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Journal articles on the topic 'Deleuze'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Bogue, Ronald. "Speranza, the Wandering Island." Deleuze Studies 3, no. 1 (2009): 124–34. http://dx.doi.org/10.3366/e1750224109000518.

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Michel Tournier's novel Friday is the subject of an important essay of Deleuze's, in which he presents the concept of the ‘a priori Other’. Alice Jardine and Peter Hallward have offered critiques of Deleuze via readings of this essay, but neither takes into consideration the full significance of Tournier's novel or Deleuze's commentary. Jardine and Hallward provide divergent and only partial perspectives on Deleuze. If there are several Deleuzes, each defined by a critical point of view, there is also a single Deleuzian problem that informs the Tournier essay and Deleuze's thought as a whole.

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2

Satoor, Christopher. "‘A Part’ of the World: Deleuze and the Logic of Creation." Deleuze Studies 11, no. 1 (2017): 25–47. http://dx.doi.org/10.3366/dls.2017.0250.

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Is there a particular danger in following Deleuze's philosophy to its end result? According to Peter Hallward, Deleuze's philosophy has some rather severe conclusions. Deleuze has been portrayed by him as a theological and spiritual thinker of life. Hallward seeks to challenge the accepted view of Deleuze, showing that these accepted norms in Deleuzian scholarship should be challenged and that, initially, Deleuze calls for the evacuation of political action in order to remain firm in the realm of pure contemplation. This article intends to investigate and defend Deleuze's philosophy against th

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3

Stekl, Míša. "The Race of desire." GLQ 31, no. 2 (2025): 257–82. https://doi.org/10.1215/10642684-11636331.

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Through a close reading of an all-but-forgotten text by Gilles Deleuze, “Sex-Pol in Action,” this article studies the racialization of desire. In “Sex-Pol in Action,” Deleuze argues that the FHAR (Front homosexuel d'action révolutionnaire), a gay liberationist movement in early 1970s France, radically reconceptualized desire as the “nonhuman . . . point within each of us where . . . identity . . . is abolished.” Deleuze hopes to distinguish this queer potentiality of desire from the racially fetishistic, “Arabophilic” desires avowed by many of the white gay men in the FHAR. Reading Deleuze's t

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4

Mayell, Charles. "The Rise and Fall of the Simulacrum." Deleuze Studies 8, no. 4 (2014): 445–69. http://dx.doi.org/10.3366/dls.2014.0165.

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Deleuze adopts Nietzsche's manifesto for an overturning of Platonism. However, the consensus view is that Deleuze's project is best understood as a revision not a repudiation of Platonism. Deleuze's engagement with Platonism centres on The Sophist. Out of Plato's concept of phantasm, Deleuze fashions a new concept: simulacrum. In Difference and Repetition, simulacra are invited to rise and affirm their rights; and yet Deleuze later abandons the concept entirely. Why? Although suitable for the purposes of critique, it became otiose in wider applications. More generally, and against the consensu

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Maxwell, Grant. "Differenciating the Depths: A ‘Jungian Turn’ in Deleuze and Guattari Studies." Deleuze and Guattari Studies 17, no. 1 (2023): 112–43. http://dx.doi.org/10.3366/dlgs.2023.0504.

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Although it is not clear that Deleuze and Guattari were simply and unambiguously Jungians, they extensively engaged with Jung’s depth psychology in both affirmative and critical ways. It is striking that Deleuze expresses a strong affinity between his work and that of Jung in several texts; Jung’s influence on Deleuze has not tended to be emphasised by scholars, though there is a rapidly growing ‘Jungian turn’ in Deleuze and Guattari studies. This article briefly extracts the influence of Jung on Deleuze and Guattari and, more extensively, explores profound resonances between Deleuze's Differe

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Nilsen, Remi. "Om Deleuze uten Deleuze." Agora 23, no. 01-02 (2005): 265–76. http://dx.doi.org/10.18261/issn1500-1571-2005-01-02-19.

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7

Dillet, Benoît. "What Is Called Thinking?: When Deleuze Walks Along Heideggerian Paths." Deleuze Studies 7, no. 2 (2013): 250–74. http://dx.doi.org/10.3366/dls.2013.0105.

