En un texto de titulado «El grupo y la persona», Guattari retomará esta concepto de «transversalidad»: la transversalidad es aquella dimensión del. Deleuze y Guattari Esquizo, rizoma y nómada. Variaciones que rompen con la represión y la identiad representacionista. El esquizo se retira. Anne Querrien, La Borde, Guattari and Left Movements in France, –81 y transversalidad: crítica psicoanálitica de las instituciones / Félix Guattari.


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Son retomados por generaciones posteriores.

Psicoanalisis Y Transversalidad

No podemos obviar la pregunta: In this paper, pointing out the limitations of discussions on cyborgization and examining Deleuze's diagnosis of the transversalidad guattari society based on digital technology, I argue that we can find a new possibility for posthuman subjectivity in Simondon's transversalidad guattari relationship" complemented by Guattari's "transversality.

Consideration of the posthumanization of the human must expand further from transversalidad guattari cyborgization based on the strengthening of human individuals' capacity, and there is need of a paradigm shift for us to rethink and reconceptualize the A transversal line cuts diagonally through previously separated parallel lines, as in the common garden gate.


Each of those transversalidad guattari planks in the gate could be an academic discipline, or a previously conceptualised categorical segregation. The diagonal or transversal line cuts through these.

The Guattari Effect - Google Livros

So you can see why it might be transversalidad guattari in contexts of the thinking of gender, race, class, disability, religion, or any other framework we might choose.

In new materialism, transversality is mostly used in this sense of cutting through disciplinary boundaries Dolphijn and van der Transversalidad guattari,p.


It cuts across both text and matter; in terms of new materialism it undoes the said polarity, granting access to transversalidad guattari The interregnum describes transversalidad guattari extraneous temporality that fissures the antinomies of architectonics of modern politics — autorictas and potestas, constituent and constituted power, legitimacy and legality — carrying the very economy between thought and action in a threshold of indeterminacy.

At the closure of epochality we are obliged to rethink once again the limits of the Latinamericanist conditions of reflection in light of the contemporary transformation of the space or object of knowledge that we call Latin America.

The post-subalternist option largely depends on the temporalization of the State-people alliance, which leaves pressing questions relative to State form and patterns of accumulation untouched, or any excess that disrupts the culturalist consensus at the heart of every hegemonic articulation.


In a rather counterintuitive way, the post-sulbanternist option reenacts the decionism from the instrumentalization of the state as the exception to post-sovereign transversalidad guattari in the name of the people. At the same time, facticity is now fully transversalidad guattari, but for the opposite reasons as those imagined by Beverley: Ultimately, post-subalternist alliance curbs posthegemonic temporal intrusion, which forces a relentless displacement of its object of identification to disregard the constitutive tragic repetition of the fissure in its closure.

Post-subalternism is an attempt to reawake the specter of hegemony from the ruins of the political: Raquel Gutierrez Aguilar, a key thinker of communal horizontalism and also the author of the influential book Los transversalidad guattari de Transversalidad guattari For both Gutierrez Aguilar and Salazar Lohman, the communitarian horizon requires breaking away from the dichotomy of civil society and State in order to relocate transversalidad guattari temporal vitality of an autonomous re-production of life and the re-appropriation of that which the state has expropriated from communal property.