Videos by Joff P N Bradley
The authors explore the noncompliant pedagogy of the image based on their video Autopoietic Veeri... more The authors explore the noncompliant pedagogy of the image based on their video Autopoietic Veering: Schizo Socius of Tokyo and Vancouver (2021). It is not the kind of trendy modelized video abstract or kinetic presentation eagerly promoted by international publishers; it is a cross-cultural collaborative work intended to generate affirmative temporal ruptures of entropic habitual modes of seeing, memorizing, and thinking of human and nonhuman life in the cities of Tokyo (Japan) and Vancouver (Canada). The authors elucidate Stiegler’s (2015b) concept of a “global mnemotechnical system” that stores and produces human memories in vast digital archives and databases (tertiary retentions) through “mnemonic control” (Parisi & Goodman, 2011). The authors repurpose video images to interrupt and recontrol human perception and memories as “living engines” (Lazzarato, 2006). They foreground the philosophical work of Deleuze, Heidegger, and Virilio to rethink and revive the creative act of “criti 17 views
Papers by Joff P N Bradley
From triptych to tripglitch: Painting, photography, philosophy, schizoanalysis in Francis Bacon,Gilles Deleuze, François Laruelle
帝京大学外国語外国文化, 2025
https://teikyo-u.repo.nii.ac.jp/record/2068061/files/gaikokubunka16-03.pdf
On one Friday night... more https://teikyo-u.repo.nii.ac.jp/record/2068061/files/gaikokubunka16-03.pdf
On one Friday night in January 2024, and while visiting the Tokyo Humanities Café, a random, accidental, unexpected, serendipitous encounter compelled me to rethink my attitude toward the great colourist painter Francis Bacon and indeed toward digital photography in general. Amidst the engaging talks presented by the various speakers at this gathering, one discussion stood out. Simon Kalajdjiev,1 an artist, futurist, illustrator and photographer captivated my interest with his talk on Tokyo Glitch Art.2 Kalajdjiev uses computer algorithms to modify, manipulate, and transform the digital photographs he now takes with a smartphone.3 When I thought about this and looked at his art, and at my most positive, I thought that digital technology could still offer, to use Félix Guattari's words, a virtual, “plastic Universe of reference,” and because of that the possibility of the reconfiguration of subjectivity and desire as such. Contra Gilles Deleuze, something I thought could be opened up aesthetically through the use of digital technologies. I began to think about the photo-fiction of photography in François Laruelle's sense.
Part II: Postmedia
Rowman & Littlefield Publishers eBooks, 2022
Interview: On the Détournement of the Smart City: A Critical Post-Media Study of the Smart City in Korea, Japan, and India
2023 ACC 아시아문화박물관 방문 연구자 인터뷰 〈조프 피터 노먼 브래들리〉
#아시아문화박물관 #국립아시아문화전당 #조프피터노먼브래들리
2023 ACC 아시아문화박물관 방문 연구자 인터뷰 〈조프 피터 노먼 브래들리〉
- 스마트시티로의 전환: 인도... more #아시아문화박물관 #국립아시아문화전당 #조프피터노먼브래들리
2023 ACC 아시아문화박물관 방문 연구자 인터뷰 〈조프 피터 노먼 브래들리〉
- 스마트시티로의 전환: 인도, 한국, 일본의 스마트시티에 관한 비판적 포스트미디어 연구
2023 ACC Asia Culture Museum visiting researcher program 〈Joff Peter Norman Bradley〉
- On the Détournement of the Smart City: A Critical Post-Media Study of the Smart City in Korea, Japan, and India
국립아시아문화전당(이하 ACC)은 인문학적 담론 생산과 문화 지평의 확장을 위하여 국내외 아시아 문화 연구자들을 지원하는 연구자 방문 프로그램을 운영하고 있습니다. 아시아를 새롭게 바라보고, 문화의 다양성을 만들어 가는데 뜻을 함께하는 연구자들의 많은 관심과 참여를 부탁드립니다.
🔗현재 공고 진행 중: https://www.acc.go.kr/main/board/boar...
