Humans didn’t really invent machines. A hurricane is a motor in the literal sense. When a hurricane is born, a lot of self-organizing processes are involved that bring the heat from the outside and concentrate it in a reservoir. It took centuries before humans discovered the motor, something that self-assembles spontaneously in nature. As soon as you let matter and energy in any form flow in a non-linear manner (that is, past a certain threshold of complexity) machines will tend to spontaneously self-assemble. The key word here is ‘non-linear.
Unlike social constructivism which achieves openness by making the world depend on human interpretation, Deleuze achieves it by making the world into a creative, complexifying and problematizing cauldron of becoming. Because of their anthropocentrism constructivist philosophies remain prisoners of what Foucault called 'the episteme of man,’ while Deleuze plunges ahead into a post-humanist future: In which the world has been enriched by a multiplicity of non-human agencies. And in contrast to other materialistic or realistic philosophies of the past. The key non-human agency in Deleuzian philosophy has nothing to do with the negative, with oppositions or contradictions but with pure, productive, positive difference. It is ultimately this positive difference, and its affirmation in thought, that insures the openness of the world
In introducing the work of Deleuze and Guattari Massumi says, “A concept is a brick. It can be used to build the courthouse of reason. Or it can be thrown through the window.” Therefore, in taking the Deleuzian view that concepts have no subjects or objects other than themselves and that the creation of concepts are acts, this article is conceived as a nomadic inquiry into the possible ethical, affective, and political aspects of the events with which these acts are associated. The article is informed by the author’s own collaborative and performative research practices, and the inquiry is sited within the context of his teaching and learning practices in postgraduate education and professional development in higher education in the United Kingdom at the present time. In short, the article explores the ethical implications and sensitivities of the use of creative practices of conceptualization within educational settings of this kind.