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By J. Wallin

This paintings examines the impoverished snapshot of lifestyles presupposed by way of the legacy of transcendent and representational pondering that keeps to border the bounds of curricular thought.

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Additional info for A Deleuzian Approach to Curriculum: Essays on a Pedagogical Life

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Indd 20 10/14/2010 9:16:50 PM THE ILLUSION OF TRANSCENDENCE 21 Deleuze (1997; 1988) turns to the philosophical works of Spinoza and the concept of immanence. The philosophy of transcendence relies on two basic commitments. First, transcendence requires the conceptualization of two ontological substances. If God, the Platonic Forms, or Cartesian subject is thought to transcend the world, then its composition must necessarily be of another kind. Put differently, if God were composed of the same substance as the world, the two would be akin.

It is in this way that Nietzsche regards the transcendent ideals of the ascetic priest a means of enslaving the masses according to the “common sense” of the herd (p. 456). Nietzsche rebukes, “[the priest] combats only the suffering itself, the comfiture of the sufferer, not its cause, not the real sickness: this must be our most fundamental objection to priestly medication” (p. 566). As Nietzsche (2000) writes, the outcome of ascetic reactivity in Western philosophy is nihilism. Asceticism purports that some greater power or value exists beyond material life, and that as disciplined subjects, we must renounce our desires in submission to their a priori image.

Language does not simply describe things in the world, it does things. Spinoza and the Plane of Immanence Nietzsche’s commentary on the nihilistic collapse of Western thought is intimate to the ontological problem of substances. indd 23 10/14/2010 9:16:50 PM 24 A DELEUZIAN APPROACH TO CURRICULUM confronted directly in the philosophy of Spinoza (Deleuze, 1997). While the God of Spinoza’s time was conceptualized as a substance of greater value and power, Spinoza (1951) remarks that “there can be, or be conceived, no other substance but God” (p.

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