Immanence - Deleuze and Philosophy. Book Description: It seeks to extract the inner consistency of Deleuze's thought by returning to its source or to what, following Deleuze's own vocabulary, it calls the event of that thought. The source of Deleuzian thought, the book argues, is immanence. Not for nothing does Deleuze suggest that 'immanence is the very vertigo of philosophy.' Can a preliminary definition of immanence be given at the outset? Is there a single meaning of the term 'immanence' in the philosophy of Gilles Deleuze? Although the notion of immanence is frequently held to be central to.
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Gilles Deleuze: Immanence – A Life
InDeleuze published a book on Immanence deleuze and philosophy entitled The Fold: This is the point where one begins to consider the virtual domain on its own account, freed from its actualization in a world and its individuals.
First, God is no longer a Immanence deleuze and philosophy who compares and chooses the richest compossible world; he has now become a pure Process that affirms incompossibilities and passes through them.
Second, the world is no longer a continuous world defined by its pre-established harmony; instead, divergences, bifurcations, and incompossibles must now be seen to belong to one and the same universe, a chaotic universe in which divergent series trace endlessly bifurcating paths, and give rise to violent discords and dissonances that are never resolved into a harmonic tonality: Third, selves or individuals, rather than being closed upon the compossible and convergent world they express from within, are now torn open, and immanence deleuze and philosophy open through the divergent series and incompossible ensembles that continually pull them outside themselves.
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In other words, if Deleuze is Leibnizian, it is only by eliminating the idea of a God who chooses the best of all possible worlds, with its pre-established harmony and well-established selves; immanence deleuze and philosophy Deleuze, incompossibilities and dissonances belong to one and the same world, the only world, our world.
First, rather than seeking the conditions for possible experience, Deleuze wants to provide an account of the genesis of real experience, that is, the experience of this concretely existing individual here and now.
Immanence deleuze and philosophy, to respect the demands of the philosophy of difference, the genetic principle must itself be a differential principle.
However, despite these departures, Deleuze maintains a crucial alignment with Kant; Difference and Repetition is still a transcendental approach. Transcendental philosophy in fact critiques the pretensions of other philosophies to transcend experience by providing strict criteria for the use of syntheses immanent to experience.
Three further preliminary notes are in order here.
Gilles Deleuze (Stanford Encyclopedia of Philosophy)
First, as we will discuss in section 4 below, the Capitalism and Schizophrenia project of Deleuze and Guattari will bring to the fore naturalist tendencies that are only implicitly present in the still-Kantian framework of Difference and Immanence deleuze and philosophy.
It is the experience by human subjects of this individual object in front of it, and it is the experience enjoyed by the concretely existing individual itself, even when that individual is non-human or even non-living. Second, then, in the demand for genetic principles immanence deleuze and philosophy account for the real experience of concrete individuals, Deleuze is working in the tradition of the Principle of Sufficient Reason.
We are now ready to discuss the book itself. Deleuze inverts this priority: Difference is no longer an empirical relation but becomes a immanence deleuze and philosophy principle that constitutes the sufficient reason of empirical diversity for example, it is the difference of electrical potential between cloud and ground that constitutes the sufficient reason of the phenomenon of lightning.
Let us take up the first four postulates. The first postulate concerns our supposed natural disposition to think; the denial of this is what necessitates our being forced to think.
The second and third postulates concern subjective and objective unity. Here difference is submitted to a fourfold structure that renders difference subordinate to identity: Finally, the relation of substance to the other categories is analogical, such that being is said in many ways, but with substance as the primary way in which it is said.
Here we see the dynamic genesis from intensity in sensation to the thinking of virtual Ideas. Each step here has a distinct Kantian echo.
Intensity is the characteristic of the encounter, and sets off the process of thinking, while virtuality is the characteristic of the Idea. With immanence deleuze and philosophy notions of intensive and extensive we come upon a crucial distinction for Deleuze that is explored in Chapters 4 and 5 of Immanence deleuze and philosophy and Repetition.
Immanence - Deleuze and Philosophy - Hardcover - Miguel de Beistegui - Oxford University Press
Extensive differences, such as length, area or volume, are intrinsically divisible. A volume of matter divided into two equal halves produces two volumes, each having half the extent of the original one.
Intensive differences, by contrast, refer to properties such as temperature or pressure that cannot be so divided. However, the important property of intensity is not that it is indivisible, but immanence deleuze and philosophy it is a property that cannot be divided without involving a change in kind.
X centimeters of length and breadth. Drawing on these kinds of analyses, Deleuze will assign a transcendental status to the intensive: