Delueze Study:

The main mistake of the modernity is to put the “social question” in the in the foreground and to forget to ask the genealogical question.

Thanks for the rhizomes, Arminus.

My pleasure, D 63.

Arminius-

The fact is, that Fuller grew up in abject poverty as a young man, and his primary starting point was exactly, the elimination of poverty, homelessness, in ref.to the construction of geodesic domes. Academic circles may have overlooked here.

If you have solved it, why not share it with us? Boy, d63 has solved all the mysteries of the universe, but his mind is no match for Deluze.

Seems like a bunch of meaning making anyway. Difference and repetition…can easily be explained with the aphorism of a splatter painting. A splatter painting is repetitive chaos, the mona lisa is ordered intelligent chaos. If deluze’s book doesn’t explain consciousness, it just seems like a social commentary, something a girl would write. I don’t see what the purpose of it is, id rather see a movie, they are closer to the truth than words.

Delueze’s claims about order and chaos, seems rather “deluezional” to me.

Clarification of the above:

It was not that Fuller grew up in an impoverished household, in fact his family was prosperous, affording him a Harvard education, but that the Great Depression caused him to suffer intolerable poverty. Further, it was not the geodific structures, which were to solve the problem of poverty related homelessness, but his concept of the Dymaxion, 4D type structures, which were applied in a limited way.

The geodesic dome was invented by a guy by the name of Victor Norquist, and built by Walter Bauersfeld. The concept originated with Zeiss Optical.

There are levels of congruency here, regardless of specific shapes. So You are right, to a large extent, but motive is clearly present. The domes were thought up when USA was already a booming, prosperous economy.

The fact that Fuller grew up in poverty is not so important when it comes to the other fact: Fuller’s buildings have nothing to do with poverty.

Ultimate,

This is why the Frankfurt School directly opposes this chaos. But such opposition is retroactive , categorically, bringing back the focus on the post Kantian dilemma, whether all of modern philosophy since then, may be suspect as unfounded. The genealogy of modern philosophy is missing in this sense,the implication goes.

Not all of them, the 4D buildings are a precursor, and
They show motive. The character of the man shows an inclusiveness, outside of which perimeters can not be constructed as linearly, as that implies, motives aside.

How is modern philosophy unfounded? It had a founder, therefore it is founded.

Now you are saying that Fuller’s “family was prosperous, affording him a Harvard education” - that contradicts what you formerly said: “Fuller grew up in an abject poverty”.

Fuller was born 1895 - so he was already an adult during the Great Depression you mentioned.

Metaphors overrides Sloterdijk’s bubbles, so the references to poverty, and growing up, need not to do so linearly. The Great Depression shocked him, and in a timeless sense, the poverty permitted him even more so, if he was not raised in poverty. People used to poverty can cope with it, those unexpectedly thrown into it, feel it much more dramatically. He was still very young at the time, trying to raise a young family. The metaphors encompasses both men in both dimensions.

Yes, some say it was Descartes, but I would really start with Kant as reactive to Hume.

But I understand Your doubt, and I raised the foundation in reference to the thought, that, modern philosophy was genealogically finished.

You raised the foundation in relation to the thought that modern philosophy was genealogically finished? I don’t understand what you are trying to tell me.

Please see my annoyances topic.

Ultimate,

They ref goes back to The notion which was raised in the page before this, which Deleuze raised, that modernity is anti-genealogical. He took this up from Nietzche’s Critique of genealogy of morals.
The modern philosophy ends before Nietzche, and most consider him an interloper between modern and postmodern philosophy, per Heidegger. Modern philosophy is supposedly un-founded by this lack of genealogical process, which has come about
. Postmodernism suffers for lack of this unflinching, meaning it once had foundation ,significance, but the signifiers are all chaotic, lost the central signifier to unify genealogical significance. Soldjernic also wrote a critique of it.

I understand Your frustration, Ultimate, but some of the word salad we are finding ourselves are not merely a splash of color here and there, of sights, but actually of sounds. This is the critique Habermas makes of the whole affair, categorically. The foundation is there, but can not be seen.

The idea behind the rhizome was, as I already said, to have a symbol for the anti-genealogy. No ancestors, no origin, no parents, no past, no descendants, no children, no future, no hierarchy - but a mesh (network) of consumers (also drug consumers, of course, because Deleuze and Guattari themselves were professing drug consumers). Deleuze and Guattari had the obsession that the original sin was ancestry, descent, origin, just genealogy. So they said consequently that their rhizome was an anti-genealogy.

That’s my sense of it -that is with a twist different than mine.

Satyr, that you?

Deleuze and Guattari took that up from Friedrich Nietszche’s books, for example Morgenröte (1881), [i]Zur Genealogie der Moral /i, but they probably took that also up from Max Stirner’s book Der Einzelne und sein Eigentum (1844), because (to me) Deleuze’s and Guattari’s anti-genealogical philosophy is more like Stirner’s than Nietzsche’s philosophy. By the way: Max Stirner (actually: Johann Kaspar Schmidt) published his book Der Einzelne und sein Eigentum when Nietzsche was born (1844).

“Where Fichte had lectured: »Act like nobody!«, Stirner replicated: »Do what you can do alone on the world: Enjoy yourself!«” - My translation of: Peter Sloterdijk, Die schrecklichen Kinder der Neuzeit, 2014, S. 461.