DOCSLIB.ORG

Introduction Part I Deleuze and Systematic Philosophy

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Introduction Part I Deleuze and Systematic Philosophy Notes Introduction 1. Gilles Deleuze and Félix Guattari, Anti-Oedipus: Capitalism and Schizophrenia, trans. Robert Hurley, Mark Seem, and Helen R. Lane (New York: Viking, 1977), p. 240. 2. Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia, trans. Brian Massumi. (Minneapolis, MN: University of Minnesota Press, 1987), p. 3. 3. Gilles Deleuze, Negotiations, trans. Martin Joughin. (New York: Columbia University Press, 1995), pp. 88–89. 4. Gilles Deleuze, Empiricism and Subjectivity: An Essay on Hume’s Theory of Human Nature, trans. Constantine Boundas (New York: Columbia University Press, 1991), p. 107. 5. Ibid., p. 106. 6. Henri Bergson, The Creative Mind, trans. Mabelle L. Andison (New York: Philosophical Library, 1946), pp. 21–28. 7. Gilles Deleuze, Difference and Repetition, trans. Paul Patton (New York: Columbia University Press, 1994), p. 8. Part I Deleuze and Systematic Philosophy 1. Gilles Deleuze, Negotiations (1972–1990), trans. Martin Joughin (New York: Columbia University Press, 1995), p. 31. 2. Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia, trans. Brian Massumi (Minneapolis: University of Minnesota Press, 1987), p. 18. 3. Gilles Deleuze, Difference and Repetition, trans. Paul Patton (New York: Columbia University Press), pp. 170–6. 4. Gilles Deleuze, Expressionism in Philosophy: Spinoza, trans. Martin Joughin (New York: Zone Books, 1992). This logic of expression is developed in chapters 1–2 and 6–8. 5. Spinoza brings together the notion of substance and expression in Part 1 of the Ethics: definitions 4 and 6, Proposition 10, and the Scholium following Proposition 10. The treatment of modifications and individuals first appears in Part 2, Proposition 7 along with its Corollary and Scholium. On the difference between a modification and individual see Deleuze, Expressionism in Philosophy, pp. 126–7. 6. Deleuze, Difference and Repetition, pp. 178–9. 7. Gilles Deleuze, Bergsonism, trans. Hugh Tomlinson and Barbara Habberjam (New York: Zone Books), pp. 37–47. 8. Chapter 2 of Henri Bergson, Time and Free Will: an essay on the immediate data of consciousness, trans. F.L. Pogson (New York: Dover Publications, 2001). 9. Bergson, Time and Free Will, pp. 128–34. 10. Henri Bergson, The Creative Mind, trans. Mabelle L. Andison (New York: Philosophical Library, 1946), p. 57. 227 228 Notes 11. Bergson, Time and Free Will, pp. 11–12. 12. Bergson, The Creative Mind, pp. 16, 41, 58. 13. Deleuze and Guattari, A Thousand Plateaus, p. 25. 14. Gilles Deleuze and Claire Parnet, Dialogues, trans. Janis Tomlinson and Barbara Habberjam (New York: Columbia University Press, 1987), p. 13. 15. Ibid., p. 17. 16. Deleuze and Guattari, A Thousand Plateaus, p. 83. 17. Ibid., p. 25. 18. This quote comes from Deleuze’s January 14, 1974 lecture on Anti-Oedipus and A Thousand Plateaus. The average is embodied by the argument that being is analogical rather than equivocal or univocal. This lecture and oth- ers can be accessed online at “Web Deleuze” where various seminars by Deleuze have been collected. See http://www.webdeleuze.com/php/som- maire.html 19. Deleuze and Guattari, A Thousand Plateaus, p. 293. 