The article considers the transformation of Deleuze and Guattari's concept of "nomadic subjectivity" in the context of modern posthumanism. Unlike "rhizome," "nomadic subject" has no strict definition — the French philosophers appeal to historical figures (Vauban, Desargues, Kierkegaard, and others) or images, leaving a space open to interpretation. One of the most illustrative examples is the analogy between "nomadic thought" and the game of Go — there is no hierarchy among figures, as there is in chess; every one of them can play a key role. Today, such philosophers as D. E. Rose, F. Ferrando, and R. Braidotti are using Deleuze and Guattari's ideas in posthuman discourse. We assume R. Braidotti's take to be the most representative example of perception and evaluation of "nomadic thought". She defines her research perspective from which the notion of "nomadic subject" is being reconsidered as vitalistic neo-materialism. To make a critical analysis of the transformation of Deleuze and Guattari's concept possible, we have located and articulated the following most crucial characteristics of the nomadic subject: spontaneity, absence of hierarchy, locality. These features, used as anchor points, have allowed us to distinguish a fundamental differentiation between R. Braidotti's position and that of her academic teachers. The posthuman topics taken into consideration in the article include the crisis of Anthropos, which follows the crisis of humanism, de-psychologization of the affect as a condition of the emergence of the posthuman, and the instauration of a new type of subjectivity in the frame of zoo-, bio-, techno-, and geosphere convergence. We come to the conclusion that R. Braidotti's approach voluntarily and methodologically incorrectly expands the borders of the notion "nomadic subject".

The article considers the transformation of Deleuze and Guattari's concept of "nomadic subjectivity" in the context of modern posthumanism. Unlike "rhizome," "nomadic subject" has no strict definition — the French philosophers appeal to historical figures (Vauban, Desargues, Kierkegaard, and others) or images, leaving a space open to interpretation. One of the most illustrative examples is the analogy between "nomadic thought" and the game of Go — there is no hierarchy among figures, as there is in chess; every one of them can play a key role. Today, such philosophers as D. E. Rose, F. Ferrando, and R. Braidotti are using Deleuze and Guattari's ideas in posthuman discourse. We assume R. Braidotti's take to be the most representative example of perception and evaluation of "nomadic thought". She defines her research perspective from which the notion of "nomadic subject" is being reconsidered as vitalistic neo-materialism. To make a critical analysis of the transformation of Deleuze and Guattari's concept possible, we have located and articulated the following most crucial characteristics of the nomadic subject: spontaneity, absence of hierarchy, locality. These features, used as anchor points, have allowed us to distinguish a fundamental differentiation between R. Braidotti's position and that of her academic teachers. The posthuman topics taken into consideration in the article include the crisis of Anthropos, which follows the crisis of humanism, de-psychologization of the affect as a condition of the emergence of the posthuman, and the instauration of a new type of subjectivity in the frame of zoo-, bio-, techno-, and geosphere convergence. We come to the conclusion that R. Braidotti's approach voluntarily and methodologically incorrectly expands the borders of the notion "nomadic subject".