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When on the last page of What Is Philosophy?, Deleuze and Guattari (1995: 218) claim that philosophy needs a non-philosophy, this statement is the result of a long engagement with the problem of thinking in society. It is this engagement that we intend to reconstruct in this article. By developing an original definition of thinking after Heidegger, Deleuze is able to claim that philosophy is not the only ‘thinking’ discipline. Our point of departure is Deleuze's constant reference to a phrase from Heidegger's lecture course What Is Called Thinking?: ‘We are not yet thinking’ ( Deleuze 1988 : 1

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8

Ribeiro Guimarães Vinci, Christian Fernando. "Deleuze and philosphy as experimentation." Griot : Revista de Filosofia 24, no. 1 (2024): 96–105. http://dx.doi.org/10.31977/grirfi.v24i1.3609.

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Retomando o famoso prólogo ao livro Diferença e Repetição, no qual Gilles Deleuze pontua se aproximar o tempo no qual não seria possível escrever um livro de filosofia como outrora, procuraremos pensar a evocação deleuziana da necessidade de adotarmos um novo tom e novas regras para o exercício filosófico. Acreditamos que retomar esse apelo do filósofo nos lançaria no coração da concepção deleuziana e deleuzo-guattariana da filosofia como um exercício de experimentação. A fim de perseguir quais tons e regras estariam no horizonte do filósofo francês, buscaremos nos aprofundar nas analogias exp

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9

Kearnes, Matthew. "Chaos and Control: Nanotechnology and the Politics of Emergence." Paragraph 29, no. 2 (2006): 57–80. http://dx.doi.org/10.3366/prg.2006.0014.

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This article looks at the strong links between Deleuze's molecular ontology and the fields of complexity and emergence, and argues that Deleuze's work implies a ‘philosophy of technology’ that is both open and dynamic. Following Simondon and von Uexküll, Deleuze suggests that technical objects are ontologically unstable, and are produced by processes of individuation and self-organization in complex relations with their environment. For Deleuze design is not imposed from without, but emerges from within matter. The fundamental departure for Deleuze, on the basis of such an ontology, is to conc

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10

Williams, James. "Science and Dialectics in the Philosophies of Deleuze, Bachelard and DeLanda." Paragraph 29, no. 2 (2006): 98–114. http://dx.doi.org/10.3366/prg.2006.0019.

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This article charts differences between Gilles Deleuze's and Gaston Bachelard's philosophies of science in order to reflect on different readings of the role of science in Deleuze's philosophy, in particular in relation to Manuel DeLanda's interpretation of Deleuze's work. The questions considered are: Why do Gilles Deleuze and Gaston Bachelard develop radically different philosophical dialectics in relation to science? What is the significance of this difference for current approaches to Deleuze and science, most notably as developed by Manuel DeLanda? It is argued that, despite its great exp

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11

Saldanha, Arun, and Hannah Stark. "A New Earth: Deleuze and Guattari in the Anthropocene." Deleuze Studies 10, no. 4 (2016): 427–39. http://dx.doi.org/10.3366/dls.2016.0237.

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Twenty years after his death, Deleuze's thought continues to be mobilised in relation to the most timely and critical problems society faces, foremost amongst which is the Anthropocene. What might the significance of Deleuze and Guattari be in relation to the new and urgent set of concerns that the Anthropocene engenders? Deleuze's work presaged much of the concept of the Anthropocene, not only in his sustained challenges to humanism, anthropocentrism and capitalism, but also through his interest in geology and the philosophy of time. Guattari gave his work an ‘ecosophical’ and ‘cartographical

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12

Evans, Fred. "Deleuze, Bakhtin, and the ‘Clamour of Voices’." Deleuze Studies 2, no. 2 (2008): 178–88. http://dx.doi.org/10.3366/e1750224108000275.

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This paper pursues two goals. The first concerns clarifying the relationship between Deleuze and the Russian linguist and culturologist, Mikhail Bakhtin. Not only does Deleuze refer to Bakhtin as a primary source for his emphasis on voice and indirect discourse, both thinkers valorise heterogeneity and creativity. I argue Deleuze's notions of ‘deterritorialisation’ and ‘reterritorialisation’ parallel Bakhtin's idea of ‘heteroglossia’ and ‘monoglossia’. Clarifying the relationship between Deleuze and Bakhtin leads directly to the second of my two other goals. I will argue that an important diff

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13

Choat, Simon. "Deleuze, Marx and the Politicisation of Philosophy." Deleuze Studies 3, Suppl (2009): 8–27. http://dx.doi.org/10.3366/e1750224109000695.

