Immanence - Deleuze and Philosophy

Immanence - Deleuze and Philosophy

Miguel de Beistegui
Copyright Date: 2012
Pages: 216
https://www.jstor.org/stable/10.3366/j.ctt1r21gn
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  • Book Info
    Immanence - Deleuze and Philosophy
    Book Description:

    Immanence - Deleuze and Philosophy identifies the original impetus and the driving force behind Deleuze's philosophy as a whole and the many concepts it creates. It seeks to extract the inner consistency of Deleuze's thought by returning to its source or to what, following Deleuze's own vocabulary, it calls the event of that thought. The source of Deleuzian thought, the book argues, is immanence. In five chapters dealing with the status of thought itself, ontology, logic, ethics, and aesthetics, Miguel de Beistegui reveals the manner in which immanence is realised in each and every one of those classical domains of philosophy. Ultimately, he argues, immanence turns out to be an infinite task, and transcendence the opposition with which philosophy will always need to reckon.

    eISBN: 978-0-7486-3831-4
    Subjects: Philosophy

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Table of Contents
    (pp. v-v)
  3. List of Abbreviations
    (pp. vi-viii)
  4. Preface
    (pp. ix-x)
  5. Introduction
    (pp. 1-4)

    Given the relatively recent nature of Deleuzian scholarship, and despite its impressive, almost exponential growth, we still lack a unified understanding of the significance of Deleuze’s thought.¹ We still don’t quite know what the name ‘Deleuze’ stands for, or the place we ought to give it in the history of thought. His is a thought that is in the process of being canonised, yet there seems to be little agreement as to what exactly is entering the canon. Of Deleuze, we could say what he himself said of Spinoza, to whom he devoted two books and many lecture courses: ‘We...

  6. 1 Noology
    (pp. 5-23)

    In his last book, written with Félix Guattari, Deleuze looks back at his thought as a whole and wonders about its driving force, its source.¹ This is a text of maturity, in the strongest and best sense of the word, that is, a crucial testimony – a philosophical testament, almost – in which, among other things, Deleuze is concerned to identify the nature and ultimate significance of his philosophical trajectory as a whole. Besides the general tone of the text (jolly and humorous, as usual), and its (still) experimental nature, there is a kind of serenity, I would not be afraid to...

  7. 2 Ontology I: Genesis
    (pp. 24-46)

    The time has come to address the question of how Deleuze himself adopts the standpoint of immanence. Whilst given from the start, as the very plane or horizon of philosophy, immanence always remains to be made, that is, conceptualised. This, however, does not amount to turning immanence into a concept. To produce a concept of immanence, as Hegel did, is not the same as to open concepts to the plane of immanence. Similarly, the plane of immanence is never given as such, or fully intuited; it needs to be drawn through the creation of concepts. In a sense, such a...

  8. 3 Ontology II: Cartography
    (pp. 47-76)

    I began by asking what thought means for Deleuze, the sort of activity it is, and the conditions under which it can be achieved. As the creation of concepts, which are thought’s response to the singular events, or the impersonal and pre-individual differences, to which it is exposed, thought is essentially concerned with what, in What is Philosophy?, Deleuze calls the plane of immanence and what, in his earlier work, he calls the transcendental field of experience. The plane in question always runs the risk of being buried under the identities and the solutions it generates, and immobilised in instances...

  9. 4 Logic
    (pp. 77-104)

    Initially (and systematically) broached in Spinoza and the Problem of Expression, where it characterises the nature of the relation between substance, attributes and modes, the problem of expression reappears in Logic of Sense. Now the focus is on expression as what designates the operation of sense. In both instances, expression enables an immanent conception of its subject matter. Sense is no exception to what we could characterise as the metaphysical, or onto-theological, drive to transcendence. Indeed, too often, Deleuze argues, sense is represented as a Principle, Reservoir, Reserve or Origin. As a ‘celestial’ or ‘divine principle’, it is understood to...

  10. 5 Ethics
    (pp. 105-159)

    Between ontology and ethics, there is no difference in kind, no gap, and no complex mediation, but a continuity: the being of man is entirely co-extensive with that of nature. If Spinoza is the highest expression of philosophy, or the ‘prince of philosophers’, it is because he realised that the greatness of thought, and the human conatus, consisted not in its ability to distinguish and abstract itself from the plane of nature, and posit its own being on the basis of a being (whether itself, or God) in excess of nature, but to express nature in its infinity. His greatness,...

  11. 6 Aesthetics
    (pp. 160-191)

    Taking the examples of Proust and Bacon, I now wish to illustrate the affinity between philosophy and art, or between concepts, affects and percepts, and the manner in which the two planes I’ve identified in Chapter 3 necessarily co-exist in the work of art. More specifically, I want to show the extent to which art – and here I will be referring to literature and painting only – is involved in the same process as the one described in Chapter 5 in relation to schizophrenia. Like the schizophrenic, the artist (and the reader or the viewer in his or her wake) is...

  12. Conclusion
    (pp. 192-195)

    I have tried to unravel the thread of immanence as signalling the consistency of Deleuzian thought. I’ve pointed to this evasive quasi-concept as revealing the unthought of Deleuze’s philosophy, and of philosophy as such. Throughout, immanence turned out to be something like a goal, and an ambition, which would set philosophy apart from onto-theology. Of thought, we can say that it exists on the basis of a horizon, or a presupposition, it cannot quite think, and the concept of which it cannot quite produce. Immanence is itself not a concept, but an image – an image without image – or a plane...

  13. Bibliography
    (pp. 196-202)
  14. Index
    (pp. 203-210)
  15. Back Matter
    (pp. 211-214)