Natioanl Asian Culture Center (hereafter “ACC”) offers a visiting researcher program with the aim to support Asia culture researchers at home and abroad to ensure production of relevant research outcomes in the humanities and broaden cultural horizons. ACC looks forward to the interest and participation of researchers who share our vision of having a fresh perspective on Asia and in fostering its cultural diversity.
🔗OPEN CALL: https://www.acc.go.kr/en/board/board....
#아시아문화박물관 #국립아시아문화전당 #조프피터노먼브래들리
<i>Dérive</i> or journey of knowledge in the Korean smart city?
Educational Philosophy and Theory, Jun 19, 2023
Bernard Stiegler and the Philosophy of Education II
Routledge eBooks, Jun 9, 2023
Introduction—Experiments in negentropic knowledge: Bernard Stiegler and the philosophy of education II
Routledge eBooks, Jun 9, 2023
Introduction to the special issue on <i>Anti-Oedipus at 50</i>
Educational Philosophy and Theory, Dec 9, 2022
Portal, the Front, Wound
Routledge eBooks, Jul 7, 2023
On the Philosophy of Trembling: <em>Negen-u-topia</em>, Sun Death, Ecosophy
Utopian Studies, 2019
ABSTRACT This article offers several utopian/dystopian thought experiments to explore the sheer d... more ABSTRACT This article offers several utopian/dystopian thought experiments to explore the sheer dread in thinking otherwise than the contemporary unworld as it is. It attempts this through a consideration of the horror of a world without a sun. It demonstrates this incapacity of thought to think beyond the utopos of the unworld as it is with reference to the 2017 BBC drama Hard Sun. It contrasts this essentially failed science fiction with the satirical optimism of Gabriel Tarde&#39;s Underground Man, published in 1905, in which a postapocalypse sunless utopia is envisaged under the Earth. Shaping and guiding my analysis are the different philosophical senses of utopia found in Félix Guattari&#39;s and Édouard Glissant&#39;s work and the way they function to destabilize apocalyptic thought.
東洋大学人間科学総合研究所紀要, Mar 1, 2013
succumbed to something more than a certain 'peremptory diagnoses' of expertise after returning fr... more succumbed to something more than a certain 'peremptory diagnoses' of expertise after returning from a faraway land, or what Niethammer (1992, p.68) describes as a 'tourist fantasy'. It is something more than another narrative of the empire of signs (Barthes, 1982). We can appreciate the historical relevance of the snobbism thesis more clearly when we think about the bubble years in Japan, when commentators and intellectuals looked eastwards with trepidation, when Japan's prosperity and hypermodernity in the 1980s, transfixed the West and turned lusting eyes once again to the coveted Orient. On the cusp of an era of outlandish capital deterritorialisation, at a time when Tokyo became one of, if not the, richest technopoles on earth, it is perhaps true to say that theoreticians and writers-at home in Japan and abroad (see Ishihara) got a little bit carried away with what they saw as possibilities inherent in the futurity of an exoticised, phantasmagorical other. They succumbed to and became transfixed by a sense of the aesthetic japonisme (Morley & Robins, 1995, p.147). We shall also see that the Kojevian aesthetic turn survives ; resuscitated in a different way by Hiroki Azuma (2009) to explain the snobbism inherent in otaku or geek culture. The otaku in developing micronarratives and local histories is read as becoming animal in the Hegelian sense-or what Azuma's calls a doubutsuka or animalisation. Azuma's idea of animalisation helps us to ask again whether contemporary sociopolitical existence in Japan is posthistorical in any meaningful sense. While we acknowledge a residual theme of irony in many parts of Kojève's work, the postscript on Japan promises another narrative, the Owl of Minerva flying again at dusk, rising from the ashes. Yet, for some commentators, the social and cultural history of 'Japan' is unthinkable in Kojevian terms and consequently the notion of a distinctly Japanese end to history makes little sense (Haigh, 1991, p.110). The argument is that the Japanese cannot become fully self-conscious in terms of the unfolding of the Hegelian spirit because their culture is essentially arborescent. For Haigh, the master-slave dialectic cannot operate in such a vertically striated socius