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thattheontologyoforganisationalsys-temsisemergent;

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01).Hedealswithithoweverbysuggestingthat“...ifchangeswhicharepresent-at-handhavebeenpositedempir-ically‘inme’,itisnecessarythatalongwiththesesomethingpermanentwhichispresent-at-handshouldbepositedempirically‘outsideofme’.Whatisthuspermanentistheconditionwhichmakesitpossibleforthechanges‘inme’tobepresent-at-hand.”(Heidegger1962p.248).

ideaofreflec-tionaspartofthemethodofaction.Thenotionof“being”positsthatthe“present-at-hand”and“ready-to-hand”objectsandconceptsareusedinourdailydecisionsandactions.

The kind of kid who deliberately chooses to be a thief is one that bears watching.

However, almost all uses of the term “electronic literature” before the late 1990s refer to research literature that happens to be in electronic form[1], not to literary works.

N the late 1980s, a small but influential group of criminologists predicted a coming wave of violent juvenile crime: “superpredators,” as young as 11, committing crimes in “wolf packs.” Po

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Iowa Review Web,

‘how does it work?

riting rhizomatically; understanding texts as rhizomatic; and analyzing the rhizomatic linkages between texts and the talk of the research participants.

We are in desperate need of new concepts, Deleuzian or otherwise, in this new educational environment that privileges a single positivist research model with its transcendent rationality and objectivity and accompanying concepts such as randomization, replicability, generalizability, bias, and so forth—one that has marginalized subjugated knowledges and done material harm at all levels of education, and one that many educators have resisted with some success for the last fifty years

Todd May (1996) explains that Deleuze’s ontology is ‘built upon the not-so-controversial idea that how we conceive the world is relevant to how we live in it.’

Now you might ask what this discussion of subjectivity in Deleuze has to do with education and science, and I would respond—everything, everything. All of education and science is grounded in certain theories of the subject; and if the subject changes, everything else must as well

Rather than asking what a concept means, you will find yourself Deleuzian Concepts for Education: The subject undone 285 © 2004 Philosophy of Education Society of Australasia asking, ‘Does it work? what new thoughts does it make possible to think? what new emotions does it make possible to feel? what new sensations and perceptions does it open in the body?’ (Massumi, 1992, p. 8). You soon give up worrying about what Deleuze might have intended and use him in your own work ‘to free life from where it’s trapped, to trace lines of flight’ (Deleuze, 1990/1995, p. 141) into a different wa y of being in the world

permission to give up the pretense of signifying and ‘making meaning’ in the old way

Now you might ask what this discussion of subjectivity in Deleuze has to do with education and science, and I would respond—everything, everything. All of education and science is grounded in certain theories of the subject; and if the subject changes, everything else must as well.

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One form of resistance to the scientism produced by the old values of government functionaries involves accomplishing scholarship that critiques those values and introduces concepts that upset the established order. This essay participates in that resistance, illustrating how Deleuzian concepts keep the field of play open, becoming, rhizomatic, with science springing up everywhere, unrecognizable according to the old rules, coming and going in the middle, ‘where things pick up speed’ (Deleuze & Guattari, 1980/1987, p. 25).

We are in desperate need of new concepts, Deleuzian or otherwise, in this new educational environment that privileges a single positivist research model with its transcendent rationality and objectivity and accompanying concepts such as randomization, replicability, generalizability, bias, and so forth—one that has marginalized subjugated knowledges and done material harm at all levels of education, and one that many educators have resisted with some success for the last fifty years.

Deleuze's ontology is ‘built upon the not-so-controversial idea that how we conceive the world is relevant to how we live in it

t can also be understood as an empirical version of Gilles Deleuze’s nomadic philosophy (Deleuze and Guattari 1988).

Gilles Deleuze and Félix Guattari Intersecting Lives Francois Dosse; Translated by Deborah Glassman

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archives. The proofreaders of this version are indebted to The University of Adelaide Library for preserving the Virginia Tech version. The resulting etext was compared with a public domain hard co