, and gestures of human solidarity.” Environmental concerns also encourage us to look within us, and vice versa.
Ultimately writing for justice and equality, Guatarri speaks for the marginalized and condemns capitalism for its institutional harm, which has affected “the cultural texture of [the Third World’s] populations, its habitat, its immune systems, climate, etc.” In the end, our coexistence with the environment manifests the interconnected nature of social, mental, and environmental ecologies.
Guatarri goes as far as contextualizing the issue as one pertaining to the general rights of humanity at large, writing that “Territories and is concerned with intimate modes of being, the body, the environment or large contextual ensembles relating to ethnic groups, the nation, or even the general rights of humanity.”
The book does not just leave the readers in a hopeless state of confusion. Guatarri offers solutions, despite their abstract nature. He calls for the “massive reconstruction of social mechanisms,” the complete recreation of interdisciplinary approaches.
For social ecology to escape from the domination of powerful enterprises “hostile to any innovation, oppressing women, children and the marginalized,” it is “new social and aesthetic practices, new practices of the Self in relation to the other, to the foreign, the strange - a whole programme that seems far removed from current concerns” that we need.
Specifically, Guatarri lists three things as the key to breaking out of the current pitfall: a nascent subjectivity, a constantly mutating socius , and an environment in the process of being reinvented—all connected to one another in important ways.
Although Guatarri’s solutions purport to be abstract and idealistic, the new approaches that he advocates in The Three Ecologies will be a lasting wisdom to humanity.
In fact, Guatarri completely denounces the clear-cut definitions separating ecology with everything but human activities; instead, he believes in coining the studies of ecology as “ecosophy”—the study of the theoretical, ethicopolitical, aesthetic—beyond the purely environmental, biological, and occasionally the political. The insightful redefinition of ecology itself offers a new vision for humans to perceive the world and the problems within.
Offering the alternative definition of ecology that goes beyond “being a discipline of refolding on interiority, or a simple renewal of earlier forms of 'militancy',” Guatarri calls for “a multifaceted movement” that reconstructs the human subjectivity previously destructed by capitalism and mass media creations of a singular subjectivity, a universal law, and a single scientific paradigm.
Guatarri’s definition of ecology is a radical one, and it essentially reshapes our approach to problems plaguing humanity from connecting the roots of the problems into one discipline that entails multiple interactive agencies. He writes, “Ecology must stop being associated with the image of a small nature-loving minority or with qualified specialists. Ecology in my sense questions the whole of subjectivity and capitalistic power formations, whose sweeping progress cannot be guaranteed to continue as it has for the past decade.”
Guatarri sees the human struggle from a unique lens, and he identifies the accumulation of capitals and the brainwashing mass media productions as the culprits, connecting the conventional domains of ecology to social justice and humanity at large.
Guatarri points out the current dilemma of the paradoxical role of technoscientific means: while explorations in the scientific realm could potentially alleviate environmental problems, the advancements are destructing the very subjectivity that Guatarri advocates. The problem is a complex one: the deterioration of the environmentally ecological also means “the increasing deterioration of human relations with the socius, the psyche and 'nature'”—something not simply “due to environmental and objective pollution” but because of the “certain incomprehension and fatalistic passivity towards these issues as a whole.” It is the perspective that we see these issues that Guatarri finds so troubling, and he is absolutely right.
In the book, Guatarri finds faults in structuralism and even postmodernism—paradigms that he believes has “accustomed us to a vision of the world drained of the significance of human interventions, embodied as they are in concrete politics and micropolitics.” Guatarri fears “the death of ideologies and the return to universal values”—especially when we approach environmental ecology, mental ecology, and social ecology. It is great paradigm that constantly divides “the Real into a number of discrete domains” that the book condemns.
Moreover, Guatarri challenges not only the simplified definition of ecology but also the perspective behind it. He calls for space for ambivalence and the enabling of the “singular, the exceptional, the rare.” It is not only his views on ecology but his belief system that offers inspirations.