of oyabun-kobun relations, as the dialectic of master and slave in the end plays out a quintessentially Hegelian and European dilemma and fantasy (Haigh, 1991, p.114). Yet, in some not altogether clear sense, Haigh argues that the Japan thesis makes little sense precisely because Japan has always been culturally nonmodern (it is clear Haigh has not read his Marx). Equating modernity with the West, Japan is read as a non-Western civilization which became modern without becoming Western at the same time. Yet, for Darby (1982, p.220), Japan has been uniquely postmodern through resisting the universality of the Idea, in the same sense that Hegel excluded Japan from the realisation of the Spirit. On this strict line of argument, Japan and her Asian neighbours do not have a role in the unfurling of the Hegelian, Eurocentric, dialectic of Spirit, as they did not experience the Western, Enlightenment period. From this point of view, it follows that Japan cannot form part of the universal and homogeneous state. As Kojève's stages of history are therefore largely irrelevant to Japan, and because the Japanese have pursued an altogether different, more insular, extra-historical path during the Edo period (1603-1868), she is unable to shed her old armour and remains locked in a quintessentially feudal mode of existence or what Marx called the Asiatic mode of production (see Krader, 1975). In Marx's historical materialism, there is 8 This point does not really account for the improvement in literacy, transportation, irrigation and urbanplanning which flourished during Edo. 9 It would be interesting here to think through the connection between the database and the meaning of Disneyland. As we know, Baudrillard says Disneyland is not a simulacrum of the real. It hides the fact that BRADLEY : Is the Otaku Becoming-Overman? America (one can add Japan as well) is a simulacrum of itself, hiding the fact that there is nothing behind the images-no real to get at. The enclosure of Disneyland is there to hide that the whole country is without object. Disneyland is the order of a third-order simulation, to hide the fact that the "real" country, all of "real" America, is Disneyland. Disneyland is imaginary to save the reality principle because America is no longer real, but rather of the order of the hyperreal and of simulation. Disneyland is constructed as an infantile world to make us believe that the adults are elsewhere. In fact, Baudrillard says, real childishness is everywhere, 'particularly among those adults who go there to act the child in order to foster illusions of their real childishness' (see Baudrillard, J.
What has happened to desire? The BwO of the Hikikomori
Educational Philosophy and Theory
On the Deconstruction of the Any-suburbia-whatever
The Korean Association Of Literature and Film, Dec 1, 2017
Read from the unique perspective of a pedagogy of cinema-thinking, this chapter explores the inte... more Read from the unique perspective of a pedagogy of cinema-thinking, this chapter explores the interstitial zone of the film image or what I designate any-suburbia-whatever. We shall contextualize this by exploring and comparing the any-space-whatever (l&#39;espace quelqonque) in Deleuze&#39;s cinema books (1986, 1989) with the non-place (non-lieu) in Marc Augé&#39;s Non-places: Introduction to an Anthropology of Supermodernity (2006) and the un-world (immonde) in Nancy&#39;s The Creation of the World (2007). The paper makes the case that film produces not only any-space-whatever but also any-suburbia-whatever and we can understand the any-suburbia-whatever schizoanalytically and ecosophically through cinematic images (Genosko 2009).1 The paper is interested in the &quot;mental image&quot; which is created through thinking the any-suburbia-whatever (Deleuze 1997 169). Through a reflection of the images one finds in Penelope Spheeris&#39;s Suburbia (1984), the primary intention of the paper is to search for noological &quot;escape routes&quot; from collusion with Integrated World Capitalism (IWC), away from complicity with the total horror with the way the un-world is as it is. I shall therefore contextualize the notion of any-suburbia-whatever by contrasting it with Sofia Coppola&#39;s Lost in Translation (2003), Marc Singer&#39;s Darkdays made in 2000 and Shane Meadows&#39;s drama This is England (2006).
