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Relevant bibliographies by topics / The plane of immanence

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Academic literature on the topic 'The plane of immanence'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "The plane of immanence"

1

Beividas, Waldir. "La sémiotique de Greimas: Une épistémologie (discursive) immanente." Semiotica 2017, no. 219 (2017): 55–74. http://dx.doi.org/10.1515/sem-2017-0066.

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AbstractThe concept of immanence occupies today a central and, at the same time, uncomfortable place among semioticians. Some criticize it overtly, others feel the concept has fulfilled its role as a methodological regulator of descriptions and its scope that should be enlarged so as to integrate context, practices, interactions, in short, the human experience. This paper presents immanence through another light. According to Hjelmslev’s Prolegomena, after having suspended transcendent data in the name of methodological immanence – as “the price that had to be paid to elicit from language itself its secret” – “immanence and transcendence are joined in a higher unity on the basis of immanence.” From the methodological level, we move up to the epistemological level of knowledge, whose main thesis condenses its reach: language is the form by which we conceive the world. Greimas also has piercing formulations in this sense. He embraces the immanent methodology and presents his semiotics as an immanent epistemology of knowledge. In this sense, he proposes that science in its entirety is one single language, where the natural sciences operate on the expression plane and the humanities operate on the content plane of this macro-language.

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2

Reinhardt, Bruno. "A Christian plane of immanence?" HAU: Journal of Ethnographic Theory 5, no. 1 (2015): 405–36. http://dx.doi.org/10.14318/hau5.1.019.

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3

Drobyshev, Vitalii N. "“Plane of Immanence” and Apology of Transcendence." Journal of Siberian Federal University. Humanities & Social Sciences 8, no. 5 (2015): 852–63. http://dx.doi.org/10.17516/1997-1370-2015-8-5-852-863.

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4

Thiele, Kathrin. "‘To Believe In This World, As It Is’: Immanence and the Quest for Political Activism." Deleuze Studies 4, supplement (2010): 28–45. http://dx.doi.org/10.3366/dls.2010.0204.

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In What is Philosophy?, Deleuze and Guattari make the claim that ‘[i]t may be that believing in this world, in this life, becomes our most difficult task, or the task of a mode of existence still to be discovered on our plane of immanence today. This is the empiricist conversion.’ What are we to make of such a calling? The paper explicates why and in what sense this statement is of exemplary significance both for an appropriate understanding of Deleuze's political thought and for a most timely conceptualisation of politics in a world so clearly defined by immanence, and nothing but immanence. I argue that Deleuze's rigorously constructive approach to the world is not beyond politics, as some recent readings have declared (e.g. those of Badiou and Hallward). Rather, we have to appreciate that in Deleuze and Guattari's demand for a ‘belief in this world’ the political intersects with the dimension of the ethical in such a way that our understanding of both is transformed. Only after this ‘empiricist conversion’ can we truly think of a Deleuzian politics that does justice to a plane of immanence ‘immanent only to itself’.

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Olkowski, Dorothea. "Deleuze and the Limits of Mathematical Time." Deleuze Studies 2, no. 1 (2008): 1–17. http://dx.doi.org/10.3366/e1750224108000135.

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In Creative Evolution, Bergson argues that life, the so-called inner becoming of things, does not develop linearly, in accordance with a geometrical, formal model. For Bergson as for classical science, matter occupies a plane of immanence defined by natural laws. But he maintains that affection is not part of that plane of immanence and that it needs new kind of scientific description. For Deleuze, affection does belong to the plane of immanence whose parts are exterior to one another, according to classical natural laws. Out of this may be cut the closed, mechanical world with its immobile sections that Bergson attributes to cinematographic knowledge. Thus, in place of a science of creative evolution, Deleuze has substituted external relations, blocs of becoming and ultimately, a theory of extinction.

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6

Thiele, Kathrin. "Of Immanence and Becoming: Deleuze and Guattari's Philosophy and/as Relational Ontology." Deleuze Studies 10, no. 1 (2016): 117–34. http://dx.doi.org/10.3366/dls.2016.0215.

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Starting from the famous statement by Deleuze and Guattari in What Is Philosophy? that ‘[i]mmanence can be said to be the burning issue of all philosophy’, this article explores their claim of an ontology of immanence and/as relational ontology in quantum terms. The theme of this special issue allows for a rereading of the terminology of different/ciation, which Deleuze developed in ‘The Method of Dramatization’ and Difference and Repetition, and I here relate it to the question of consistency of the plane of immanence, such as it is emphasised in the later work of Deleuze and Guattari. The article exemplifies the significance that the early issue of ‘dramatization’ as different/ciating passage has on an adequate understanding of both ‘immanence’ and ‘becoming’, and it shows their in/seperability for a relational ontology as onto-ethology. By making the Deleuze-Guattarian immanence resonate with Barad's (quantum) agential realism, the article zooms in on the specific quality of the ‘passage’ in order to do justice to the claim of a ‘mature’ philosophy that thinks immanence as immanent only to itself.

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7

Stimilli, Elettra. "Immanence: A Working Plan." Deleuze and Guattari Studies 13, no. 4 (2019): 508–15. http://dx.doi.org/10.3366/dlgs.2019.0376.

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Immanence is a key concept in Gilles Deleuze's thought. It emerges in 1968, in the book Expressionism in Philosophy: Spinoza and it is a focus until his last text. Immanence is a concept steeped in theological resonances, which disturbs Western metaphysics and politics. But, according to Deleuze, immanence is not really a concept, rather it is a ‘plan’. ‘The plan of immanence’ is the ‘prephilosophical’ working plan of philosophy. The point is that, according to Deleuze, philosophy cannot be understood only conceptually, although it begins with the creation of concepts. Here, rather, what is at stake is a prephilosophical origin of philosophy itself. This relationship between the plane of immanence and philosophy is the most important aspect that some of best-known exponents of contemporary Italian philosophy have inherited from Deleuze. The focus of this essay is on three expressions of the plane of immanence in the sense of Deleuze that have been developed in contemporary Italian Thought: the ‘constituent power’ of politics in Antonio Negri; the ‘impersonal’ in Roberto Esposito; and the ‘potentiality’ in Giorgio Agamben.

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8

Swiboda, Marcel. "A Few Lines on (the Plane of) Immanence." Parallax 7, no. 4 (2001): 1–2. http://dx.doi.org/10.1080/13534640110089203.

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9

de Beistegui, Miguel. "The Vertigo of Immanence: Deleuze's Spinozism." Research in Phenomenology 35, no. 1 (2005): 77–100. http://dx.doi.org/10.1163/1569164054905537.

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AbstractThis paper is an attempt to identify the source of Deleuzian thought, that is, the "plane" or "image" from which it unfolds despite its many twists and turns. This, I believe, is immanence. The thread of immanence appears most clearly in What Is Philosophy? but can be shown to have been at work from the very start. But immanence is not just the plane of Deleuzian thought. It is also, and above all, that of philosophy itself, especially in its difference from religion and onto-theology. This in turn means that, following Spinoza and his univocal ontology, Deleuzian thought can be seen as completing or realizing the conditions of philosophy itself.

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10

Dowd, Garin. "Mud as Plane of Immanence in How it Is." Journal of Beckett Studies 8, no. 2 (1999): prelim iv—28. http://dx.doi.org/10.3366/jobs.1999.8.2.2.

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