20. See, for example, the abundance of examples in “Becoming-Intense, Becoming-Animal, Becoming-Imperceptible” from A Thousand Plateaus. 21. Gilles Deleuze, Two Regimes of Madness, Revised Edition: Texts and Interviews 1975–1995, ed. David Lapoujade, trans. Ames Hodges and Mike Taormina (Brooklyn: Semiotext(e), 2006), p. 127. 22. Deleuze and Guattari, A Thousand Plateaus, p. 279. 23. Deleuze, Negotiations, p. 102. See also pp. 135–6. 24. Deleuze, Difference and Repetition, p. xxi. 25. Deleuze, Negotiations, p. 6. 26. Ibid., 102. 27. Ibid., p.6. 28. For an earlier treatment of Deleuze’s work on Hume see Jay Conway, “Deleuze’s Hume and Creative History of Philosophy,” in Current Continental Theory and Modern Philosophy, ed. Stephen Daniel (Evanston: Northwestern University Press, 2004). 29. This phrase is the title of section 5 of Hume’s An Enquiry Concerning Human Understanding. 30. See the opening paragraph of Hume’s Enquiry Concerning the Principles of Morals, for a clear illustration of this refusal. 31. Gilles Deleuze, Pure Immanence: Essays on a Life, trans. Anne Boyman (New York: Zone Books, 2001), p. 35. 32. Bergson, The Creative Mind, pp. 58–9. 33. Gilles Deleuze and Leopold von Sacher-Masoch, Masochism: Coldness and Cruelty & Venus and Furs, trans. Jean McNeil (New York: Zone Books, 1991), p. 45. 34. Deleuze, Difference and Repetition, p. 59. 35. Gilles Deleuze and Félix Guattari, Kafka: For a Minor Literature, trans. Dana Polan (Minneapolis: University of Minnesota Press, 1986), p. 27. 36. Gilles Deleuze and Félix Guattari, Anti-Oedipus: Capitalism and Schizophrenia, trans. Robert Hurley, Mark Seem, and Helen Lane (New York: Viking Press, 1977), p. 8. 37. Deleuze and Guattari, A Thousand Plateaus, p. 18. 38. Deleuze, Negotiations, p. 5. 39. Deleuze and Guattari, Anti-Oedipus, pp 78–9. 40. Ibid., pp. 70–1, 100–1, 127. Notes 229 41. Deleuze, Negotiations, p. 5. Deleuze and Parnet, Dialogues, p. 13. 42. Deleuze and Guattari, What is Philosophy? (New York: Columbia University Press, 1994), pp. 7–8. 43. Deleuze and Guattari, Anti-Oedipus, p. 115. 44. Deleuze and Guattari, What Is Philosophy? p. 7. 45. See Gilles Deleuze, Empiricism and Subjectivity: An Essay on Hume’s Theory of Human Nature. Translated by Constantine Baundas (New York: Columbia University Press, 1991), pp. 46–8, as well as Gilles Deleuze, Desert Islands and Other Texts (1953–1974), ed. David Lapoujade, trans. Mike Taormina (Brooklyn: Semiotext(e), 2004), p. 19. 46. This is the conclusion of section 161 of the Enquiry Concerning the Principles of Morals. 47. Deleuze, Empiricism and Subjectivity, p. 47. 48. Ibid., pp. 44–7. 49. Deleuze and Guattari, Anti-Oedipus, p. 8, 33. 50. Deleuze, Desert Islands and Other Texts, p. 20. 51. See section 154 of Hume’s Enquiry Concerning the Principles of Morals. 52. Deleuze, Desert Islands and Other Texts, p. 20. 53. Ibid., 21. Part II Theatre of Operations 1. Commentaries on Deleuze by Constantin Boundas, Paul Patton, Todd May, Rosi Braidotti, and the special attention afforded Deleuze and Guattari’s work by Sylvére Lotringer and Semiotext(e), are notable and indispensable exceptions. 2. The most succinct and forceful discussion of our responsibility to acknowl- edge dominant interpretations is chapter 2 of Jean-Paul Sartre, Anti-Semite and Jew, trans. George J. Becker (New York: Schocken Books, 1948). 