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By J. Wallin

This paintings examines the impoverished photo of lifestyles presupposed via the legacy of transcendent and representational pondering that maintains to border the boundaries of curricular thought.

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Following Baudrillard, taxonomic and developmental curricular discourses do not illustrate an actual ground or truth, but rather, form a technology that is transposed upon the subject. What appears as a deeper reality then, is nothing but the function of a homogenizing sign correspondence (x ϭ x ϭ not y) or a priori mapping. In the simulacrum, Baudrillard (1975) writes, “[o]nly affiliation to the model has any meaning . . the ‘signifier of reference,’ functioning as a foregone, and the only credible conclusion” (p.

The finishing off of the world, for which we now have to undergo a process of mourning” (Baudrillard, 2002, p. 200). In the Deleuzian concept of the simulacrum, mourning is eclipsed by affirmation. The dogmatic image of currere is habilitated to its virtual powers for becoming. The repudiation of the Platonic model/copy dualism avows the constitutive powers of the virtual. Further, the negative simulacrum is reimaged along an ethics of potentiality that do not unequivocally constrain what a body might do.

Against the reactive or monist image of the course to be run, the active expression of currere affirms the difference that inheres repetition. Daignault’s pedagogical project of preserving the passage of difference might thus be conceived as enjoined to the Nietzschean eternal return, the affirmation of immanence amidst the overdetermination of reality. Powers of the False In Nietzschean terms (1967), the concept of the eternal return is a will-topower. It is an affirmative power of joy, liberation, and creation.

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