A Deleuzian Approach to Curriculum: Essays on a Pedagogical by J. Wallin

By J. Wallin

This paintings examines the impoverished photo of existence presupposed through the legacy of transcendent and representational considering that keeps to border the bounds of curricular thought.

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While there is always an overabundance of work for students to accomplish, the frenetic pace impelled by such tasks are often undertaken with marked discontent. While repudiating the transcendent image lauded in structuralism and phenomenology, the Baudrillardian simulacrum ultimately engenders yet another form of nihilism. The demand to access, process, and know more has become a maxim of contemporary education. Overburdened by the constant circulation of information, Baudrillard’s individual is reduced to an institutional servomechanism, a feedback nodule that accesses and reproduces information.

First, Baudrillard (1975) conceptualizes the simulacrum as the succor of capital. All signs are co-opted and inserted into the capital logic of positive, rational, and exchangeable circulation. In the negative simulacrum, the sign is thus an accomplice of murder. It reduces and constricts meaning into an a priori actuality that impels reality. In the Baudrillardian simulacrum, reality is an effect of the sign drained of its virtual power. Hence, virtuality becomes for Baudrillard not only the “eternal repetition of the Same,” but concomitantly, the negative desire for perfection, the “perfect crime .

Inverting the ressentiment of the masses back upon themselves, Nietzsche’s priest avers: do not blame the other for your ills, blame yourself! Intimately tied to the rhetoric of self-discipline and repression of productive desire, asceticism enjoins the subject to a higher set of values beyond the immediate and visceral materiality of life. The ascetic priest thus entreats the subject to overcome itself by taking the image of transcendence as its immutable law. While material reality may by chaotic and mutable, the transcendent ideals of Truth, God, and subject affirm a stable image that preserves one from the abyss (Descartes, 1641/1998).

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