3. Gilles Deleuze, Proust and Signs: The Complete Text, trans. Richard Howard (Minneapolis, MN: University of Minnesota Press, 2000), p. 4. 4. For a discussion of the philosopher as atopos see Pierre Hadot, Philosophy as a Way of Life, trans. Michael Chase (Oxford: Blackwell Publishers, 1995), pp. 158–9. 5. Deleuze, Proust and Signs, p. 95. 6. Ibid. 7. I bid., p. 7. 8. Gilles Deleuze and Félix Guattari, What Is Philosophy?, trans. Hugh Tomlinson and Graham Burchell (New York: Columbia University Press, 1994), pp. 2–3, 61–83. 9. Gilles Deleuze, The Logic of Sense, trans. Mark Lester and Charles Stivale (New York: Columbia University Press, 1990), pp. 150, 157–8. 10. Gilles Deleuze and Félix Guattari, Anti-Oedipus: Capitalism and Schizophrenia, trans. by Robert Hurley, Mark Seem, and Helen R. Lane (New York: Viking, 1977), p. 15. 11. Ibid., p. 76. 12. Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia, trans. Brian Massumi (Minneapolis, MN: University of Minnesota Press, 1987), p. 177. 230 Notes 13. Deleuze and Guattari, A Thousand Plateaus, p. 178. 14. Ibid. 15. This statement is from Foucault’s 1973 lectures in Rio de Janeiro in Power: Essential Works of Foucault, 1954–1984, Vol. III, ed. James D. Faubion, trans. Robert Hurley, Paul Rainbow, and Colin Gordon (New York: New Press, 2000), p. 17. 16. Louis Althusser, The Future Lasts Forever: A Memoir, trans. Richard Veasey (New York: The New Press, 1993), pp. 182, 220, 223. 17. Sylvére Lotringer, “Doing Theory,” in French Theory in America, eds. Sylvére Lotringer and Sande Cohen (New York: Routledge, 2001), p. 152. Guattari’s critique of postmodernism is advanced in “The Postmodern Impasse” and in the interview “Postmodernism and Ethical Abdication,” in Soft Subversions, trans. Sylvére Lotringer (Brooklyn, NY: Semiotext(e), 1996), pp. 109–17. 18. See Andreas Huyssen, “Mapping the Postmodern,” in Feminism/Postmodernism, ed. Linda Nicholson (New York: Routledge, 1990), pp. 234–77. 19. Rudolf Carnap, “The Elimination of Metaphysics through Logical Analysis of Language,” in Logical Positivism, ed. Alfred J. Ayer (Glencoe, IL: The Free Press of Glencoe, 1959), pp. 78–80. 20. Alfred J. Ayer, “Reflections on ‘Language, Truth, and Logic’,” in Logical Positivism in Perspective, ed. Barry Gower, pp. 23–34 (London: Croom Helm, 1987), p. 33. 21. A second Rorty exists alongside of the one I have just presented. In the essay “Deconstruction and Circumvention,” Rorty argues against what he perceives as the Heidegerrian and Derridean inflation of foundationalism into a ubiquitous, inescapable center “radiating evil outwards,” and sug- gests that the notion of overcoming philosophy be replaced by a vision of “lots of little pragmatic questions about which bits of that tradition might be used for some current purpose,” Richard Rorty, “Deconstruction and Circumvention,” in Essays on Heidegger and Others: Philosophical Papers Vol. 2, pp. 85–106 (New York: Cambridge University Press, 1991), p. 104. 22. Jacques Derrida, “Différance,” in Margins of Philosophy, trans. Alan Bass, pp. 1–27 (Chicago: University of Chicago Press, 1982), p. 3. 23. Ibid., p. 7. 24. The critique of the picture theory of ideas is contained in definition 3 and the scholium following proposition 43 in Part 2 of Baruch Spinoza’s Ethics. 25. See, for example, Spinoza’s Ethics: Part 2, proposition 15. 26. Deleuze and Guattari, What Is Philosophy, pp. 15–34. 27.
