The philosophy of Gilles Deleuze is more and more gaining the status that its wonderful inventiveness demands within the Anglo-American theoretical context. His wide-ranging works at the background of philosophy, cinema, portray, literature and politics are being taken up and positioned to paintings throughout disciplinary divides and in attention-grabbing and marvelous methods. even if, the spine of Deleuze's philosophy - the numerous and sundry resources from which he attracts the cloth for his conceptual innovation - has beforehand remained quite vague and unexplored.This ebook takes as its objective the exam of this wealthy theoretical heritage. proposing essays through more than a few the world's best Deleuze students, and a couple of up and coming theorists of his paintings, the booklet consists of in-depth analyses of the most important figures in Deleuze's lineage whose importance - due to both their obscurity or the complexity in their position within the Deleuzean textual content - has now not formerly been good understood. This paintings will end up fundamental to scholars and students trying to comprehend the context from which Deleuze's principles emerge. integrated are essays on Deleuze's dating to figures as diversified as Marx, Simondon, Wronski, Hegel, Hume, Maimon, Ruyer, Kant, Heidegger, Husserl, Reimann, Leibniz, Bergson and Freud.
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Extra info for Deleuze's Philosophical Lineage
Leibniz explains how in his technical formulation of the principle of sufficient reason, which reads: ‘all predication has a foundation in the nature of things’. What this means is that everything that is truly predicated of a thing is necessarily included or contained in the concept of the thing. What is said or predicated of a thing? First of all, its essence, and at this level there is no difference between the principle of identity and the principle of sufficient reason, which takes up and presumes everything acquired with the principle of identity.
Hardly a reduction of difference to unity, Deleuze’s univocity expresses an excess of difference that is ‘common’ to all beings. This univocal ontology is certainly not Duns Scotus’s. Nevertheless, the conception of univocity that Duns Scotus draws from Aristotle and opposes to analogical conceptions of being is what inspires Deleuze’s philosophy of univocal difference. Thus, even though Deleuze declares, ‘There has only ever been one ontological proposition: Being is univocal’ (DR 35), holding that it can be heard throughout the history of philosophy from Parmenides to Heidegger, his elaboration of the concept of difference in itself begins with Aristotle and is followed by Duns Scotus.
25 In other words, the Stranger must choose between identifying the sophist with likenesses, which is not the case and which threatens a patent contradiction in the course of the dialectic; or identifying the sophist with resemblances, which he knows will resolve the dialectical contradiction but which, in so doing, will condemn the presentiment of truth itself. Ultimately, the aim of preserving the philosopher’s position over and against the sophist leads Platonism to confront its own demise; in Deleuze’s words, ‘as a consequence of searching in the direction of the simulacrum and of leaning over its abyss, Plato discovers, in the flash of an instant, that the simulacrum is not simply a false copy, but that it places in question the very notations of copy and model’ (LS 256).