Deleuze and Philosophy

Deleuze and Philosophy

Edited by Constantin V. Boundas
Copyright Date: 2006
Pages: 320
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  • Book Info
    Deleuze and Philosophy
    Book Description:

    This book provides an exploration of the continuing philosophical relevance of Deleuze. It uses him to move between thinkers such as Aristotle, Husserl, Locke, Foucault, Badiou and Agamben, leaving the reader with a comprehensive understanding of the philosophy of Deleuze and how he can be situated within a broader philosophical trajectory.

    eISBN: 978-0-7486-2719-6
    Subjects: Philosophy

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Table of Contents
    (pp. v-vi)
  3. Acknowledgements
    (pp. vii-x)
    Constantin V. Boundas
  4. Abbreviations
    (pp. xi-xii)
    • Chapter 1 What Difference does Deleuzeʹs Difference make?
      (pp. 3-28)
      Constantin V. Boundas

      Philosophies of difference, where difference maintains its grounds from beginning to end without being eclipsed by identity, are exceedingly rare. In fact, if we subtract from their ranks those which, in their struggle to maintain the primacy of difference, succumb to the ineffable and turn their back on the creation of concepts, the number of philosophical heterologies turns out to be minuscule. And of course it is not by chance that the fortunes of philosophical heterologies are better served inside process philosophies. Although to be a process philosopher is not a guarantee that one will also be a philosopher of...

    • Chapter 2 Real Essences without Essentialism
      (pp. 31-42)
      Bruce Baugh

      ‘Essences’ have had a hard time of it in philosophy over the last forty years; on both sides of the analytic–continental divide, ‘essentialism’ is a dirty word. Yet what if we have no adequate idea of what an essence is? It is one of Deleuze’s great virtues that he forces us to think about these questions in new ways, particularly with the theory put forward in his Spinoza books of ‘particular essences’.¹ Since essences are traditionally construed in a more or less Platonic way, as universals or classes which group together individuals in virtue of a set of common...

    • Chapter 3 Deleuze, Kant, and the Theory of Immanent Ideas
      (pp. 43-61)
      Daniel W. Smith

      One of Deleuze’s primary aims inDifference and Repetitionis to present a new theory of Ideas (dialectics) in which Ideas are conceived of as both immanent and differential. What I would like to examine in this paper is the relation between Deleuze’s theory of Ideas and the theme of immanence, particularly with regard to the theory of Ideas found in Kant’s three critiques. In using the term ‘Idea’, Deleuze is not referring to the common-sense use of the term, or the use to which empiricists like Hume or Locke put it, for whom the word ‘idea’ refers primarily to...

    • Chapter 4 The Precariousness of Being and Thought in the Philosophies of Gilles Deleuze and Alain Badiou
      (pp. 62-73)
      Véronique Bergen

      This essay stages a confrontation between the state of precariousness at the level of being and thought in Deleuze’s vitalist ontology of the continuum and that of Badiou’s ontology of the multiple, which lacks the virtual One-All. It wishes to show how a philosophy based on the continuity between being and thought (Deleuze) and a philosophy settling for the disjunction between thought and being (Badiou) situate precariousness according to different co-ordinates.

      Deleuze establishes a kind of continuity between being and thought such that, in their simultaneous genesis, an identity betweenPhysisandNousis sketched, with the result that the...

    • Chapter 5 Counter-Actualisation and the Method of Intuition
      (pp. 74-84)
      Bela Egyed

      In his article, ‘Un, multiple, multiplicité(s)’ (2000), Badiou reiterates his earlier objections to Deleuze: (1) Deleuze’s conception of ‘set’ is anachronistic because it is pre-Cantorian. It ignores the extraordinary immanent dialectic that mathematics has bestowed (dotē) this concept since the end of the nineteenth century; (2) Deleuze’s concept of multiplicity remains inferior (because of its qualitative differentiation) to the concept ofmultipleemerging from the history of contemporary mathematics; and (3) the qualitative determination of multiplicities makes it impossible to subtract them from their equivocal re-absorption into the One (of classical ontology). In the same article, Badiou complains that those...

    • Chapter 6 Inconsistencies of Character: David Hume on Sympathy, Intensity and Artifice
      (pp. 85-97)
      Davide Panagia

      The reader will notice that Gilles Deleuze barely makes an appearance in what follows. This essay is, for all intents and purposes, an essay about David Hume. Yet, this is an admittedly odd reading of Hume; a reading that refuses to engage him on epistemological terms but is, rather, committed to reading Hume as a ‘minor’ literary figure. Of course, Deleuze wrote a book on Hume and his insights on Hume’s theories of sensation pepper the gamut of his philosophicoeuvreto the point that Deleuze declares that: ‘[T]he logic of sense is inspired in its entirety by empiricism’ (Deleuze...

