Deleuze and Guattari
In: Deleuze and Guattari: critical assessments of leading philosophers Vol. 3
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In: Deleuze and Guattari: critical assessments of leading philosophers Vol. 3
In: Plateaus - New Directions in Deleuze Studies
In: PLAT
Shows how Deleuze's engagement with Stoicism produced many of his most singular and powerful ideasReveals a lasting influence on Gilles Deleuze by mapping his provocative reading of ancient StoicismUnearths new possibilities for bridging contemporary philosophy and classics by engaging a vital yet recently rising area of scholarship: continental philosophy's relationship to ancient philosophyIntroduces the untranslated Stoic scholarship published by pre- and post-Deleuzian French philosophers of antiquity to the English-reading worldDeleuze dramatises the story of ancient philosophy as a rivalry of four types of thinkers: the subverting pre-Socratics, the ascending Plato, the interiorising Aristotle and the perverting Stoics. Deleuze assigns the Stoics a privileged place because they introduced a new orientation for thinking and living that turns the whole story of philosophy inside out.Ryan J. Johnson reveals Deleuze's provocative reading of ancient Stoicism produced many of his most singular and powerful ideas. For Deleuze, the Stoics were innovators of an entire system of philosophy which they structured like an egg. Johnson structures his book in this way: Part I looks at physics (the yolk), Part II is logic (the shell) and Part III covers ethics (the albumen). Including previously untranslated French Stoic scholarship, Johnson unearths new possibilities for bridging contemporary and ancient philosophy
In: Blackwell critical readers
In: Political studies review, Band 11, Heft 2, S. 240-241
ISSN: 1478-9299
In: Palgrave Advances in Continental Political Thought, S. 274-288
In: Multitudes, Band 1, Heft 1, S. 192-194
ISSN: 1777-5841
Statt von einem Guattari-Effekt auf Deleuze muss man von einem Guattari-Deleuze-Effekt sprechen, um ein wechselseitiges Einwirken in einem gemeinsamen Projekt zu beschreiben, das mit dem Herausgehen aus der klassischen Psychoanalyse beginnt und in den Umbau der Philosophie in der Öffnung auf ihr Außen mündet. Dieser Umbau lässt das Paradigma der Interpretation ebenso hinter sich wie jenes der Struktur. In der Kritik an Lacan vollziehen Deleuze und Guattari die Abkehr vom Postulat des Primats der Sprache als Struktur und eines durch sie immer schon konstituierten und vom Realen ebenso wie von kollektiven Individuationsprozessen abgeschnittenen Subjekts. Die heterogenen Ausdrucksmaterien Hjelmslevs, die das Aufbrechen der Opposition von Sprachzeichen und Materie ermöglichen sowie die Konzepte der Wunschmaschine und mehr noch des Gefüges eröffnen den Weg hin zu einem Politisch-Werden der Philosophie als Wiederaneignung der Produktionsmittel kollektiver Subjektivität. ; In order to understand the collaborators' mutual impact in a joint project that began with Deleuze and Guattari's transgression of classical psychoanalysis and advanced to their complete remodeling of philosophy, the notion of a »Guattari-Deleuze-effect« is more adequate than the presumption an unilateral »Guattari-effect« upon Deleuze. Furthermore, Deleuze's and Guattari's concerted efforts leave the paradigms of »interpretation« and »structure« behind; in their critique of Lacan, Deleuze and Guattari turn away from the primate of language as structure and the postulate of an always already constituted subject that is cut off both from the real and from collective processes of individuation. Finally, the concept of a heterogeneous »matter of expression,« which, borrowed from Hjelmslev, allows opening up the opposition between linguistic sign and matter, as well as the concepts of »desiring-machine« and »assemblage«, clear the way towards a becoming-political of philosophy, understood as reappropriation of collective subjectivity's means of ...
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In: Griot: Revista de Filosofia, Band 23, Heft 1, S. 120-133
The concept of the other (autrui) did not receive due attention in Deleuze's philosophy as a whole until recently (VENTURA, 2020; FERREIRA, 2021). The Other appears in Deleuze's work in some moments of Difference and Repetition, in What is philosophy? – a work written together with Félix Guattari – but, above all, in a text present in the appendix of Logic of Sense entitled "Michel Tournier and the world without others", in which he comments the M. Tounier's novel, Friday or the pacific limbo. The Other is nothing but the expression of a possible world, or even a structure that organizes perception and ensures the margins and transitions of the world. When this structure dissolves, the simulacra ascend to the surfaces, destroying the forms and releasing the forces and intensities. We believe that the agent of this dissolution is Friday, whose coming disrupts the order forged by Robinson on his island. Friday no longer functions as the structure-other, since it is another of the Other, which will allow access to an impersonal, pre-individual transcendental field, populated by free singularities. Emmanuel Lévinas's concepts of "face" and "wholly other" (tout autre) will help in this movement in order to understand Deleuze's other, although it is necessary to point out its pertinence and its limitations.
In: Sozialphilosophische Studien 6
In: Edition Humboldt
The following essay takes the topic of this special issue as an opportunity to not just investigate Deleuze's "Postscript on Control Societies," but to look more generally at the text's place within his work as a whole. Indeed, as various authors have observed, there are a number of aspects that clearly distinguish the essay from the bulk of Deleuze's other writings. First, what the Postscript aims at is a very direct and immediate "diagnosis of the present" (Foucault 1999: 91). Despite its brevity, the essay therefore entails a wide-ranging account of the (social, economic, cultural, and technological) 'system' which was about to take hold when Deleuze wrote the essay (1990) – and which still seems pervasive today. Second, the Postscript represents one of the few instances where Deleuze addresses new media, the digital, cyberspace, and computers: technologies, that is, which in the last few decades have thoroughly transformed the world we live in (cf. Galloway 2012). Third, while Deleuze is usually considered to be a thinker of affirmative creation and a joyous politics of difference and becoming, the Postscript may be the text that most evidently lends itself to discovering not only a more contemporary, but also a somewhat 'darker' Deleuze (cf. Culp 2016). For although it underlines the necessity of "finding new weapons" and developing "new forms of resistance" – pointing out that the question is not "whether the old or new system is harsher or more bearable" (Deleuze 1995: 178) – one can argue that the Postscript's general perspective and tone is in fact more bleak and pessimistic than most of Deleuze's other writings.
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In: Multitudes, Band 29, Heft 2, S. 149-152
ISSN: 1777-5841
Interest in the French philosopher Gilles Deleuze has grown exponentially over the last two decades, and, in recent years, Asian scholars have come to see rich possibilities for developing his thought within an Asian context. In this, the first collection devoted to Deleuze and Asia, several Asian and Western scholars explore Deleuzian themes and concepts in areas ranging from philosophy and religion to new media studies, cultural studies, theater, architecture, painting, film, and literature