Load more

Recommended publications
  • Becoming-Other: Foucault, Deleuze, and the Political Nature of Thought Vernon W
    Philosophy Faculty Publications Philosophy 4-2014 Becoming-Other: Foucault, Deleuze, and the Political Nature of Thought Vernon W. Cisney Gettysburg College Follow this and additional works at: https://cupola.gettysburg.edu/philfac Part of the Philosophy of Mind Commons Share feedback about the accessibility of this item. Cisney, Vernon W. "Becoming-Other: Foucault, Deleuze, and the Nature of Thought." Foucault Studies 17 Special Issue: Foucault and Deleuze (April 2014). This is the publisher's version of the work. This publication appears in Gettysburg College's institutional repository by permission of the copyright owner for personal use, not for redistribution. Cupola permanent link: https://cupola.gettysburg.edu/philfac/37 This open access article is brought to you by The uC pola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The uC pola. For more information, please contact [email protected]. Becoming-Other: Foucault, Deleuze, and the Political Nature of Thought Abstract In this paper I employ the notion of the ‘thought of the outside’ as developed by Michel Foucault, in order to defend the philosophy of Gilles Deleuze against the criticisms of ‘elitism,’ ‘aristocratism,’ and ‘political indifference’—famously leveled by Alain Badiou and Peter Hallward. First, I argue that their charges of a theophanic conception of Being, which ground the broader political claims, derive from a misunderstanding of Deleuze’s notion of univocity, as well as a failure to recognize the significance of the concept of multiplicity in Deleuze’s thinking. From here, I go on to discuss Deleuze’s articulation of the ‘dogmatic image of thought,’ which, insofar as it takes ‘recognition’ as its model, can only ever think what is already solidified and sedimented as true, in light of existing structures and institutions of power.
    [Show full text]
  • Thinking Like Grass, with Deleuze in Education?1
    Thinking like Grass, with Deleuze in Education?1 XIAO-JIU LING York University Any beginning is difficult. To begin to talk about Gilles Deleuze is particularly difficult. For one thing, he is a philosopher of immense learning which is tightly tied to his rich studies in French or European intellectual history. He confessed to Michel Cressole in his 1973 letter: “I belong to a generation, one of the last generations, that was more or less bludgeoned to death with the history of philosophy… I myself ‘did’ history of philosophy for a long time, read books on this or that author” (Neg., p. 5-6). Indeed, this aspect of his learning is evident in any of his writings. Hence, for someone like me who had meager background in philosophy and in French literature, to start to read Deleuze was and still is a difficult endeavour. Secondly, Deleuze was an experimenter, a player [joueur]. Not only did he play with canonical works handed down from the past in the western philosophical tradition, ranging from his earlier studies on and with work of Hume, Nietzsche, then Kant, Bergson, Spinoza, and later Leibniz (in the order of his related publications), but he also experimented with thinking beyond the traditional boarders of philosophy. In his own words, he “compensated in various ways” (Neg., p. 5-6) in finding new rules to philosophizing. In this effort, he drew sources from and critiqued in the domain of Journal of the Canadian Association for Curriculum Studies Volume 7 Number 2 2009 Journal of the Canadian Association for Curriculum Studies psychoanalysis, literature (most notably Proust, Sacher-Masoch and Kafka) as well as other areas of the arts, such as painting, theatre and cinema.
    [Show full text]
  • Spinoza: the Velocities of Thought SEMINAR at the UNIVERSITY of PARIS, VINCENNES-ST
    GILLES DELEUZE Spinoza: The Velocities of Thought SEMINAR AT THE UNIVERSITY OF PARIS, VINCENNES-ST. DENIS, 1980-1981 _____________________________________________________________________________________ LECTURE 1 25 NOVEMBER 1980 TRANSLATED BY TIMOTHY S. MURPHY FOR WEB DELEUZE AUGMENTED TRANSCRIPTION AND TRANSLATION REVIEW BY CHARLES J. STIVALE It's quite curious the extent to which philosophy, up to the end of the 17th century, ultimately speaks to us, all the time, of God. And after all, Spinoza, excommunicated Jew, is not the last to speak to us of God. And the first book of his great work The Ethics is called “Of God.” And from all of them, whether it's Descartes, Malebranche, Leibniz, we get the impression that the boundary between philosophy and theology is extremely vague. Why is philosophy so compromised with God, and right up to the revolutionary coup of the 18th century philosophers? Is it a dishonest compromise [compromission] or something a little purer? We could say that thought, until the end of the 17th century, must take considerable account of the demands of the Church, thus it's clearly forced to take many religious themes into account. But one feels quite strongly that this is much too easy; we could just as well say that, until this era, thought's lot is somewhat linked to that of a religious feeling. I'm going back to an analogy with painting because it's true that painting is replete with images of God. My question is: is it sufficient to say that this is an inevitable constraint in this era? There are two possible answers.
    [Show full text]
  • Introduction to Data Ethics 1 Defining Data Ethics in His Book Tap, Anindya Ghose Imagines a Future in Which a Company Could
    Introduction to Data Ethics Chapter from: The Business Ethics Workshop, 3rd Edition By: James Brusseau Boston Acacdemic Publishing / FlatWorld Knowledge ISBN: 978-1-4533-8744-3 Introduction to Data Ethics 1 Defining Data Ethics In his book Tap, Anindya Ghose imagines A future in which a company could send a coupon to a potential customer before she even leaves for a shopping trip that she didn’t even know she was going to take.1 This future will be made possible by data technology that gathers, stores, and organizes information about users of Facebook, Amazon, Google, Verizon. Every time you log in, you add details about who your friends are (Facebook), what you’re buying (Amazon), what’s going on in your life (Gmail), and where you are (mobile phone towers need to locate you to provide service). All this data is stockpiled atop the information about age, gender, location, and the rest that you handed over when you created your account. Then there are the databrokers—companies with less familiar names, Acxiom, for example—that buy the personal information from the original gatherers, and combine it with other data sources to form super-profiles, accumulated information about individuals that’s so rich, companies can begin to predict when you will go shopping, and what you’ll buy. The gathering and uses of data go beyond the marketplace. Law enforcement organizations, anti-terrorism efforts, and other interests are also learning how to gather and use digital traces of human behavior, but the most compelling scenes of data ethics are also the most obvious: occasions where we volunteer information about ourselves as part of an exchange for some (usually quick) satisfaction.
    [Show full text]
  • Dark Deleuze
    Forerunners: Ideas First from the University of Minnesota Press Original e-works to spark new scholarship FORERUNNERS IS A thought-in-process series of breakthrough digital works. Written between fresh ideas and finished books, Forerunners draws on scholarly work initiated in notable blogs, social media, conference plenaries, journal articles, and the synergy of academic exchange. This is gray literature publishing: where intense thinking, change, and speculation take place in scholarship. Ian Bogost The Geek’s Chihuahua: Living with Apple Andrew Culp Dark Deleuze Grant Farred Martin Heidegger Saved My Life John Hartigan Aesop’s Anthropology: A Multispecies Approach Akira Mizuta Lippit Cinema without Reflection: Jacques Derrida’s Echopoiesis and Narcissism Adrift Reinhold Martin Mediators: Aesthetics, Politics, and the City Shannon Mattern Deep Mapping the Media City Jussi Parikka The Anthrobscene Steven Shaviro No Speed Limit: Three Essays on Accelerationism Sharon Sliwinski Mandela’s Dark Years: A Political Theory of Dreaming Dark Deleuze Dark Deleuze Andrew Culp University of Minnesota Press Minneapolis Dark Deleuze by Andrew Culp is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. Published by the University of Minnesota Press, 2016 111 Third Avenue South, Suite 290 Minneapolis, MN 55401-2520 http://www.upress.umn.edu The University of Minnesota is an equal-opportunity educator and employer. Contents Abbreviations Introduction The Extinction of Being Advancing toward Nothing Breakdown,
    [Show full text]
  • Deleuze, History and Becoming
    DELEUZE, HISTORY AND BECOMING CRAIG LUNDY A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy School of History and Philosophy University of New South Wales 2010 ii COPYRIGHT STATEMENT ‘I hereby grant the University of New South Wales or its agents the right to archive and to make available my thesis or dissertation in whole or part in the University libraries in all forms of media, now or here after known, subject to the provisions of the Copyright Act 1968. I retain all proprietary rights, such as patent rights. I also retain the right to use in future works (such as articles or books) all or part of this thesis or dissertation. I also authorise University Microfilms to use the 350 word abstract of my thesis in Dissertation Abstract International (this is applicable to doctoral theses only). I have either used no substantial portions of copyright material in my thesis or I have obtained permission to use copyright material; where permission has not been granted I have applied/will apply for a partial restriction of the digital copy of my thesis or dissertation.' Signed .............................................................................. Date .............................................................................. AUTHENTICITY STATEMENT ‘I certify that the Library deposit digital copy is a direct equivalent of the final officially approved version of my thesis. No emendation of content has occurred and if there are any minor variations in formatting, they are the result of the conversion
    [Show full text]
  • The Univocity of Substance and the Formal Distinction of Attributes: the Role of Duns Scotus in Deleuze's Reading of Spinoza Nathan Widder
    parrhesia 33 · 2020 · 150-176 the univocity of substance and the formal distinction of attributes: the role of duns scotus in deleuze's reading of spinoza nathan widder This paper examines the role played by medieval theologian John Duns Scotus in Gilles Deleuze’s reading of Spinoza’s philosophy of expressive substance; more generally, it elaborates a crucial moment in the development of Deleuze’s philosophy of sense and difference. Deleuze contends that Spinoza adapts and extends Duns Scotus’s two most influential theses, the univocity of being and formal distinction, despite neither appearing explicitly in Spinoza’s writings. “It takes nothing away from Spinoza’s originality,” Deleuze declares, “to place him in a perspective that may already be found in Duns Scotus” (Deleuze, 1992, 49).1 Nevertheless, the historiographic evidence is clearly lacking, leaving Deleuze to admit that “it is hardly likely that” Spinoza had even read Duns Scotus (359n28). Indeed, the only support he musters for his speculation is Spinoza’s obvious in- terests in scholastic metaphysical and logical treatises, the “probable influence” of the Scotist-informed Franciscan priest Juan de Prado on his thought, and the fact that the problems Duns Scotus addresses need not be confined to Christian thought (359–360n28). The paucity of evidence supporting this “use and abuse” of history, however, does not necessarily defeat the thesis. Like other lineages Deleuze proposes, the one he traces from Duns Scotus to Spinoza, and subsequently to Nietzsche, turns not on establishing intentional references by one thinker to his predecessor, but instead on showing how the borrowings and adaptations asserted to create the connec- tion make sense of the way the second philosopher surmounts blockages he faces while responding to issues left unaddressed by the first.
