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Endowment

Endowment

Endowment may refer to:
- Financial endowment; relating to funds or property donated to institutions or individuals.
- Endowment (Mormonism); a special gift of heavenly priesthood power, connected with the construction and use of the Mormon temple.
- Endowment (Philosophy); as a philisophical term
- Endowment mortgage; a mortgage to be repaid by an endowment policy.
- Endowment policy; a life assurance policy designed to build a capital sum at a pre-determined date.

Financial endowment

A financial endowment consists of funds or property donated to an institution or individual, with the stipulation that it be invested, and the principal remain intact. This allows for the donation to have a much greater impact than if it were spent all at once.

College and University Endowments

The total endowment can be over a billion dollars at many of the United States' richest universities. However, each university typically has numerous endowments, each of which are frequently restricted to funding very specific areas of the university. The most common examples are endowed professorships (also known as chairs), and endowed scholarships or fellowships. At universities, typically 5% of the endowment's assets are spent every year, and any excess earnings are reinvested to compensate for inflation and recessions in future years and to grow the endowment.

Restricted Endowments

Endowment revenue can be restricted by donors in numerous ways. Professorships and endowed scholarship/fellowships are the most common restriction on large donations to an endowment.

Professorship

An endowed professorship (or endowed chair) is a position permanently paid for with the revenue from an endowment fund specifically set up for that purpose. Typically, the position is designated to be in a certain department. The donor is allowed to name the position, which typically takes the format: First-name Last-name professorship of Department-name. Endowed professorships aid the university by providing a faculty member who does not have to be paid out of the operating budget, allowing the university to either reduce its faculty-to-student ratio, a statistic used for college rankings and other institutional evaluations, or direct money that would otherwise have been spent on salaries toward other university needs. In addition, holding such a professorship is considered to be an honor in the academic world, and the university can use them to reward its best faculty or to recruit top professors from other institutions. Currently, a donation of $1-3 million is required at most universities to endow a professorship.

Endowed Scholarship/Fellowship

An endowed scholarship is tuition (and possibly other cost) assistance that is permanently paid for with the revenue of an endowment fund specifically set up for that purpose. It can be either merit-based or need-based (which is only awarded to those where the college expense would cause their family financial hardship) depending on university policy or donor preferences. Some universities will facilitate donors meeting the students they are helping. Given the cost of college, finance is frequently a factor when students decide where to go to college. By offering them money, colleges are sometimes able to lure students away from other universities. The amount that must be donated to start an endowed scholarship can vary greatly. Fellowships are similar, although they are mostly commonly associated with graduate students. In addition to helping with tuition, they may also include a stipend. Fellowships with a healthy stipend can lure students away from the workforce, to work on a doctorate. Frequently, teaching or working on research is mandatory part of a fellowship.

Criticisms

Officials in charge of the endowments of some universities have been criticized for "hoarding" and reinvesting too much of the endowment’s income. Given a historical endowment performance of 10-11 percent, and a payout rate of 5 percent, around half of the endowment’s income is reinvested. Roughly 3 percent of the reinvestment is used to keep pace with inflation, leaving an inflation-adjusted 2 percent annual growth of the endowment. At some universities, if this growth rate was turned into current spending, tuition could be cut in half. Two arguments against inflation adjusted endowment growth are: #The future needs the money less than the present – Trends strongly suggest that the future will be much richer materially than the present due to technological innovation and specialization. Sacrificing the present for the future could be considered comparable to the poor donating money to the rich. #A constantly growing endowment shields universities from competitive forces – As the endowment’s reinvestment starts becoming a larger part of its growth, the need for happy students and alumni to donate funds to the university’s budget and endowment are reduced. Therefore, traditional market forces that provide incentives to run a university efficiently may be greatly reduced and at least theoretically lead to university administration not being held accountable for its actions.