Philosophical Inquiry in Education, 2020
Everybody will be proletarianized… I think that today education is destroyed not only in the univ... more Everybody will be proletarianized… I think that today education is destroyed not only in the university or in school, but in the family. It is destroyed for example by the smartphone; parents who use a smartphone don't look at the babies or the children. Today, society in general is destroyed by social networking, by digital technologies. I say that because if we need to be educated, it is because we are very strange animals. Our main organs are not into our body but outside of the body… This is the reason for which the human being must be educated because he has always to learn how to use artificial organs, that is language, social rules, religion, rituals but also computers, podcasting, et cetera, et cetera. If we understand that education must be based on this process, we have to completely redefine what is education.
For a World beyond Pigs and Dogs: Transversal Utopias-Guattari, le Guin, Bookchin
Writing in-between the distinct social ecologies of Murray Bookchin (1921-2006) and Félix Guattar... more Writing in-between the distinct social ecologies of Murray Bookchin (1921-2006) and Félix Guattari (1930-1992), my endeavour is to consider how utopian and dystopian varieties of science fiction inform what I have designated the “geotrauma” of the Anthropocene (Cole et al.). Through a comparison of the oeuvre of Ursula K. Le Guin (1929-2018) and Guattari’s sole collaborative work with Gilles Deleuze (1925-1995), we shall look at how the combination of ecosophy and literature may help us to make sense of our time and lot. Following Deleuze and Guattari, I distinguish between author- itarian utopias (utopias of transcendence), and immanent, revolutionary, libertarian utopias and, following this, I reinterpret the meaning of philosophy’s third reterritorialization in Deleuze and Guattari’s What is Philosophy?, which is to say, the movement of thought from the Greeks in the past, to the crisis of the democratic State in the present and the possibility of a futural people and earth to come. I will think this meaning in connection and in comparison with the possibility of a third revolution as envisioned in Bookchin’s social ecology and social anarchism and how this finds expression in Le Guin’s The Dispossessed: An Ambiguous Utopia. My conclusion shall point to the idea that the social ecologies of Bookchin and Guattari share a common, middle ground
On the Redirection of Destructive Drives: Slave Rebellion in Modern Science Fiction
The Journal of Literature and Film, 2021
Explorations in Media Ecology, 2015
Utilizing Félix Guattari’s ecosophical ideas, the media critiques of Bernard Stiegler and Franco ... more Utilizing Félix Guattari’s ecosophical ideas, the media critiques of Bernard Stiegler and Franco Berardi and the neuro-philosophy of Catherine Malabou, I shall examine and describe the case of hikikomori or social recluse in Japan as a striking excrescent effect of the media’s collusion in engineering sad affects. With reference to post-Fukushima Japan, and through the prism of contemporary literature, manga, anime and film, this article tests the propensity for loneliness among youth and how the media is complicit in crushing subjectivity through the veneer of ‘connection’.
Deleuze and Buddhism, 2016
part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of ... more part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. Th e use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use.
국립아시아문화전당(Asia Culture Center, 2023
In my work entitled "On the Détournement1
of the Smart City" I address the changes taking place i... more In my work entitled "On the Détournement1
of the Smart City" I address the changes taking place in Japanese,
Korean, and Indian smart cities with respect to subjectivity,
identity, decision-making and technological solutionism. Through
a specific contrast with the smart city and what I am calling the
“Subjective city” after Félix Guattari (2015a), my project involves
a comparative, critical, and integrated study of post-media
ecologies in Asia (Bradley 2022a; Bradley, Manoj NY, Lee 2023). I am principally concerned with the prolonged crisis in the production of subjectivity. Following Bernard Stiegler’s (1952-2020) criticisms of the smart city (la ville intelligente), I believe there is equally a profound crisis in the production of subjectivity in the smart city or what we can call the technical milieu.2 Such a crisis has prompted me to think about the mental crises of young people in countries like Japan, Korea and India, but also in other places around the world, which deepened and became more protracted during the Corona pandemic.