Completely abdicating reductionalism and division, Guatarri endorses a more holistic approach as he compares the social world with the ecosystem—capitalistic forces as algae, and minority groups as dying species. In a way, the three ecologies are deeply intertwined: social relations live in the environmental, and in mental ecology, we find wisdom about the other two.
As Guatarri writes, “It is not only species that are becoming extinct but also the words, phrases, and gestures of human solidarity.” Environmental concerns also encourage us to look within us, and vice versa.
Ultimately writing for justice and equality, Guatarri speaks for the marginalized and condemns capitalism for its institutional harm, which has affected “the cultural texture of [the Third World’s] populations, its habitat, its immune systems, climate, etc.” In the end, our coexistence with the environment manifests the interconnected nature of social, mental, and environmental ecologies.
Guatarri goes as far as contextualizing the issue as one pertaining to the general rights of humanity at large, writing that “Territories and is concerned with intimate modes of being, the body, the environment or large contextual ensembles relating to ethnic groups, the nation, or even the general rights of humanity.”
The book does not just leave the readers in a hopeless state of confusion. Guatarri offers solutions, despite their abstract nature. He calls for the “massive reconstruction of social mechanisms,” the complete recreation of interdisciplinary approaches.
For social ecology to escape from the domination of powerful enterprises “hostile to any innovation, oppressing women, children and the marginalized,” it is “new social and aesthetic practices, new practices of the Self in relation to the other, to the foreign, the strange - a whole programme that seems far removed from current concerns” that we need.
Specifically, Guatarri lists three things as the key to breaking out of the current pitfall: a nascent subjectivity, a constantly mutating socius , and an environment in the process of being reinvented—all connected to one another in important ways.
Although Guatarri’s solutions purport to be abstract and idealistic, the new approaches that he advocates in The Three Ecologies will be a lasting wisdom to humanity.
November 6, 2024
“Se necesita una inmensa reconstrucción de los mecanismos sociales para hacer frente a los estragos del Capitalismo Mundial Integrado (CMI). Ahora bien, esta reconstrucción no depende tanto de reformas desde arriba, leyes, decretos, programas burocráticos, como de la promoción de prácticas innovadoras, la proliferación de experiencias alternativas, centradas en el respeto de la singularidad y en un trabajo permanente de producción de subjetividad, que se autonomicen al articularse convenientemente con el resto de la sociedad”.
October 5, 2021
Ik zal niet pretenderen dat ik elke letter begrepen heb, maar desalniettemin een geweldige(, korte) tekst. Choquerend, informerend en activerend. Wat mij betreft voor ieders leeslijst.
Het voorwoord van Ian Pindar en Paul Sutton is aangenaam inleidend en verhelderend. Het essay van Gary Genesko heb ik voor deze keer lezen gelaten voor wat het was.
Het voorwoord van Ian Pindar en Paul Sutton is aangenaam inleidend en verhelderend. Het essay van Gary Genesko heb ik voor deze keer lezen gelaten voor wat het was.
March 24, 2023
Seize the means of subjectivation! Create new existential territories and combine them into potent alchemical mixtures! Resist the homogeneity of integrated world capital! Understand that the future of the earth must include rupture if it is to include survivals.
January 6, 2025
leitura rápida, leve, divertida. o tom é um tanto idealista, é verdade, mas oferece um programa político a ser considerado. publicado originalmente em 1989, já mostra alguns sinais de envelhecimento teórico, mas segue em grande medida atual
June 29, 2023
Linee guida per una soggettività ecologica.
March 9, 2017
In this text, Guattari suggests a transformation in revolutionary practice. Post industrial capitalism – which he re-codes Integrated World Capitalism - has transformed subjectivity through its control over the media. Guattari suggests that there are three ecologies: 1. The environment; 2. social relations; 3. human subjectivity. Each of these three has been polluted: The environment through traditionally thought of pollution; the social relations through typical Marxist understandings (though transformed through post-industrial capital); and the subjectivity through the deception of the mass media, which acts as a blockage and shapes desire towards some traditional order of things. Though these ecologies are interconnected, and form an ecological relationship with one another, the majority of the text focuses on the third ecology, as without a tranformation in this ecology, any change in the others matters little. Without a change in the desire of subjects, it matters little whether or not the means of production are taken back, or whether the environment is "saved", as the conditions that lead to those realities will remain.