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Against those who wish to marginalise Deleuze's political relevance, this paper argues that his work – including and especially that produced before his collaborations with Guattari – is not only fundamentally political but also profoundly engaged with Marx. The paper begins by focusing on different possible strategies for contesting the claim that Deleuze is apolitical, attempting to debunk this claim by briefly considering Deleuze's work with Guattari. The bulk of the paper is concerned with a close examination of the appearance of Marx in both Nietzsche and Philosophy and Difference and Rep

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14

Faucher, Kane X. "Critical Forces: True Critique or Mere Criticism of Deleuze contra Hegel?" Deleuze Studies 4, no. 3 (2010): 329–55. http://dx.doi.org/10.3366/dls.2010.0103.

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The principal concern of this paper is to track the first wave of criticism directed against Deleuze's relation to Hegelianism as it has appeared in the English-speaking world. To this end, we assess the criticisms offered by Stephen Houlgate, Judith Butler, and Catherine Malabou, each of whom, in their respective ways, accuse Deleuze of misreading Hegel, claiming that his rejection of Hegelianism merely reinforces a secret or unacknowledged Hegelianism inherent in his own critique. Despite the brisk treatment Houlgate grants Deleuze, his charges are by far the most serious, and hence it is to

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15

Reynolds, Jack. "Transcendental Priority and Deleuzian Normativity. A Reply to James Williams." Deleuze Studies 2, no. 1 (2008): 101–8. http://dx.doi.org/10.3366/e1750224108000184.

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I am grateful that someone whose work I greatly admire could be the philosopher to so eloquently and succinctly cut to the heart of the problem that I posed in the previous issue of Deleuze Studies. James Williams' critical reply leaves me, prima facie, confronted by a stark alternative: either I have misunderstood Deleuze, or I have illustrated problems and lacunae in Deleuze. I will suggest, however, that this is a false alternative, and that Williams' and my divergent accounts of The Logic of Sense – and even Deleuze's oeuvre as a whole – is better understood as a situation of ‘both/and’ ra

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16

Altamirano, Manuel. "Del estructuralismo, y la condición postestructuralista en Deleuze, inversor del platonismo." HYBRIS. Revista de Filosofía 7, no. 2 (2016): 89–117. https://doi.org/10.5281/zenodo.178850.

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Focalizando en la segunda etapa de producción de Gilles Deleuze, especialmente en su empresa de inversión del platonismo, mostraremos por qué es importante la estructura, sus condiciones y funcionamiento, y qué impacto tiene esta caracterización para conceptos centrales como los de identidad o diferencia. Así podremos comprender el carácter idealista de la filosofía de Deleuze, aunque un idealismo diferente al de Platón. Consideraremos también el dominio de lo “problemático”, y “el juego ideal”. Repasaremos los seis criterios necesarios de lo que Deleuze llama una Idea o estructura. De acuerdo

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17

Widder, Nathan. "The Mathematics of Continuous Multiplicities: The Role of Riemann in Deleuze's Reading of Bergson." Deleuze and Guattari Studies 13, no. 3 (2019): 331–54. http://dx.doi.org/10.3366/dlgs.2019.0361.

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A central claim of Deleuze's reading of Bergson is that Bergson's distinction between space as an extensive multiplicity and duration as an intensive multiplicity is inspired by the distinction between discrete and continuous manifolds found in Bernhard Riemann's 1854 thesis on the foundations of geometry. Yet there is no evidence from Bergson that Riemann influences his division, and the distinction between the discrete and continuous is hardly a Riemannian invention. Claiming Riemann's influence, however, allows Deleuze to argue that quantity, in the form of ‘virtual number’, still pertains

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O'Sullivan, Simon. "From Stuttering and Stammering to the Diagram: Deleuze, Bacon and Contemporary Art Practice." Deleuze Studies 3, no. 2 (2009): 247–58. http://dx.doi.org/10.3366/e1750224109000622.