    [Show full text]
  • The Ontological Plurality of Digital Voice: a Schizoanalysis of Rate My Professors and Rate My Teachers
    The ontological plurality of digital voice: a schizoanalysis of Rate My Professors and Rate My Teachers This is a post-peer-review, pre-copyedit version of a paper published in Principles of transversality in globalization and education: Mayes, Eve 2018, The ontological plurality of digital voice: a schizoanalysis of Rate My Professors and Rate My Teachers. In Cole, David R and Bradley, Joff PN (ed), Principles of transversality in globalization and education, Springer, Singapore, pp.195-210. The final authenticated version is available online at: https://doi.org/10.1007/978-981-13-0583- 2_12 This is the accepted manuscript. ©2018, Springer Nature Singapore Pte Ltd. Reprinted with permission. Downloaded from DRO: http://hdl.handle.net/10536/DRO/DU:30105103 DRO Deakin Research Online, Deakin University’s Research Repository Deakin University CRICOS Provider Code: 00113B Book: Principles of Transversality in Globalization and Education The ontological plurality of digital voice: A schizoanalysis of Rate My Professors and Rate My Teachers Eve Mayes Deakin University, Geelong, Victoria, Australia Abstract Online evaluations (like Rate My Professors and Rate My Teachers) have been celebrated as forming wider publics and modes of accountability beyond the institution, and critiqued as reinforcing consumeristic pedagogical relations. This chapter takes up the websites Rate My Professors and Rate My Teachers as empirical entry points to a conceptual discussion, after Félix Guattari, of the ontological plurality of digital voice, and its associated refrains and universes of reference. I turn attention from analysis of the effects of these digitized student evaluations to the moment of their formation – for example, when a student’s finger clicks on a particular star rating.
    [Show full text]
  • L'abecedaire De Gilles Deleuze, Avec Claire Parnet
    1 L'Abécédaire de Gilles Deleuze, avec Claire Parnet Directed by Pierre-André Boutang (1996) Translation & Notes: Charles J. Stivale Credits (shown at the end of each tape): Conversation: Claire Parnet Direction: Pierre-André Boutang, Michel Pamart Image: Alain Thiollet Sound: Jean Maini Editing: Nedjma Scialom Sound Mix: Vianney Aubé, Rémi Stengel Images from Vincennes: Marielle Burkhalter --------------------------------------------------------------------------- Translated and edited by Charles J. Stivale --------------------------------------------------------------------------- Prelude \1 A short description of the trailer and then of the interview "set" is quite useful: the black and white trailer over which the title, then the director’s credit are shown, depicts Deleuze lecturing to a crowded, smoky seminar, his voice barely audible over the musical accompaniment. The subtitle, “Université de Vincennes, 1980,” appears briefly at the lower right, and Deleuze’s desk is packed with tape recorders. A second shot is a close-up of Deleuze chatting with the students seated closest to him. Then another shot shows students in the seminar listening intently, most of them (including a young Claire Parnet in profile) smoking cigarettes. The final shot again shows Deleuze lecturing from his desk at the front of the seminar room, gesticulating as he speaks. The final gesture shows him placing his hand over his chin in a freeze-frame, punctuating the point he has just made. As for the setting in Deleuze’s apartment during the interview, the viewer sees Deleuze seated in front of a sideboard over which hangs a mirror, and opposite him sits Parnet, smoking constantly throughout. On the dresser to the right of the mirror is his trademark hat perched on a hook.
    [Show full text]
  • A Thousand Plateaus and Philosophy
    Chapter 13 7000 BC: Apparatus of Capture Daniel W. Smith I Te ‘Apparatus of Capture’ plateau expands and alters the theory of the state presented in the third chapter of Anti-Oedipus, while at the same time providing a fnal overview of the sociopolitical philosophy developed throughout Capitalism and Schizophrenia. It develops a series of challeng- ing theses about the state, the frst and most general of which is a thesis against social evolution: the state did not and could not have evolved out of ‘primitive’ hunter-gatherer societies. Te idea that human societies progressively evolve took on perhaps its best-known form in Lewis Henry Morgan’s 1877 book, Ancient Society; Or: Researches in the Lines of Human Progress from Savagery through Barbarism to Civilization (Morgan 1877; Carneiro 2003), which had a profound infuence on nineteenth-century thinkers, especially Marx and Engels. Although the title of the third chap- ter of Anti-Oedipus – ‘Savages, Barbarians, Civilized Men’ – is derived from Morgan’s book, the universal history developed in Capitalism and Schizophrenia is directed against conceptions of linear (or even multilinear) social evolution. Deleuze and Guattari are not denying social change, but they are arguing that we cannot understand social change unless we see it as taking place within a feld of coexistence. Deleuze and Guattari’s second thesis is a correlate of the frst: if the state does not evolve from other social formations, it is because it creates its own conditions (ATP 446). Deleuze and Guattari’s theory of the state begins with a consideration of the nature of ancient despotic states, such as Egypt or Babylon.