The shift of the human subjectivity occurs at a molecular. The subject is made up of subjectivities which affect and shape the subject. So too, is the subject a part of subject groups or social groups that make change. Shifts in subjectivity are molecular, and result in the becomings of the subject. Guattari believes that these molecular shifts have the potential to overcome the other ecological disasters. But, the pathway is not straightforward, and will require experimentation. It is in this experimental framework that the transformation become aesthetic rather than scientific. Like the artist, who is in the midst of a painting, must bifurcate in light of a mistake on the canvas, the subject groups must also bifurcate and transform the socius. In light of former social movements this might require starting over - we may need a new canvas for a new painting. Furthermore, we must be careful, so as to not fall back into the destructive repetitions of capitalism and lead to further destruction. Instead, as Guattari says, "we must appropriate the Universes of value...We need new social and aesthetic practices, new practices of the self" (p. 46) in order to create new ecological movements.
I really appreciate Guattari's project. Like his work with Deleuze, the read was enjoyable, and contained a certain movement to it, which kept me engaged and interested. Furthermore, the message is filled with the potential for hope that seems to be desperately needed in our current political climate. However, in a similar fashion to the project of acceleration (which one can see the beginings of in this work, with the hope for a Universal Basic Income, and the desire for the surplus to lead to everyone getting what they need), this project seems impossible with in a contemporary neoliberal/pseudo fascist world. Despite seeing the beginnings of these movements, and writing explicitly about where they can and have led, Guattari's project seems almost too hopeful in regards to the potential of molecular movement. The focus is on the local, and localities moving together to form a heterogenesis which sounds wonderful. My hope is that Guattari is right, and that our local movements (which seem to be the only movements with any sort of strength) can bring about molecular shifts within the socius – perhaps these shifts will be parasitic? In any case, this essay is a good read, and the essay Gary Genosko at the end of the book was also a nice insight into mixture of life, theory and analysis of Guattari. I recommend the read.
The shift of the human subjectivity occurs at a molecular. The subject is made up of subjectivities which affect and shape the subject. So too, is the subject a part of subject groups or social groups that make change. Shifts in subjectivity are molecular, and result in the becomings of the subject. Guattari believes that these molecular shifts have the potential to overcome the other ecological disasters. But, the pathway is not straightforward, and will require experimentation. It is in this experimental framework that the transformation become aesthetic rather than scientific. Like the artist, who is in the midst of a painting, must bifurcate in light of a mistake on the canvas, the subject groups must also bifurcate and transform the socius. In light of former social movements this might require starting over - we may need a new canvas for a new painting. Furthermore, we must be careful, so as to not fall back into the destructive repetitions of capitalism and lead to further destruction. Instead, as Guattari says, "we must appropriate the Universes of value...We need new social and aesthetic practices, new practices of the self" (p. 46) in order to create new ecological movements.
I really appreciate Guattari's project. Like his work with Deleuze, the read was enjoyable, and contained a certain movement to it, which kept me engaged and interested. Furthermore, the message is filled with the potential for hope that seems to be desperately needed in our current political climate. However, in a similar fashion to the project of acceleration (which one can see the beginings of in this work, with the hope for a Universal Basic Income, and the desire for the surplus to lead to everyone getting what they need), this project seems impossible with in a contemporary neoliberal/pseudo fascist world. Despite seeing the beginnings of these movements, and writing explicitly about where they can and have led, Guattari's project seems almost too hopeful in regards to the potential of molecular movement. The focus is on the local, and localities moving together to form a heterogenesis which sounds wonderful. My hope is that Guattari is right, and that our local movements (which seem to be the only movements with any sort of strength) can bring about molecular shifts within the socius – perhaps these shifts will be parasitic? In any case, this essay is a good read, and the essay Gary Genosko at the end of the book was also a nice insight into mixture of life, theory and analysis of Guattari. I recommend the read.