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This article attends to Deleuze and Guattari's idea of a ‘minor literature’ as well as to Deleuze's concepts of the figural, probe-heads and the diagram in relation to Bacon's paintings. The paper asks specifically what might be usefully taken from this Deleuze–Bacon encounter for the expanded field of contemporary art practice.

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Mader, Mary Beth. "Philosophical and Scientific Intensity in the Thought of Gilles Deleuze." Deleuze Studies 11, no. 2 (2017): 259–77. http://dx.doi.org/10.3366/dls.2017.0265.

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The physical sciences include highly developed fields that investigate intensities in the form of intensive quantities like speeds, temperatures, pressures and altitudes. Some contemporary readers of Deleuze interested in the physical sciences at times attribute to Deleuze a common, contemporary scientific concept of intensive magnitude. These readings identify Deleuze's philosophical conception of intensity with an existing scientific conception of intensity. The essay argues that Deleuze does not in fact lift a conception of intensity from the physical sciences to embed it as the fundamental

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Penfield, Christopher. "Deleuze and Foucault's Virtual Ontology of the Event." Deleuze and Guattari Studies 18, no. 4 (2024): 517–41. http://dx.doi.org/10.3366/dlgs.2024.0571.

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Deleuze's monograph on Foucault is often construed as a ‘metaphysical fiction’ (Frédéric Gros), which would attribute to Foucault a metaphysics of Deleuze's own issue. Notably, Paul Patton has argued that Deleuze thereby deeply mischaracterises Foucault's concepts of actuality, history, power and philosophy itself. Against this view, I argue that Deleuze's interpretation in Foucault clarifies the virtual force ontology that the two thinkers effectively developed in common. This ontological framework not only resolves Patton's specific objections; it also outlines a philosophy of the event demo

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Orlandi, Luiz B. L. "QUE SE PASSA ENTRE ENSINAR E APRENDER?" APRENDER - Caderno de Filosofia e Psicologia da Educação, no. 25 (October 20, 2021): 12–40. http://dx.doi.org/10.22481/aprender.i25.9637.

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O presente artigo tem como propósito um convite para pensar o que se passa entre ensinar e aprender em Deleuze e Guattari. Para tanto, parte da ideia de que não se trata de explicar Deleuze, e nem de tomá-lo como critério, mas de ver o transdiferencialismo deleuzo-guattariano como a mais forte inspiração contemporânea a respeito da problemática das conexões verbais em filosofia. Isso é claro para nós, pois não há linhas de fuga sem fugir pelos verbos.

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22

Smith, Daniel W. "Deleuze." Journal of Philosophy: A Cross-Disciplinary Inquiry 5, no. 11 (2010): 57–60. http://dx.doi.org/10.5840/jphilnepal20105116.

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23

Broggi, Paride. "Deleuze." Chiasmi International 11 (2009): 495–97. http://dx.doi.org/10.5840/chiasmi20091194.

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Dosse, François. "Deleuze." Sciences Humaines Les Essentiels, HS15 (2023): 118–20. http://dx.doi.org/10.3917/sh.hs15.0118.

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Rushton, Richard. "Passions and Actions: Deleuze's Cinematographic Cogito." Deleuze Studies 2, no. 2 (2008): 121–39. http://dx.doi.org/10.3366/e175022410800024x.

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When writing about cinema does Deleuze have a conception of cinema spectatorship? In New Philosophy for New Media, Mark Hansen argues that Deleuze does have a conception of cinema spectatorship but that the subjectivity central to that spectatorship is weak and impoverished. This article argues against Hansen's reductive interpretation of Deleuze. In doing so, it relies on the three syntheses of time developed in Difference and Repetition alongside an elaboration of Deleuze's notion of a ‘cinematographic Cogito’. In this way, the article offers a way of understanding the processes of cinema sp

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Bell, Jeffrey. "Between Realism and Anti-realism: Deleuze and the Spinozist Tradition in Philosophy." Deleuze Studies 5, no. 1 (2011): 1–17. http://dx.doi.org/10.3366/dls.2011.0002.