The Iranian Yearbook of Phenomenology مجله علمی کتاب سال ایرانی پدیدارشناسی, 2023
This article is structured in two parts. In the first part there is a focus on Deleuze's philosop... more This article is structured in two parts. In the first part there is a focus on Deleuze's philosophy and in particular the question of desert(ed) islands. Running throughout this section is a consistent concern with empathy and sociality, with the changing structure of alterity in the identified movement from neurosis and psychosis to perversion. In this section, I make the argument that several forms of contemporary philosophy are carrying out acts of philosophical autism with regards to species extinction and the question of the absence of the other. I try to counter this trend in the second part of the paper, where there is a concern with thinking the structure "Us-without-world," which is my original contribution. In the time of the coronavirus pandemic, in the time of our forced solitude, in the time of our intoxication with technology, there is a real problem of the life-world, of thinking weexperience in common life, in this new hermetic reality. This is encapsulated in the thought-experiment of the structure "Us-withoutworld".
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Videos by Joff P N Bradley
Papers by Joff P N Bradley
On one Friday night in January 2024, and while visiting the Tokyo Humanities Café, a random, accidental, unexpected, serendipitous encounter compelled me to rethink my attitude toward the great colourist painter Francis Bacon and indeed toward digital photography in general. Amidst the engaging talks presented by the various speakers at this gathering, one discussion stood out. Simon Kalajdjiev,1 an artist, futurist, illustrator and photographer captivated my interest with his talk on Tokyo Glitch Art.2 Kalajdjiev uses computer algorithms to modify, manipulate, and transform the digital photographs he now takes with a smartphone.3 When I thought about this and looked at his art, and at my most positive, I thought that digital technology could still offer, to use Félix Guattari's words, a virtual, “plastic Universe of reference,” and because of that the possibility of the reconfiguration of subjectivity and desire as such. Contra Gilles Deleuze, something I thought could be opened up aesthetically through the use of digital technologies. I began to think about the photo-fiction of photography in François Laruelle's sense.
2023 ACC 아시아문화박물관 방문 연구자 인터뷰 〈조프 피터 노먼 브래들리〉
- 스마트시티로의 전환: 인도, 한국, 일본의 스마트시티에 관한 비판적 포스트미디어 연구
2023 ACC Asia Culture Museum visiting researcher program 〈Joff Peter Norman Bradley〉
- On the Détournement of the Smart City: A Critical Post-Media Study of the Smart City in Korea, Japan, and India
국립아시아문화전당(이하 ACC)은 인문학적 담론 생산과 문화 지평의 확장을 위하여 국내외 아시아 문화 연구자들을 지원하는 연구자 방문 프로그램을 운영하고 있습니다. 아시아를 새롭게 바라보고, 문화의 다양성을 만들어 가는데 뜻을 함께하는 연구자들의 많은 관심과 참여를 부탁드립니다.
🔗현재 공고 진행 중: https://www.acc.go.kr/main/board/boar...
Natioanl Asian Culture Center (hereafter “ACC”) offers a visiting researcher program with the aim to support Asia culture researchers at home and abroad to ensure production of relevant research outcomes in the humanities and broaden cultural horizons. ACC looks forward to the interest and participation of researchers who share our vision of having a fresh perspective on Asia and in fostering its cultural diversity.
🔗OPEN CALL: https://www.acc.go.kr/en/board/board....
#아시아문화박물관 #국립아시아문화전당 #조프피터노먼브래들리
of the Smart City" I address the changes taking place in Japanese,
Korean, and Indian smart cities with respect to subjectivity,
identity, decision-making and technological solutionism. Through
a specific contrast with the smart city and what I am calling the
“Subjective city” after Félix Guattari (2015a), my project involves
a comparative, critical, and integrated study of post-media
ecologies in Asia (Bradley 2022a; Bradley, Manoj NY, Lee 2023). I am principally concerned with the prolonged crisis in the production of subjectivity. Following Bernard Stiegler’s (1952-2020) criticisms of the smart city (la ville intelligente), I believe there is equally a profound crisis in the production of subjectivity in the smart city or what we can call the technical milieu.2 Such a crisis has prompted me to think about the mental crises of young people in countries like Japan, Korea and India, but also in other places around the world, which deepened and became more protracted during the Corona pandemic.