September 13, 2025
No podemos esperar que los políticos esten a cargo de la organización social, menos aun cuando los sindicatos se ven desbordados por la mutación constante de una sociedad que está continuamente en crisis.
Los individuos han de devenir a la vez más solidarios y cada vez más diferentes.
Los individuos han de devenir a la vez más solidarios y cada vez más diferentes.
August 18, 2020
As três ecologias de Guattari são a mental, a social e a ambiental. Seu conjunto forma um horizonte ético-político para orientar transformações sociais emancipadoras em um momento histórico que o autor interpreta como sendo de declínio da polarização política Leste-Oeste (Socialismo-Capitalismo) e emergência de um contexto de pulverização de demandas sociais.
O ponto central do livro é que a orientação "ecosófica", a ético-política ecológica, deve ser precária e não totalizante, aberta e não fechada a todas as formas de existência que não se enquadrem nos modelos pré-definidos. Deve ser uma capaz de captar devires, de ressingularizar os indivíduos, de fomentar desterritorializações. Para que isto ocorra, as três dimensões da ecologia - mental, social e ambienta - devem ser articuladas conjuntamente. Nega assim a primazia do econômico, da estrutura, da teoria marxista para revolucionar a sociedade. Pelo contrário, Guattari insiste que é nas veredas da micropolítica que a mudança e emancipação pode ocorrer.
Uma crítica possível é que, em sua sanha para rejeitar narrativas totalizantes, Guattari termina por fazer apenas a análise do pensamento teórico-acadêmico sobre a sociedade e não uma análise da sociedade. Se olharmos com empatia e abertura para toda a parte só o que vemos são exceções aos modelos teóricos. Não há indivíduo que conduza suas ações pelas lições dos manuais teóricos de sociologia e as revoluções são feitas por indivíduos que, justamente, estão fora dos modelos hegemônicos de percepção de mundo.
Parece que os autor quer ensinar algo que a humanidade já sabe fazer: a mim parece que na micropolíticas somos todos absolutamente criativos. Difícil definir a varejo o que é mais singular que outro. Insistir que as mídias são nocivas, que o capitalismo aplainou as subjetividades atuais, parece contradizer a postura que enxerga no real sempre muito mais do que os limites da teoria.
Fiquei, então, dividido entre as premissas e as conclusões de Guattari. Perdido sobre o que fazer. Perdido em absoluto. Mas, como ele, concordo que estar perdido, fora do esquadro, é viver num espaço criativo.
O ponto central do livro é que a orientação "ecosófica", a ético-política ecológica, deve ser precária e não totalizante, aberta e não fechada a todas as formas de existência que não se enquadrem nos modelos pré-definidos. Deve ser uma capaz de captar devires, de ressingularizar os indivíduos, de fomentar desterritorializações. Para que isto ocorra, as três dimensões da ecologia - mental, social e ambienta - devem ser articuladas conjuntamente. Nega assim a primazia do econômico, da estrutura, da teoria marxista para revolucionar a sociedade. Pelo contrário, Guattari insiste que é nas veredas da micropolítica que a mudança e emancipação pode ocorrer.
Uma crítica possível é que, em sua sanha para rejeitar narrativas totalizantes, Guattari termina por fazer apenas a análise do pensamento teórico-acadêmico sobre a sociedade e não uma análise da sociedade. Se olharmos com empatia e abertura para toda a parte só o que vemos são exceções aos modelos teóricos. Não há indivíduo que conduza suas ações pelas lições dos manuais teóricos de sociologia e as revoluções são feitas por indivíduos que, justamente, estão fora dos modelos hegemônicos de percepção de mundo.
Parece que os autor quer ensinar algo que a humanidade já sabe fazer: a mim parece que na micropolíticas somos todos absolutamente criativos. Difícil definir a varejo o que é mais singular que outro. Insistir que as mídias são nocivas, que o capitalismo aplainou as subjetividades atuais, parece contradizer a postura que enxerga no real sempre muito mais do que os limites da teoria.
Fiquei, então, dividido entre as premissas e as conclusões de Guattari. Perdido sobre o que fazer. Perdido em absoluto. Mas, como ele, concordo que estar perdido, fora do esquadro, é viver num espaço criativo.
February 26, 2022
uh sad kad se raspišem, po običaju pola će biti neka anegdota iz života takoreći;
ima već nekih mesec dana da ja razvlačim ovo čitanje bez preke potrebe jednostavno samo sam takva osoba. a taj dan kad sam kupila knjigu, šalje mi žarko poruku sledećeg sadržaja: "da li mogu da te nazovem imam nešto važno da ti kažem. u vezi sa jednom knjigom" zove me i kaže "jaoj kakvu sam emisiju slušao na radiju beograd! idi odmah nam kupi tu knjigu!" ko da sam ja neka početnica, već uveliko imala knjigu u rukama (u pitanju je gostovanje prof dr jovana cekića u nekoj emisiji na radio beogradu, preslušala sam naravno ali mi uopšte nije jasno što se žarko oduševljava toliko kad je to jedan klasičan prikaz, razgovor takoreći. mada moram da kažem da sam slušala nakon čitanja knjige nisam htela da utiče na moj dojam, pa možda zbog toga nisam oduševljena jer sam to već pročitala itd.itd.).
vazda zanimljiv ovaj čovek gatari. filozof, malo lakanovac pa kontralakanovac, politički aktivista naravno, semiolog. konstantno izmišlja nešto (reči i slično). sa delezom ima tu kritiku lakana koju nešto ne planiram toliko da čitam ali ko će znati možda se ipak nekad!! u životu i toga dohvatim. pored toga što se za njih vezuje ta šizoanaliza ili kako god da se to zove (to sam čula na radiju), još jedna izmišljena reč tj. pojam je ekozofija. dopada mi se jako taj spoj, mada mi je malo i preteran jer ispada kao da iza reči ekologija nema nikakve filozofije, pa sad moramo da dodamo i filozofiju, da oplemenimo to. glupost. u svakom slučaju, ta njegova ekozofija bi trebalo da bude to spoj ekologije i filozofije, jedna moguća buduća filozofija. tu imaju tri registra - mentalna ekologija, ekologija okoliša (da tako kažemo uslovno rečeno "klasična" ekologija) i društvena ekologija i ta tri registra su njegov pokušaj da proširi pojam ekologije, budući da se ove tri zasebne ekologije prožimaju i ne mogu postojati zasebno jer su osnov za sve buduće moguće ekologije.
kaže taj profesor cekić kako su tri ekologije značajne jer kao da najavljuju vreme koje dolazi (a ja bih rekla - već je došlo/vreme, prim.prev.)
ima već nekih mesec dana da ja razvlačim ovo čitanje bez preke potrebe jednostavno samo sam takva osoba. a taj dan kad sam kupila knjigu, šalje mi žarko poruku sledećeg sadržaja: "da li mogu da te nazovem imam nešto važno da ti kažem. u vezi sa jednom knjigom" zove me i kaže "jaoj kakvu sam emisiju slušao na radiju beograd! idi odmah nam kupi tu knjigu!" ko da sam ja neka početnica, već uveliko imala knjigu u rukama (u pitanju je gostovanje prof dr jovana cekića u nekoj emisiji na radio beogradu, preslušala sam naravno ali mi uopšte nije jasno što se žarko oduševljava toliko kad je to jedan klasičan prikaz, razgovor takoreći. mada moram da kažem da sam slušala nakon čitanja knjige nisam htela da utiče na moj dojam, pa možda zbog toga nisam oduševljena jer sam to već pročitala itd.itd.).