    • Chapter 7 A Fourth Repetition
      (pp. 98-118)
      Zsuzsa Baross

      My title gives right away the end toward which I am heading but which for lack of space will not be reaching in any satisfactory fashion: the cinema at once constitutes and performs or actualises a ‘fourth’ repetition. The ordinal designation is with reference to Deleuze, who as we know inDifference and Repetitiondistinguishes three modalities (‘habit’, ‘memory’, and a third ‘royal repetition’) whose articulated and simultaneous replay by a conceptual apparatus (or the textDifference and Repetition) is constitutive of Time itself, in all its complex, mutating and discontinuous dimensions (Deleuze 1994). The analysis that follows borrows from...

    • Chapter 8 Deleuze and the Meaning of Life
      (pp. 121-132)
      Claire Colebrook

      InThe Order of ThingsFoucault makes the claim that until the eighteenth century ‘life did not exist’ (Foucault 1994: 128). The concept of life was not one concept among others but allowed for the construction of a new plane or ‘historical a priori’. If man had been, as Foucault notes, a political animal this was because his humanity was created through the social relations he established through speech and action. When ‘man’ becomes an epiphenomenon of life then his political being is no longer constitutive of who he is; rather his political being might now be explained by reference...

    • Chapter 9 The Ethics of Becoming-Imperceptible
      (pp. 133-159)
      Rosi Braidotti

      In this essay I will explore the eco-philosophical aspects of the ethics of becoming, with reference to the project of nomadic subjectivity and sustainability. The urge that prompts this investigation is not only abstract, but also very practical. Nomadic philosophy mobilises one’s affectivity and enacts the desire for in-depth transformations in the status of the kind of subjects we have become. Such in-depth changes, however, are at best demanding and at worst painful processes. My political generation, that of the baby-boomers, has had to come to terms with this harsh reality, which put a check on the intense and often...

    • Chapter 10 The Limits of Intensity and the Mechanics of Death
      (pp. 160-174)
      Dorothea Olkowski

      Imagine yourself in the midst of some milieu, some process of continuousdifferenciation, characterised by rapidly changing events and personages, a sense of expectation – what if there is a glimpse, a shudder, a leap, something else? What if there emerges some evanescent darkness, some momentary shift invested with the misery of an onslaught of disturbing reverberations? Responding to this in confusion, perhaps you construct an Idea, a structure, a multiplicity, a system of multiple, nonlocalisable ideal connections which is then incarnated. It is incarnated in real (not ideal) relations and actual (physical) terms, each of which exists only in...

    • Chapter 11 The Problem of the Birth of Philosophy in Greece in the Thought of Gilles Deleuze
      (pp. 175-184)
      Philippe Mengue

      What does it mean today to speak of intensities in the domain of political philosophy? The intensive, says Deleuze, is the untimely¹. To be untimely, for Deleuze, is the essential task of philosophy, its paradoxical intensity – and on this point, I am in total agreement with him. But still the question must be raised – what is it to be untimely today, in our postmodern situation? That is the point.

      In order to open a space for reflection on these questions, I would like to examine the difficulty and the problem that Gilles Deleuze encounters when he discusses the...

    • Chapter 12 Gilles Deleuzeʹs Political Posture
      (pp. 185-201)
      Jérémie Valentin

      Is it possible to answer the question of politics in the work of Deleuze, without going through desire and its variants? Deleuze’s work spans twenty-six publications, authored by him or written in collaboration with the psychiatrist Félix Guattari. In these texts, Deleuze deals with the thought of Kant, Nietzsche, Bergson, Spinoza, Leibniz, Hume, Foucault, with the writings of Kafka, Proust, Sacher-Masoch, with Francis Bacon’s painting, and with cinema and theatre. Politics, however, because only traces and indices of it exist in his texts, seems to be permanently put to question. At first sight, it is not even clear that there...

    • Chapter 13 Fabulation, Narration and the People to Come
      (pp. 202-224)
      Ronald Bogue

      In a 1990 interview, Deleuze addresses the question of the relationship of politics to art via a reflection on the modern problem of the ‘creation of a people’. The artists Deleuze admires (he names here Mallarmé, Rimbaud, Klee, Berg, Huillet and Straub) have a deep need of a people, but the collectivity they invoke does not yet exist – ‘the people are missing [le peuple manque]’ (Deleuze 1990: 235/174). Artists cannot themselves create a people, and the people in their struggles cannot concern themselves directly with art, but when a people begins to take form, an interactive process emerges that...

    • Chapter 14 Why Am I Deleuzian?
      (pp. 227-249)
      Arnaud Villani

      To be ‘Deleuzian’ represents for me a sign, not of recognition between accomplices in the context of something that could function as a ‘Deleuzian school’, but rather a sign of conniving or a ‘sign of intelligence’, according to the expression that Janicaud liked to use. I am thinking of a sign sent, not to a person (even if she is captivating), but rather to the objects that swirl around her – to her themes, her style and mannerisms, her concepts, or, if you prefer it, to the ‘mist that she brings to the room’ of your life when she writes,...

  9. List of Contributors
    (pp. 250-253)
  10. Index
    (pp. 254-260)