References

#[http://www.nacubo.org/x2376.xml National Association of Colleges and University Business Professionals' Endowment Study] - Contains list of colleges ranked by endowment size, and information about endowment performance. #[http://www.msnbc.msn.com/id/5626570/site/newsweek/ So Nicely Endowed! Newsweek: Kaplan College Guide] #[http://celebrate.cornell.edu/learn/mentor4.html Cornell's "Celebrating Faculty" Website] #[http://www.findarticles.com/p/articles/mi_m1093/is_4_45/ai_89871071 University endowment returns are underspent] - Challenge, July-August, 2002, by Donald Frey

Endowment (Mormonism)

. The original Nauvoo Temple, upon which the external design of this temple was based, was destroyed shortly after the death of Mormonism's founder Joseph Smith, Jr.]] In Mormonism, the Endowment is a special gift of heavenly priesthood power, connected with the construction and use of the Mormon temple. The Endowment differs from the Gift of the Holy Ghost, in that the Endowment is thought to provide not just an endowment of the Holy Spirit, but a stronger endowment of "power from on high" (LDS D&C 38:32), similar to that referred to in Gospel of Luke 24:28: "And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high." Joseph Smith, Jr., the founder of the Latter Day Saint movement, first recognized the need for an endowment in early 1831, some days after Smith was joined in his ministry by Sidney Rigdon, a newly-converted Campbellite minister from Ohio. Rigdon believed the teachings of the early Mormon missionaries who converted him, but thought the missionaries were lacking in heavenly power—a lack which the Endowment was supposed to remedy. The original idea for the Endowment was to be a Pentecostal experience inside a temple, which was eventually constructed in Kirtland, Ohio, Rigdon's home town. The original Endowment took place in the Kirtland Temple in 1836. The form of the Endowment changed significantly during the lifetime of Joseph Smith, Jr.. Shortly before his death in 1844, the ceremony was significantly altered for use in the Nauvoo Temple, then being constructed. This Nauvoo endowment, also known historically as the Holy Order, is a ritual consisting of highly symbolic acts and covenants designed to endow initiates with priesthood power, and to prepare them for their ascent into heaven. After Smith's death, parts of the Nauvoo endowment were also contributed by Smith's associate Brigham Young. This form of the Endowment is practiced mainly by The Church of Jesus Christ of Latter-day Saints and related sects.

The Kirtland Endowment

As early as 1831, Smith taught that temples needed to be built so the saints could receive the fullness of the priesthood. When the Saints left the temple in Kirtland, he mentioned that the "fullness of the priesthood" had not yet been given. The "fullness of the priesthood" later became associated with the Second Anointing, which is today an extension of the Endowment ceremony rarely discussed. See Second Anointing. The first Mormon endowment ceremonies were performed at a temple in Kirtland, Ohio. These ceremonies were significantly different from the modern version of the Endowment ceremony that was first performed in Nauvoo, Illinois, but similar to the initiatory ordinances performed at Nauvoo and today.

The Nauvoo Endowment

Overview of the Nauvoo Endowment

The Nauvoo Endowment consists of two phases: (1) an initiation, and (2) an instructional and testing phase. The initiation consists of washing and anointing by a "priest" or "priestess" (depending on the sex of the initiate), culminating in the clothing of the patron in a "Garment of the Holy Priesthood," which is thereafter worn as an undergarment. The initiate is given a "new name" which signifies his or her new life as a disciple of Christ. The instructional and testing phase of the Endowment consists of a scripted reenactment of Adam and Eve's experience in the Garden of Eden (usually a film or recording but sometimes performed by live actors). The instruction is punctuated with oaths, symbolic gestures, and an antiphonic prayer around an altar, and at the end of instruction, the initiate's knowledge of symbolic gestures and key-words is tested at a "veil."

Development of the Nauvoo Endowment

The Nauvoo Endowment ceremony (then called the "Holy Order") was first performed by Joseph Smith, Jr. and nine initiates on 4 May-5, 1842, in the Red Brick store in Nauvoo, Illinois. The first initiates included James Adams, who was the Deputy Grand Master of the Masonic Grand Lodge of Illinois, as well as Newel K. Whitney, George Miller, and Heber C. Kimball, who had previously been lodge Masters, and Hyrum Smith, who had been a Freemason since 1827. The remaining five participants, Joseph Smith, Jr., William Laws, William Marks, Brigham Young, and Willard Richards, had been initiated as Freemasons just weeks before the meeting. Some commentators have noted similarities between portions of LDS ceremony and the Royal Arch Degree of Freemasonry, specifically instruction in various signs, tokens, and keywords, and the imposition of various forms of the penalty of death for revealing them. The LDS church does not deny these similarities, and many within the church claim Freemasons use corrupted forms of the rituals that were originally given by God at the Temple of Solomon, and the LDS ritual is a reintroduction of those original forms. Heber C. Kimball seemed to support this position, writing that Masonry had "degenerated." John A. Widtsoe said of the similarities, "these similarities, however, do not deal with the basic matters but rather with the mechanism of the ritual." Concerning the first Endowment in 1842 at the Red Brick store in Nauvoo, Joseph Smith recorded: :...the communications I made to this council [the twelve] were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of Saints: therefore let the Saints be diligent in building the Temple. - History of the Church 5: 1-2 After the event above, Smith said to Brigham Young, "Brother Brigham, this is not arranged perfectly; however we have done the best we could under the circumstances in which we are placed. I wish you to take this matter in hand: organize and systematize all these ceremonies." The first endowments for women occurred in 1843. By the time of Smith's death more than 50 persons had received the Endowment.

