By J. Wallin
This paintings examines the impoverished photograph of lifestyles presupposed by way of the legacy of transcendent and representational considering that maintains to border the bounds of curricular thought.
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Extra info for A Deleuzian Approach to Curriculum: Essays on a Pedagogical Life
Contrary to Baudrillard’s (1994) negative virtuality, Deleuze approaches the virtual as a creative force for thinking difference. Repudiating the duality of the model and copy, Deleuze approaches the simulacrum as an ethics of the virtual. Such an ethics suggests that there is no a priori image or model of currere that exists prior to the simulacrum. Put differently, there is no natural, politically or ideologically neutral course of life that then differentiates, undergoes reform, or reconceptualization.
For Jung, Freud’s error extends from his reduction of psychosexual development to the dogmatic image of the Oedipal template. In the transferential relationship, Jung argues, the analyst often appears to the analysand as a “devil . . god . . or sorcerer” (Jung cited in Roy, p. 303). Jung suggests that there are a litany of ways in which the analysand or student might “see” the analyst or teacher disjunctive of the familial template. The reduction of the psychical life of the classroom to the Oedipal template thus covers over a swarm of ways in which the pedagogical relationship might be understood.
In Baudrillard’s (1994) terms, such hyperreal design functions as a code that constrains the potential expressions of a life. In this sense, life is reduced to the tracing or “running” of a coded course. While such a course is no longer determined according to an a priori transcendent ground, the “ambient” code of Baudrillard’s simulacrum virally infects the potentials of the immanent or virtual plane. For Baudrillard, the simulacrum is a nefarious matrix in which the image of reality becomes overdetermined, immobilizing difference by reducing life to an object of social and instrumental organization.