    [Show full text]
  • The Quiet Revolution: the Transformation and Reintegration of the Humanities
    THE QUIET REVOLUTION: THE TRANSFORMATION AND REINTEGRATION OF THE HUMANITIES "O Where are you going said the reader to rider" W.H. Auden Beth A. Casey Bowling Green State University ABSTRACT A transformation has occurred in the humanities during the past four decades which has permitted the humanistic disciplines to reintegrate with each other and with the social sciences. The gradual absorption of Saussurean linguistics has brought about a profound change in our understanding of the relationship between language and the world. This, in turn, has resulted in an age of theory and in the production of metalanguages which reinforce the connective power of the humanistic disciplines. Linguistic models have replaced models borrowed from the natural sciences in partial recognition of the fact that culture is discursively constructed and rooted in specifically historical situations. Imagery, theory, method, and style are borrowed from humanistic disciplines to aid the social sciences as the natural sciences provide fewer relevant models. We are moving toward a new philology or the study of culture as text. ★ Raymond Williams argues that we are passing through a long revolution which began toward the end of the eighteenth century and which is transforming humankind and its institutions.¹ This revolution he divides into three concurrent ones: a democratic revolution which is making it increasingly clear on a global basis that people must and will govern themselves; a cultural revolution which is extending the skills of literacy and advanced communication to all people; and an industrial revolution utilizing scientific and technological developments. The separated disciplines of politics, economics, art, and communications prevent our correlating cultural discoveries; thus, the transformation, Williams notes, is difficult for us to understand and describe.
    [Show full text]
  • Frege and the Logic of Sense and Reference
    FREGE AND THE LOGIC OF SENSE AND REFERENCE Kevin C. Klement Routledge New York & London Published in 2002 by Routledge 29 West 35th Street New York, NY 10001 Published in Great Britain by Routledge 11 New Fetter Lane London EC4P 4EE Routledge is an imprint of the Taylor & Francis Group Printed in the United States of America on acid-free paper. Copyright © 2002 by Kevin C. Klement All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by any electronic, mechanical or other means, now known or hereafter invented, including photocopying and recording, or in any infomration storage or retrieval system, without permission in writing from the publisher. 10 9 8 7 6 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data Klement, Kevin C., 1974– Frege and the logic of sense and reference / by Kevin Klement. p. cm — (Studies in philosophy) Includes bibliographical references and index ISBN 0-415-93790-6 1. Frege, Gottlob, 1848–1925. 2. Sense (Philosophy) 3. Reference (Philosophy) I. Title II. Studies in philosophy (New York, N. Y.) B3245.F24 K54 2001 12'.68'092—dc21 2001048169 Contents Page Preface ix Abbreviations xiii 1. The Need for a Logical Calculus for the Theory of Sinn and Bedeutung 3 Introduction 3 Frege’s Project: Logicism and the Notion of Begriffsschrift 4 The Theory of Sinn and Bedeutung 8 The Limitations of the Begriffsschrift 14 Filling the Gap 21 2. The Logic of the Grundgesetze 25 Logical Language and the Content of Logic 25 Functionality and Predication 28 Quantifiers and Gothic Letters 32 Roman Letters: An Alternative Notation for Generality 38 Value-Ranges and Extensions of Concepts 42 The Syntactic Rules of the Begriffsschrift 44 The Axiomatization of Frege’s System 49 Responses to the Paradox 56 v vi Contents 3.
    [Show full text]