The Nauvoo Endowment as practiced by The Church of Jesus Christ of Latter-day Saints

History of the LDS Endowment

After the Nauvoo Temple was dedicated in 1846, and under the direction of Brigham Young, The Nauvoo Endowment ceremony was introduced to the Church at large. Potted plants were used in areas representing the Garden of Eden, and other "rooms" were furnished appropriately, including a room representing the Celestial Kingdom. In 1877 Brigham Young directed the text of the endowment to be written, and the first endowments for the dead were performed. In 1893 minor alterations in the text were made; more thoroughgoing revision were made by 1927, when the "oath of vengeance" was eliminated, the graphic language used in describing penalties was toned down, and mention of the Adam-God doctrine was removed. In 1936, the Church added an explanation of the marks on the veil. The first filmed versions of the endowment were introduced in the 1950s, by a committee headed by Gordon B. Hinckley, who would lead the Church beginning in 1995. That change was initiated by then Church president David O. McKay as a way of providing the instruction simultaneously in different languages, an innovation was made necessary by the construction of the Church's first temple in Europe. As of 2005, ceremonies in all but two of the Church's 120 operating temples are presented using the filmed version. In the 1970s textual changes omitted the specific salary given by Lucifer to his preacher, and reference to Satan's black skin was removed. In 1990, further changes included the elimination of all penalties, the five points of fellowship, use of English or natural language rather than the Adamic syllables, the role of the preacher, and all reference to Lucifer's "popes and priests" were dropped. The ceremony was also changed to lessen the differences in treatment between men and women. Women no longer are required to covenant to obey their husbands, but instead must covenant only to follow their husbands as their husbands follow the Lord. Also, Eve is no longer explicitly blamed for the Fall, and several references to Adam were replaced with references to Adam and Eve. The lecture at the Veil was also cut, and some repetition was eliminated. In January of 2005 the initiatory ordinances of the Endowment underwent a major change, with certain aspects now only being symbolically administered. The patron is also instructed that the literal administrations referred to happened "anciently". A 1996 estimate by Richard Cowan states that around 150 million Endowments have been performed.

The LDS Church's concern for the Endowment's secrecy and sacredness

The initiation and instructional/testing phases of the Endowment ceremony include certain names, as well as symbolic gestures called tokens and signs, that Mormon initiates swear an oath never to reveal to outsiders. Historically, the initiate also swore to keep secret a distinct gesture called the "penalty", which was a symbolic reenactment of various ways in which a person could be killed. In the past there was also an "oath of vengeance." However, the Church of Jesus Christ of Latter-day Saints, the predominant Latter Day Saint sect still practicing the ritual, has since removed the "penalty" and "vengeance" portions of the ceremony. Today, the "names," "tokens," and "signs" are protected by a simple "covenant and promise" never to reveal them. Other than the ceremony's secret words and gestures, which remain a central part of the ceremonies, the remainder of the ceremony carries with it no covenants of secrecy. However, most Latter-day Saints who practice the ritual are unwilling to discuss the specific details of the ceremony. Saints commonly state that the rituals are "sacred" but not "secret," and Latter-day Saint Apostle Boyd K. Packer has encouraged members not to "discuss the temple ordinances outside the temples." See Preparing to Enter the Holy Temple. In practice, Latter-day Saints keep silent about the ceremony for numerous reasons. Some argue that details of the ceremony should be kept from those who are not properly prepared. Many Saints believe that Jesus often taught in [http://scriptures.lds.org/matt/13/10-17#10 parables for the same reason.] Second, many Saints keep silent about the ceremony because they believe that its meaning cannot be properly conveyed without the experience in the temple. Brigham Young once stated that :"there are but few, very few of the Elders of Israel, [and members of the church] now on earth, who know the meaning of the word endowment [the primary temple ordinance]. To know, they must experience...." —Discourses of Brigham Young, page 416. The temple ceremony involves entering into solemn covenants or oaths, however, and critics have expressed concern that a person may be denied access to the specific details of these covenants until that person is faced with making them in the temple, making it impossible to reflect on their meaning or ramifications. Most of these covenants, however, have an explicit basis in published Latter-day Saint scripture. Some Saints also keep quiet about the ceremony because they believe it may not be understood without revelation from God, and that this revelation can only come in the temple. However, other Mormons have suggested that the Latter-day Saint reticence to discuss the Endowment encourages attacks and unauthorized exposés by Evangelical Christians, and therefore advocate a more transparent attitude toward the ceremony. See, e.g., Michael W. Homer, "'Similarity of Priesthood in Masonry': The Relationship between Freemasonry and Mormonism," 27(3) Dialogue (Fall 1994) 42.

The Initiatory

The "Initiatory" is a prelude to the Endowment proper, and consists of (1) Washing and anointing, (2) Clothing in the temple garment, and (3) receiving a "new name." Washing and anointing are perhaps the earliest practiced temple ordinances for the living since the organization of the LDS Church. There is evidence that these ordinances have been performed (in part) since 1832. They were first practiced in the Whitney Store as part of the School of the Prophets (See John 13 KJV). As part of the Endowment ceremony, the ordinance of washing and anointing symbolizes the ritual cleansing of priests that took place at Israel's Tabernacle, the temple of Solomon, and later temples in Jerusalem (See Exodus 28:40-42, Exodus 29:4-9, 20-21 29-30, 30:18-21). The washing symbolizes being "cleansed from the blood of this generation," and being anointed to become "clean from the blood and sins of this generation." See Washing and anointing. After the washing and anointing, the patron is given the temple garment (Garment of the Holy Priesthood). This garment represents the "coats of skins" given to Adam and Eve in the Garden of Eden. See Temple garment. Similar ordinances are performed for the living and the dead in LDS temples where priesthood holders are:
- Washed with water
- Clothed in holy garments
- Anointed with oil
- Ordained or consecrated As the final part of the Initiatory, the patron is given a New Name, as part of their new life as a disciple of Jesus Christ. In general, this name is only known to the person to whom it is given; however, an endowed LDS woman may reveal her name to her endowed husband (but not vice-versa). The "new name" is based in part on Rev. 2:17 and 3:12, referring to a "white stone" with a "new name written" thereon. See also LDS Doctrine and Covenants 130:11 ("And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word.")

The instructional and testing portion of the Endowment

Doctrine and Covenants]]The LDS church does not publish information about the Endowment, and members do not usually discuss it openly. Many feel that the most important ceremony performed by members of the church is the Temple Endowment. Brigham Young taught that "Your endowment is, to receive all those ordinances in the house of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the holy Priesthood, and gain your eternal exaltation" (Discourses of Brigham Young, sel. John A. Widtsoe [1954], 416). Another LDS Church President, Harold B. Lee, stated that the teachings of the temple are "designed by a wise Heavenly Father who has revealed them to us in these last days as a guide and a protection throughout our lives, that you and I might not fail to merit exaltation in the celestial kingdom where God and Christ dwell" (Improvement Era, June 1967, page 144). Most Latter-day Saints that attend the temple believe that the Endowment focuses heavily on the plan of salvation and the atonement of Jesus Christ. Parts of the Plan of salvation explained include:
- The Eternal Nature of God, Jesus Christ and their divinity;
- The pre-mortal existence and eternal nature of man (mankind lived with God before mortal life);
- The reality of Satan;
- The fall of Adam and the reasons for mortality, trials and blessings;
- The Atonement of Jesus Christ and the need for the Atonement;
- The relationship of grace, faith and works;
- Death, the literal Resurrection and assignment to the various kingdoms of glory;
- The need for personal righteousness, covenant keeping, and love of God and fellow man;
- The sanctity and eternal nature of the family. The following description is given in a Church publication of what to expect when one enters the temple: :"[During the endowment] you will receive instructions and learn the important events of our eternal journey. You'll learn about the creation of this world and about our first parents being placed in the Garden of Eden. You'll learn how Satan tempted Adam and Eve and how they were cast out of the garden and out of the presence of God into our world, with its opposition in all things. Here they learned about the joys as well as the discomforts of life. :"After Adam and Eve were cast out of the Garden of Eden and placed in the world where we now live, they were taught the gospel, and they entered into covenants of obedience with God, just as you will in the temple. How we keep these covenants determines the nature of the life we will enjoy after this mortal experience. :"In the eternal world there are kingdoms of glory. You will inherit one of these, depending on your performance in this life. The aim of the gospel and the purpose of temple marriage are not only to keep us together, but also to make us eligible for Heavenly Father's highest reward for us-exaltation in the celestial kingdom. This kingdom is symbolized by the celestial room." -- New Era, June 1975 page 20. The Endowment is often thought of as a series of lectures where Latter-day Saints are taught about the creation of the world, the events in the Garden of Eden, what happened after Adam and Eve were cast out of the Garden into the Telestial World, and the progression of righteous individuals through Terrestrial laws to the Celestial Kingdom and exaltation. During the ceremony, Latter-day Saints are dressed in temple clothes or robes, are taught about various gospel laws (including obedience, chastity, sacrifice and consecration) and covenant to keep them. They are given various "key words, the signs and tokens, pertaining to the holy Priesthood," to remind them of these covenants. At the end of the ceremony, the participant is "tested" on his knowledge of what he was taught and covenanted to do and then admitted into the Celestial room, where he may meditate and pray. One important part of the Endowment ceremony is instruction teaching the "True order of Prayer," which involves several couples encircling an altar while repeating an antiphonic prayer. See Prayer circle.

References

- Homer, Michael W. (Fall 1994) "Similarity of Priesthood in Masonry: The Relationship between Freemasonry and Mormonism." Dialogue 27(3) 42.
- Brown, Lisle G, [http://www.signaturebooks.com/nauvooregister.htm Nauvoo Sealings, Adoptions, and Anointings, A Comprehensive Register of Persons Recieving LDS Temple Ordinances, 1841-1845], Signature Books, Salt Lake City, Utah, December 2005 ISBN 1560851988
- Packer, Boyd K. (1980). The Holy Temple. Bookcraft Publishers, Salt Lake City, Utah. ISBN 0884944115.
- -- (2002). Preparing to Enter the Holy Temple. The Church of Jesus Christ of Latter-day Saints, Salt Lake City, UT. ISBN 0236793000† This pamphlet is adapted from The Holy Temple by Boyd K. Packer.
- -- (2003) Endowed from on High: Temple Preparation Seminar; Teacher's Manual. The Church of Jesus Christ of Latter-day Saints. Salt Lake City, UT. ISBN 0236854000.†
- Buerger, David John, [http://www.signaturebooks.com/excerpts/mystery.htm The Mysteries of Godliness: A History of Mormon Temple Worship], Signature Books, Salt Lake City, UT, ISBN 1560851767 † The materials published by the LDS Church directly may only be available from the church's distribution center.

External links

- [http://home.earthlink.net/~ldsendowment/index.html The LDS Endowment (a detailed, but respectful, source of information about the Endowment ceremony)][Although the web site administrator claims only a few specific things should not be discussed outside the temple, consider the following statement from Gordon B. Hinckley, then 1st Counselor in the LDS Church's First Presidency, in a General Conference address: "I remind you of the absolute obligation to not discuss outside the temple that which occurs within the temple. Sacred matters deserve sacred consideration. We are under obligation, binding and serious, to not use temple language or speak of temple matters outside. . . .Please. . .do not discuss outside of the temple that which occurs in the temple. While there, you are at liberty to do so. If you have questions, you may speak with the temple president or one of his counselors. But when you leave the doors of the House of the Lord, be true to a sacred trust to speak not of that which is holy and sanctified." (Ensign, May 1990, 52)]
- [http://home.uchicago.edu/~spackman/temple A comprehensive list of articles and books on LDS temples, arranged topically.]
- [http://www.irr.org/mit/Are-Mormon-Temples-Christian.html A Critical Evaluation of the LDS Temple as a restoration of ancient Christian religious practice.]
- [http://www.signaturebookslibrary.org/essays/mason.htm Mormonism and Freemasonry]
- [http://www.signaturebookslibrary.org/essays/mormontemple.htm History] Category:Latter Day Saint ordinances, rituals, and symbolism

Endowment mortgage

An endowment mortgage is a mortgage arranged on an interest-only basis where the capital is intended to be repaid by one or more endowment policies. The phrase endowment mortgage is used mainly in the UK by lenders and consumers to refer to this arrangement and is not a legal term. The borrower has two separate agreements. One with the lender for the mortgage and one with the insurer for the endowment policy. The arrangements are disctinct and the borrower can change either arrangement if they wish. In the past the endowment policy was often taken as additional security by lender. That is, the lender applied a legal device to ensure the proceeds of the endowment were made payable to them rather than the borrower; typically the policy is assigned to the lender. This practise is uncommon now.

Why have an endowment mortgage

The customer pays only the interest on the capital borrowed, thus saving money with respect to an ordinary repayment loan; the borrower instead makes payments to an endowment policy. The objective is that the investment made through the endowment policy will be sufficient to repay the mortgage at the end of the term and possibly create a cash surplus. Up to 1984 qualifying insurance contracts (including endowment policies) received tax releif on the premiums known as LAPR (Life Assurance Premium Relief). This gave a tax advantage for endowment mortages over repayment. Similariliy MIRAS (Mortgage Interest Releif At Source) made having a larger mortgage advantageous as the MIRAS refeif reduced as a repayment mortgage was repaid. This tax incentivisation toward endowment mortgages is not often commented on in the media when they discuss endowment mortgages.

Critisism of endowment mortgages

In the stock market boom of the 1980s and 1990s it seemed plausible that at the end of the loan term, the investment would pay off the capital and leave a surplus for the customer to spend. However, the stock market crash of the late 1990s showed that endowment mortgages were a gamble: they relied on stock markets growing faster than bank lending rates, and so transferred significant risk from the lenders to the borrowers. The high-pressure sales of endowment mortgages to people who didn't understand the risks they were taking, or for whom the product was unsuitable, was ruled by the courts in many cases to be "mis-selling", and many banks have been forced to restore their customers to the financial position they would have been in had they taken out a repayment mortgage instead.

Endowment Mortgage Related Resources

- [http://mortgage-endowment.com/ Endowment mortgage mis-selling resources]
- [http://www.themanfromdelmonte.co.uk/endowment-information/endowment-mortgage-shortfall.htm Endowment mortgage shortfall information]
- [http://www.endowmentclaims.com/endowment-shortfall.htm What is an Endowment Mortgage Shortfall] Category:Personal finance

Endowment policy

An endowment policy is a life assurance contract designed to pay a lump sum after a specified term. Policies are typically with-profits or unit-linked.

Felix Guattari

Pierre-Félix Guattari (
- 30. April 1930; † 29. August 1992 in Paris) war französischer Psychiater und Psychoanalytiker.

Lebenslauf

Guattari wuchs unter relativ gesicherten Verhältnissen in einem Arbeitervorort von Paris auf, war früh von den Ideen der institutionellen Pädagogik beeinflusst, und wählte um 1950 die damals in einem ungestümen Gärungsprozess befindliche Psychiatrie als sein Fach. In dieser Zeit war er stark von der Arbeit von Jacques Lacan beeinflusst, dessen Analysand er bis 1960 war, dessen theoretischen Elaborationen er jedoch mit einer gewissen Distanz begegnete. Die zahlreichen politischen Aktivitäten und Engagements, von denen die 50er und 60er Jahre gekennzeichnet waren, mündeten 1965 in die Gründung der F.G.E.R.I. (Fédération des groupes d'études et de recherches institutionelles) und der Zeitschrift Recherches, und 1968 in die aktive Teilnahme an den Ereignissen des Mai '68 (Daniel Cohn-Bendit, Jean-Jacques Lebel, Julian Beck usw. trafen sich ab März 1968 regelmäßig im Lokal der F.G.E.R.I.). Es war im Zusammenhang mit diesen revolutionären Vorgängen, dass er an der Universität Vincennes Gilles Deleuze kennenlernte - eine für beide entscheidende Begegnung. Vier berühmte Bücher gingen aus der Zusammenarbeit mit Deleuze hervor, nämlich:
- Anti-Ödipus (1972, dt. 1974)
- Kafka. Für eine kleine Literatur (1975, dt. 1976)
- Tausend Plateaus (1980, dt. 1992)
- Was ist Philosophie (1991, dt. 1996) Ebenfalls mit Deleuze zusammen gründete er 1987 die Zeitschrift chimères, die sich, wie schon die Recherches, neben der Philosophie und der Psychiatrie der Mathematik, der Ethnologie, der Psychoanalyse, der Architektur, der Erziehung usw. öffnete.