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In 1967, after a talk Deleuze gave to the Society of French Philosophy, Ferdinand Alquié expressed concern during the question and answer session that perhaps Deleuze was relying too heavily upon science and not giving adequate attention to questions and problems that Alquié took to be distinctively philosophical. Deleuze responded by agreeing with Alquié; moreover, he argued that his primary interest was precisely in the metaphysics science needs rather than in the science philosophy needs. This metaphysics, Deleuze argues, is to be done ‘in the style of Whitehead’ rather than the style of Ka

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Wasser, Audrey. "How Do We Recognise Problems?" Deleuze Studies 11, no. 1 (2017): 48–67. http://dx.doi.org/10.3366/dls.2017.0251.

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This article approaches Gilles Deleuze's notion of problems through a series of thinkers Deleuze draws on in developing this notion: Heidegger, Plato, Kant, Bergson and Nietzsche. Taking these thinkers as its guide, it sketches six broad characteristics that accompany an investment in problems, ultimately arguing that problems are attained through the activity of critique. It echoes Deleuze's essay ‘How Do We Recognise Structuralism?’ by asking: for whom do problems exist? What does Deleuze recognise in those who recognise problems? And what do those who recognise problems make visible for us?

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Eckstrand, Nathan. "Deleuze, Darwin and the Categorisation of Life." Deleuze Studies 8, no. 4 (2014): 415–44. http://dx.doi.org/10.3366/dls.2014.0164.

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I begin with Deleuze's criticism of the Darwinian concept of difference as leading to the inaccurate assumption that difference occurs within individuals and species. Deleuze radicalises Darwin's theory by disrupting the ontological stability of species and extant individualities. I examine how Deleuze's project relates to punctuated equilibrium and the discovery of the amount of variation within the human genome, showing that these recent developments make Deleuze's critique less applicable by showing that Darwinian classification schemes should include a greater openness to difference. A com

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Letteri, Richard. "Becoming Giuliana: Antonioni'sRed Desertand the Capitalist Social Machine." Deleuze and Guattari Studies 15, no. 1 (2021): 91–116. http://dx.doi.org/10.3366/dlgs.2021.0423.

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This essay employs Deleuze and Guattari's analysis of the capitalist social machine to explore Michelangelo Antonioni's Red Desert (1964). More specifically, it addresses the psychological struggles of the film's female protagonist, Giuliana, with respect to duelling forces of capitalist deterritorialisation and Oedipal reterritorialisation. The essay also brings together Deleuze's cinema works with his and Guattari's schizoanalysis to show how Antonioni's use of the time-image itself functions as a deterritorialising force, particularly with respect to the film's pivotal island fantasy scene,

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Whitlock, Matthew G. "The Wrong Side Out With(out) God: An Autopsy of the Body Without Organs." Deleuze and Guattari Studies 14, no. 3 (2020): 507–32. http://dx.doi.org/10.3366/dlgs.2020.0414.

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While the Deleuzo-Guattarian concept of ‘body without organs’ (BwO) is developed alongside their critique of Freudian and Lacanian psychoanalysis, it is also developed alongside their critique of Christianity, most poignantly in the sixth plateau of A Thousand Plateaus. Here Deleuze and Guattari quote Antonin Artaud in order to show how ‘the judgment of God weighs upon and is exercised against the BwO’. In order to understand this relationship between judgement of God and the BwO, this essay explores Deleuze's critiques of Christianity in his earlier works and concludes that the BwO, much like

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Dowd, Garin. "Paris and its Doubles: Deleuze/Rivette." Deleuze Studies 3, no. 2 (2009): 185–206. http://dx.doi.org/10.3366/e1750224109000580.

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This essay sets out from the premise that the films of Jacques Rivette merit sustained reconsideration in the framework provided by Deleuze's Cinema 2: The Time-Image. In particular it explores the concepts of ‘the powers of the false’ and ‘fabulation’ as ways of engaging with Rivette's cinematic oeuvre, with a particular focus on his Paris-set films. On this basis the article seeks to add to the readings undertaken by Deleuze himself and, in the light of Rivette's cine-thinking, to examine in tandem both films to which Deleuze directly responded, such as Le Pont du nord, and later post-Deleuz

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Jampol-Petzinger, Andrew M. "Sartre and Deleuze on Otherness1." Sartre Studies International 30, no. 2 (2024): 1–19. https://doi.org/10.3167/ssi.2024.300202.