vazda zanimljiv ovaj čovek gatari. filozof, malo lakanovac pa kontralakanovac, politički aktivista naravno, semiolog. konstantno izmišlja nešto (reči i slično). sa delezom ima tu kritiku lakana koju nešto ne planiram toliko da čitam ali ko će znati možda se ipak nekad!! u životu i toga dohvatim. pored toga što se za njih vezuje ta šizoanaliza ili kako god da se to zove (to sam čula na radiju), još jedna izmišljena reč tj. pojam je ekozofija. dopada mi se jako taj spoj, mada mi je malo i preteran jer ispada kao da iza reči ekologija nema nikakve filozofije, pa sad moramo da dodamo i filozofiju, da oplemenimo to. glupost. u svakom slučaju, ta njegova ekozofija bi trebalo da bude to spoj ekologije i filozofije, jedna moguća buduća filozofija. tu imaju tri registra - mentalna ekologija, ekologija okoliša (da tako kažemo uslovno rečeno "klasična" ekologija) i društvena ekologija i ta tri registra su njegov pokušaj da proširi pojam ekologije, budući da se ove tri zasebne ekologije prožimaju i ne mogu postojati zasebno jer su osnov za sve buduće moguće ekologije.
kaže taj profesor cekić kako su tri ekologije značajne jer kao da najavljuju vreme koje dolazi (a ja bih rekla - već je došlo/vreme, prim.prev.)
August 15, 2018
Trump mentioned -
November 17, 2019
Life is an ‘aesthetico-existential process’. Among the many arguments stringed to the thread of human ecology, it is perhaps this that Guattari would kindly nod to the most. In ‘The Three Ecologies’, it is the artists who are considered to provide the most profound insights into the human condition:
“ … that poetic utterances can anticipate scientific advances by decades”.
As a conceptual construct our life is a work in progress … to learn to develop or respond to the chance events and the singularized points that take us in a new direction; or let us recognize a situation as a potential ‘new’ direction.
Ecosophy as an idea is illuminating in the sense that 'involves', it allows to dissolve the various forms of mental attitudes we develop. The philosophy of ecology, of human environment within the natural world, which we are mainly a 'part' of and not owners or bearers.
In light of the model of ‘Ecosophy’, Guattari stresses the generation of these singular events that mark one’s ‘mental ecosophy’, as well as their regeneration for subsequent resingularization of such moments, most importantly, to combat what is depicted as “fatalistic passivity”.
This sort of ‘idle’ passivity which results from the mass media’s “infantilization of opinion” is what freezes whatever discourse our ‘social ecosophy’ is engaged in, and thus emanates an atmosphere of a mass-passivity which endangers our already fragile ‘environmental ecosophy’.
As a document of cultural theory, ‘The Three Ecologies’ is an interestingly relevant read for our times. Guattari proposes what he terms as a ‘heterogenesis’ -- a ‘process of continuous singularization’ of subjectivity.
The poetic utterance and a simultaneous discursivity attached to its innumerable ambiguous chain of signification allows us to reject reductionist dominant interpretations of the individual, the society and the natural ecosystem. And the relevance of individual as well as collective participation of human beings in questioning the homogenization of a mass-discourse is restored.
“ … that poetic utterances can anticipate scientific advances by decades”.
As a conceptual construct our life is a work in progress … to learn to develop or respond to the chance events and the singularized points that take us in a new direction; or let us recognize a situation as a potential ‘new’ direction.
Ecosophy as an idea is illuminating in the sense that 'involves', it allows to dissolve the various forms of mental attitudes we develop. The philosophy of ecology, of human environment within the natural world, which we are mainly a 'part' of and not owners or bearers.
In light of the model of ‘Ecosophy’, Guattari stresses the generation of these singular events that mark one’s ‘mental ecosophy’, as well as their regeneration for subsequent resingularization of such moments, most importantly, to combat what is depicted as “fatalistic passivity”.
This sort of ‘idle’ passivity which results from the mass media’s “infantilization of opinion” is what freezes whatever discourse our ‘social ecosophy’ is engaged in, and thus emanates an atmosphere of a mass-passivity which endangers our already fragile ‘environmental ecosophy’.
As a document of cultural theory, ‘The Three Ecologies’ is an interestingly relevant read for our times. Guattari proposes what he terms as a ‘heterogenesis’ -- a ‘process of continuous singularization’ of subjectivity.
The poetic utterance and a simultaneous discursivity attached to its innumerable ambiguous chain of signification allows us to reject reductionist dominant interpretations of the individual, the society and the natural ecosystem. And the relevance of individual as well as collective participation of human beings in questioning the homogenization of a mass-discourse is restored.
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