By Claire Colebrook
The intensification of curiosity in Deleuze over the past decade has coincided with the tip of the linguistic paradigm in either continental and analytic philosophy. certainly, the department among the 2 traditions seems to be last and the philosophy of Gilles Deleuze looks the most important to this convergence, as he's either indebted to the phenomenological culture even as he operates with ideas drawn from the sciences. Claire Colebrook explores those rules and provides a brand new and substitute review of Deleuze's contribution to philosophy. She argues that whereas Deleuze does draw upon sciences that specify the emergence of language, artwork and philosophy, his personal proposal is uncommon by means of a discontinuist thesis: structures may possibly emerge from traits of existence yet continuously be able to function regardless of their unique goal. Colebrook makes new claims concerning how Deleuze's philosophy may be used to learn modern paintings and hence bargains an unique and the most important contribution to the Deleuzian debate.
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Extra info for Deleuze and the Meaning of Life (Continuum Studies in Continental Philosophy)
It is not the individuals that constitute the world, but the worlds enveloped, the essences that constitute the individuals . . Essence is not only individual, it individualizes. (Deleuze 2003, 43) The ‘life’ to which Deleuze and Guattari’s passive vitalism appeals is not mind or consciousness’s own power that it retrieves and recognizes, nor a higher unity of which mind is a momentarily distinct fragment. ) of concepts beyond the individual intellect, of affects and percepts beyond the organism, and of partial observers not grounded in any living eye.
Such readings of Deleuze are not uncommon, and range from the highly critical Alain Badiou (1999a) for whom Deleuze relies upon a ‘One’ that precedes all multiplicities, to more sober pro-Deleuzian readings that regard his philosophy as essentially in-appropriable by the tired old critical methods of academia (Lambert 2007), as well as anti-‘idealist’ or anti-‘linguistic’ social-science appropriations that embrace Deleuze as the thinker who finally allowed us to consider life and matter as nothing more than its effected relations (DeLanda 2004).
This latter illusion is the most pernicious of all, for we regard ourselves as entities, comparable to computational machines for which the world is so much manipulable matter. Deleuze, however, releases us from this subjection to systems and transcendence and does so through an affirmation of ‘life’. Deleuze may need to be corrected here and there, either if he strays too far from living organisms, or if he is interpreted as being too transcendentalist, too elitist, too French or too modernist, but the spirit of Deleuzism is vitalist in a sense that unites Badiou’s antiDeleuzism and the vitalist, affective or post-linguistic ‘turn’.
Deleuze and the Meaning of Life (Continuum Studies in Continental Philosophy) by Claire Colebrook