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Abstract This paper gives an account of Gilles Deleuze's and Jean-Paul Sartre's respective conceptions of “the Other” as this concept evolves in relation to Sartre's earliest insights into self/Other dynamics in his 1937 essay, The Transcendence of the Ego. By reading Deleuze through his early interlocutor—the philosopher and author Michel Tournier—I argue that the account of Otherness presented in Deleuze's early (and later disavowed) “Sartrean” works represents a critique of Sartre's own revisions to the concept of Otherness in his 1943 magnum opus, Being and Nothingness. Thus, we can read S

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Altamirano, Marco. "Deleuze's Reversal of Platonism, Revisited." Deleuze Studies 9, no. 4 (2015): 503–28. http://dx.doi.org/10.3366/dls.2015.0202.

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A standard approach to examining Deleuze's concept of difference in Difference and Repetition is to follow his critique of representation through an overturning of Platonism, which Deleuze finds to be the definitive task of philosophy after Nietzsche. While engaging this largely critical project, however, there is a tendency to overlook the dimensions of Platonism that Deleuze rehabilitates in a differential and immanent register. This paper aims to recover the essential dimensions of Platonism at the very heart of Deleuze's philosophy of difference. This recovery is accomplished by distinguis

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Bahoh, James. "Deleuze's Theory of Dialectical Ideas: The Influence of Lautman and Heidegger." Deleuze and Guattari Studies 13, no. 1 (2019): 19–53. http://dx.doi.org/10.3366/dlgs.2019.0340.

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In Différence et répétition, Deleuze's ontology is structured by his theory of dialectical Ideas or problems, which draws features from Plato, Kant, and classical calculus. Deleuze unifies these features through a theory of Ideas/problems developed by the mathematician and philosopher Albert Lautman. Lautman worked to explain the nature of the problems or dialectical Ideas mathematics engages and the solutions or mathematical theories endeavouring to understand them. Lautman drew upon Heidegger to do this. This article (1) clarifies Deleuze's theory of dialectical Ideas/problems by analysing i

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Sayapin, Vladislav Olegovich. "Virtuality in the understanding of Gilles Deleuze and Henri Bergson and its role for modern philosophy of information science." Философская мысль, no. 12 (December 2024): 175–93. https://doi.org/10.25136/2409-8728.2024.12.72882.

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The French philosopher Gilles Deleuze (1925–1995) wrote many original works, but one short article, “The Actual and the Virtual,” is, in our opinion, one of the most important. Deleuze’s virtual appears in almost every work, and its influence can be felt everywhere from the idea of singularity to the concepts of differentiation and individuation. That is why the virtual, for Deleuze, is the real, which forms the basis of his philosophical strategy, and where this virtual is opposed not to the real, but to the actual. In other words, Deleuze’s virtual objects are created in perception as memory

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Filipović, Andrija. "From the sensation to the concept and back: Philo-aesthetic encounters between Pierre Boulez and Gilles Deleuze." New Sound, no. 48-2 (2016): 28–41. http://dx.doi.org/10.5937/newso1648028f.

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It is known that Deleuze and Guattari took the famous concepts of the smooth (lisse) and striated (strié) from the last chapter of A Thousand Plateaus from Boulez, who used them to describe the morphology of sound spaces, while Deleuze and Guattari used those concepts in an ontopolitical way - in order to invent an ontology abstract enough to describe the constitution of space and time within the conditions of the capitalist axiomatic and find the corresponding lines of flight. Another important point in the encounter between Boulez and Deleuze is the concept of difference. In Deleuze, differe

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Sanzhenakov, A. A. "Deleuze’s History of Philosophy as Creativity." Siberian Journal of Philosophy 16, no. 3 (2018): 250–57. http://dx.doi.org/10.25205/2541-7517-2018-16-3-250-257.

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The article is devoted to the attempt to reveal the specific nature of Deleuze’s work on the history of philosophy. For this purpose the author analyzes the historical method of Deleuze from two angles. First, he explores the Deleuzean point of view on the history of philosophy. Second, he presents commentators’ account on the work of Deleuze on the history of philosophy. It is shown that, in the opinion of the French philosopher, the history of philosophy in the ordinary sense is a repressive discipline which needs to be overcome. On the other hand, it is shown that the Deleuzean negative att

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Schrift, Alan D. "Deleuze Becoming Nietzsche Becoming Spinoza Becoming Deleuze." Philosophy Today 50, no. 9999 (2006): 187–94. http://dx.doi.org/10.5840/philtoday200650supplement23.