Hauptgedanken

Das große Thema von Félix Guattari - und der theoretische Hintergrund für die bedeutende Rolle, die er in der anti-psychiatrischen Bewegung spielte - war die Frage der Subjektivität: "Wie lässt sie sich erzeugen, für sich ergreifen, anreichern und dauernd neu erfinden, und zwar in einer Weise, die sich mit den in Veränderung begriffenen Werte-Universen vereinbar machen lässt? Wie kann man an seiner Befreiung arbeiten, das heißt, an seiner Re-Singularisation? Alle Disziplinen müssen ihre Kreativität zusammenlegen, um die Wunden der Barbarei zu heilen..." Ausgangspunkt für die Erarbeitung von Antworten auf diese Fragen, denen vor allem Guattaris beide letzten allein geschriebene Bücher (s.u.) gewidmet sind, ist die grundlegende These aus dem Anti-Ödipus, dass nämlich das Delirium und der Wahnsinn "die unbewusste Einbringung eines geschichtlich-gesellschaftlichen Feldes" sind. Ihre methodischen Grundlagen sind der Begriff der Wunschmaschine und die Technik der Schizoanalyse.

Weitere Werke

(Anm.: von den von Guattari allein geschriebenen Büchern sind nur wenige bisher ins Deutsche übersetzt worden.)
- Psychanalyse et transversalité (1973)
- La révolution moleculaire (1977)
- L'inconscient machinique (1979)
- Les trois écologies (1985, dt. Wien 1989)
- Les années hiver (1986)
- Cartographies schizoanalytiques (1989)
- Chaosmose (1992)

Weblinks

-
- [http://www.revue-chimeres.org/ Seite der Zeitschrift chimères; enthält auch die meisten Artikel und Seminare von Guattari] Guattari, Félix Guattari, Félix Guattari, Félix Guattari, Félix

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- 12 iulie 1884, Livorno - †24 ianuarie 1920, Paris) a fost un pictor şi sculptor italian stabilit în Franţa, reprezentant al "Şcolii Pariziene" ("École de Paris"), evidenţiat

Antimetafizică
Volum inedit al poetului român Nichita Stănescu (1933 - 1983), apărut postum. În această carte extrem de interesantă, o carte-încercare, conţinând interviuri, poeme, poeme-dialog între interveviat şi reporter, eseuri şi chiar proză scurtă, marele poet român este insoţit de Aurelian Titu Dumitrescu (ATD). De fapt, volumul şi ideea sa s-au concretizat la insistenţa lui ATD,

Româna
Cuvântul română articulat hotarât, desemnând limba romanică (sau latină) vorbită si scrisă pe teritoriul actual al României, dar şi in Republica Moldova, Ucraina, Polonia, Slovacia, Ungaria, Serbia, Bulgaria,

Igris
Igriş (germ. Egresch, magh. Egres, fr. Hégerieux) este o localitate în judeţul Timiş aflată pe malul stâng al Mureşului. În anul 1179 a fost înălţată aici mănăstirea călugărilor cistercieni, distrusă apoi de invazia tătară din anul 1241. Mănăstir

Marele Premiu al Australiei
Foster's Australian Grand Prix Albert Park 220 Albert Road South Melbourne Australia Tel: (+61) 392587100 Fax: (+61) 396993727 Pagina oficiala a circuitului http://www.grandprix.com.au/ Cand Formula 1 a venit in Australia in 1985, si-a stabilit cartierul general in Adelaide. Chiar si in acest caz, Bob Jane, un fost pilot transformat in antreprenor de curse auto, vroia un Mare Premiu in Melbourne. El a creat un mare "thunderdrome" si a inventat campionatul AUSCAR, astfel aducand actiunea NASCAR-ului in Australia. Dorinta de a avea o cursa in Melbourne insa nu a disparut. In ciuda sfarsit