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Grossman, Evelyne, and Jacob Rogozinski. "Deleuze lecteur d'Artaud ? Artaud lecteur de Deleuze." Rue Descartes 59, no. 1 (2008): 78. http://dx.doi.org/10.3917/rdes.059.0078.

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Sotiris, Panagiotis. "The Many Encounters of Deleuze and Marxism." Deleuze Studies 10, no. 3 (2016): 301–20. http://dx.doi.org/10.3366/dls.2016.0228.

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Deleuze's and Guattari's work on schizoanalysis represented an important shift towards a dialogue with Marx and his critique of political economy but in the 1970s prominent Marxists attacked Deleuze (and Guattari) as anti-Marxist. This attitude marked one of the most important missed encounters between Marxism and other theoretical currents. However, there have been important recent contributions that bring forward not only the political character of Deleuze's theoretical endeavour, his critique of capitalist social forms, his conception of social practice and struggle, but also the linkages w

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Carraro, Filippo. "Deleuze's Aesthetic Answer to Heraclitus: The Logic of Sensation." Deleuze Studies 8, no. 1 (2014): 45–69. http://dx.doi.org/10.3366/dls.2014.0133.

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The painter Francis Bacon and the philosopher Gilles Deleuze agree with Heraclitus: any phenomenon is constituted of movement or becoming and no appearance endures. I read Francis Bacon, The Logic of Sensation from the perspective of the Heraclitean flux. This allows me to show the eminent role of forces (movement beneath the soil of visibility) in the work of Deleuze, which he inherits from the Greek philosopher. I point at sensation as Deleuze's re-thinking of the notion of becoming. ‘How can an artist make an object endure?’ The artistic product, for Deleuze, embodies the force to recreate

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Ramírez Vargas, Carlos. "“Nos falta esta última fuerza. Nos falta un pueblo”. Notas sobre el pensamiento y el pueblo que falta." Daimon, no. 92 (May 1, 2024): 7–20. http://dx.doi.org/10.6018/daimon.492971.

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There is a phrase by Paul Klee that insists and repeats itself in Deleuze's writing: "We are missing this last force. We are missing a people". However, the contemporary world is defined precisely by the fullness and the becoming population of peoples. This is why the concept of people constitutes an amphibology that is revealed in Deleuze's work as an appearance between people and thought. In this sense, the relationship between both concepts shows a set of aesthetic, political, and ontological consequences that these notes attempt to address in Deleuze's thought and beyond. Hay una frase de

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Ribeiro Guimarães Vinci, Christian Fernando, and Cintya Regina Ribeiro. "Das missivas aos modos." Revista Portuguesa de Educação 35, no. 1 (2022): 189–207. http://dx.doi.org/10.21814/rpe.21065.

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Almeja-se compreender a intricada relação entre as noções de experimentação e prudência no interior dos tomos integrantes da coleção Capitalismo & Esquizofrenia, escrita por Gilles Deleuze e Félix Guattari, bem como os modos como cada tomo operacionalizou suas empreitadas de pensamento à baila de alguns elementos metodológicos do trabalho conjunto desses autores. Essa discussão, passível de ser conduzida tanto por meio da análise das cartas trocadas entre Deleuze e Guattari aquando da elaboração de Capitalismo & Esquizofrenia, quanto da leitura das notas compiladas por Guattari nessa m

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Ventura, David. "Experiment Prudently: Ethical Prudence in Deleuze and Guattari’s A Thousand Plateaus." Symposium 27, no. 2 (2023): 194–217. http://dx.doi.org/10.5840/symposium202327222.

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In their shared works, Gilles Deleuze and Félix Guattari repeatedly advise that ethical practices of experimentation must be imbued with a large dose of prudence. Among commentators, this concept of prudence has primarily been read in cautionary terms, as that which merely enables ethical subjects to avoid the “many dangers” of experimentation. By contrast, this article develops a wider, more positive reading of Deleuzo-Guattarian prudence. Focussing specifically on A Thousand Plateaus, I show that, for Deleuze and Guattari, we must always exercise prudence in ethics because prudence constitut

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Gōda, Masato. "Archipelagic System and Deleuze's Philosophy." Deleuze and Guattari Studies 12, no. 2 (2018): 283–301. http://dx.doi.org/10.3366/dlgs.2018.0309.

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In his essay on Herman Melville, Gilles Deleuze writes about an affirmation of the world as process and as archipelago. What does this mode of affirmation mean not only for the philosophy of Deleuze, but also for us all who live in this world today? This is the principal issue which I try to take up in my paper. Already in his text on David Hume, the young Deleuze was obliged to confront the problematics of the becoming-system of collection, which would accompany him throughout his life. This essay discusses the ways in which Deleuze's central concepts including ‘transcendental empiricism', ‘d

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Kuiken, Kir. "Deleuze/Derrida: Towards an Almost Imperceptible Difference." Research in Phenomenology 35, no. 1 (2005): 290–310. http://dx.doi.org/10.1163/1569164054905384.

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AbstractThis paper approaches the problem of the relation between Deleuze and Derrida by focusing on their respective readings of Heidegger's interpretation of Nietzsche's eternal return. It argues that the difference between Deleuze and Derrida cannot be measured in terms of their explicit statements about Heidegger, but in terms of how they relate their own readings of Nietzsche to Heidegger's positioning of him as the last metaphysician. The paper focuses on Deleuze's brief analyses of Heidegger in Difference and Repetition and Derrida's numerous references to the eternal return throughout

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Voss, Daniela. "Deleuze's Third Synthesis of Time." Deleuze Studies 7, no. 2 (2013): 194–216. http://dx.doi.org/10.3366/dls.2013.0102.

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Deleuze's theory of time set out in Difference and Repetition is a complex structure of three different syntheses of time – the passive synthesis of the living present, the passive synthesis of the pure past and the static synthesis of the future. This article focuses on Deleuze's third synthesis of time, which seems to be the most obscure part of his tripartite theory, as Deleuze mixes different theoretical concepts drawn from philosophy, Greek drama theory and mathematics. Of central importance is the notion of the cut, which is constitutive of the third synthesis of time defined as an a pri

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Koczy, Daniel. "A Crystal-Theatre: Automation and Crystalline Description in the Theatre of Samuel Beckett." Deleuze Studies 6, no. 4 (2012): 614–27. http://dx.doi.org/10.3366/dls.2012.0087.

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Throughout his cinema studies, Deleuze tends to define and to praise the cinematic in opposition to the theatrical. Cinema, for Deleuze, retains the potential to automate our perception of its images. Further, this capacity allows the cinema to profoundly disrupt the habitual patterns of its audience's thought. This article asks, however, whether Beckett's theatrical practice can be productively analysed through concepts derived from Deleuze's work on the cinema. In Beckett's Play and Not I, we see theatrical productions that strive for and attain an automation of their audience's perception.

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Nail, Thomas. "Expression, Immanence and Constructivism: ‘Spinozism’ and Gilles Deleuze." Deleuze Studies 2, no. 2 (2008): 201–19. http://dx.doi.org/10.3366/e1750224108000287.

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This paper is an attempt to explicate the relationship between Spinozist expressionism and philosophical constructivism in Deleuze's work through the concept of immanent causality. Deleuze finds in Spinoza a philosophy of immanent causality used to solve the problem of the relation between substance, attribute and mode as an expression of substance. But, when he proceeds to take up this notion of immanent causality found in Spinoza in Difference and Repetition, Deleuze instead inverts it into a modal one such that the identity of substance may be said only of the difference of the modes. Compl

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Widder, Nathan. "From Negation to Disjunction in a World of Simulacra: Deleuze and Melanie Klein." Deleuze Studies 3, no. 2 (2009): 207–30. http://dx.doi.org/10.3366/e1750224109000592.

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This paper will articulate an underappreciated side of the psychoanalytical Deleuze: his relation to Melanie Klein, particularly as it appears in The Logic of Sense. Deleuze's engagement with Klein largely follows his familiar strategy of re-reading a thinker off of a twist in one or two of that thinker's key concepts. With Klein, this twist involves re-reading her story of psychic development on the basis of disjunction rather than negation, so that the psychic surface that emerges generates a persistent non-correspondence between self and other and between concept and thing. Deleuze thereby

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