Deleuze and Foucault shared a period of political activism and both drew connections between their activism and their respective approaches to philosophy. However, despite their shared political commitments and praise of each other's work, there remained important philosophical differences between them which became more and more apparent over time. This article identifies some of the political issues over which they disagreed and shows how they relate to some of their underlying philosophical differences. It focuses on their respective approaches to the (...) state, to ‘actuality’ and to the analysis of the present. (shrink)

This essay suggests an approach to the reading of Deleuze and Guattari's A Thousand Plateaus, grasped as a philosophical event that is as directly pragmatic as it is abstract and speculative. A series of key Deleuzo-Guattarian concepts (in particular, multiplicity, minority and double becoming) are staged from the angle of philosophy's relation to its disciplinary outside. These concepts are then transferred to the relation between the authors' philosophical lineage and the new cultural outside into which the Chinese translation will propel (...) their thought. Emphasis is placed on the writing – and reading – of philosophy as a creative act of collective import and ethical force. (shrink)

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 Repetition, establishing that the ‘pre-Guattari’ Deleuze was fully engaged with both politics and Marx and demonstrating that the concepts and arguments of the Marxist politics of the Deleuze–Guattari books can be traced back to Deleuze's own work. It is argued that an analysis of Deleuze's work on Marx is significant not only for deepening our understanding of Marx, but also for understanding the possibilities for Deleuzian politics. (shrink)

The meeting of Deleuze and Guattari in 1969 is generally used to explain how the former's thought became politicised under the influence of the latter. This narrative, however useful it might be in explaining Deleuze's move away from the domain of academic philosophy following the upheavals of May 1968, has had the effect of de-emphasising the conceptual development which occurred between Difference and Repetition and Anti-Oedipus. Worst of all, it has had the effect of reducing the role of Marx's philosophy (...) to the superficial level of political alibi, impoverishing our understanding of its importance with respect to the conceptual assemblage of Anti-Oedipus. This paper attempts to restore Marx's relevance to Deleuze and Guattari's project by understanding Anti-Oedipus through the Marxian categories of production, distribution, surplus-value and consumption, and argues for a conception of schizoanalysis which does not relegate the name of Marx to the garbage heap of poststructuralist intellectual strategy. (shrink)

This paper develops a detailed reading of Deleuze's philosophical study of Bacon's triptychs in Francis Bacon: The Logic of Sensation. It examines his claims regarding their apparent non-narrative status, and explores the capacity of the triptychs to embody and express a spiritual sensation of the eternity of time.

In his account of the individuation and creation of thinking in Difference and Repetition Gilles Deleuze claims that there belongs “an experience of death.” What does this mean and imply for an attempt to come to terms with Deleuze’s transcendental empiricism? The following article presents a reading that explores this question, arguing that Deleuze’s account of what it means to think has two aspects that must be understood in relation to each other. On the one hand, Deleuze’s ontology of intensive (...) difference involves an image of human individuation grounded upon a “death present in the living.” On the other hand, Deleuze writes that in the creation of “thinking in thought” there is an experience of death. Understanding the relation between the individuating aspect of death – as the emergence of the pure and empty form of time as the basis for representational thinking and judgement – and the experience of this individuating factor in the creation of thinking in thought, Deleuze’s claim can be made sense of and its centrality in his system clarified. When death as an individuating factor becomes experience, thinking is transmuted from dead representation to intensive life, and transcendental empiricism is operationalized. (shrink)

Deleuze and Guattari’s thought on remainders of childhood has proven its worth for educational theory and philosophy. However, thus far the discussion has not paid much attention to their notion of infantilization, which reveals a new dimension of their understanding of childhood. In this article, I develop both their concept of becoming-child and their concept of infantilization. This allows for thinking the remainders of childhood as inherently risky and ambiguous. I argue that this new understanding does not only paint a (...) more complete picture of Deleuze and Guattari’s theory of childhood, but is also better equipped to evade two dangers already identified in the Deleuze and Guattari scholarship: the romanticization of childhood on the one hand and the risky proximity of becoming-child to the acceleration of consumerist capitalism on the other hand. (shrink)

This intra-view explores a number of productive junctions between contemporary Deleuzoguattarian and new materialist praxes via a series of questions and provocations. Productive tensions are explored via questions of epistemological, ontological, ethical, and political intra-sections as well as notions of difference, transversal contamination, ecosophical practices, diffraction, and, lastly, schizoanalysis. Various irruptions around biophilosophy, transduction, becomology, cartography, power relations, hyperobjects as events, individuation, as well as dyschronia and disorientation, take the discussion further into the wild pedagogical spaces that both praxes have (...) in common. -/- . (shrink)

This introductory article provides a contextual and theoretical overview to this special issue of Body & Society. The special issue presents five selected case studies – focusing on the contexts of transplantation, psychiatry, amputation and war, and a transvalued media ecology of cancer – to offer meditations on a number of interlinked questions. The first of these is the entanglement of biomedical governance – political/economic as well as self-disciplinary – with the nexus of estrangement, which can denote both the distancing (...) of otherness and self-division. Second is the realm of feeling, of phantasmatic projection and of the ways in which the biopolitical becomes reciprocally, discursively, enmeshed in a wider cultural imaginary. Third is the shifting terrain of gender and feminist politics, a key dimension of which is the necessary reworking of feminist thought in the wake of a radically altered biomedical and biotechnological landscape. Under the rubric of Estranged Bodies, the collection considers themes of dissolution and the fragility of the body/subject read through bodily catastrophe, radical body modification and extreme medical intervention. Also considered is the notion of assemblage – the provisional coming together of disparate parts – which encourages a rethinking of questions of reconstituted, displaced and re-placed bodies. (shrink)

This critical cartography surveys seven moments in critical practice/art pedagogy, which oscillate around the moment of 1968 and diffract the contemporary possibility of art education, which we associate with Halberstam’s notions of evacuation and wildness. Engaging with recent pedagogies of individual and collective self-experimentation this paper reads across Deleuzguattarian schizoanalysis and Baradian intra-action to propose an undercommons concerned with racial justice operating beyond the Neo-Liberal University in tandem everyday practices and addresses the work of Black Lives Matter Bristol, Audre Lorde, (...) Mohamed Melehi, Benjamin Patterson, and Howardena Pindell as indicative of such a pedagogy-to-come. (shrink)

Today, capitalism functions as a very complex tool of colonisation capturing our desires, dreams, and putting life itself at risk. Its effects lead us all to times of extreme anxiety increasing the number of people with mental health problems. This paper is concerned with the question of ‘critique’ within this context. How can critical legal scholarship engage with a theoretical mode that allows us to confront the politics of law with today’s capitalism? This analysis shows that contemporary capitalism, which operates (...) as an immanent desiring-machine, is investing in our unconscious. In this sense, we aim to rethink the idea of ‘critique’ as an opportunity to make it creative and effective. As such, this paper argues that the Deleuzian concept Critical and Clinical is particularly useful, as it opens new roots for the critical movement. Taking the literary strategy of Masochism and the experience of the Institutional Psychotherapy movement in France, the clinical–critical practice contributes to push and expand critical scholarship into new terrains of thought and practice. (shrink)

What potential can be found in the work of Deleuze and Guattari for critical legal scholarship? The authors argue that their work can be deployed to re-think ‘critique’ by directly addressing the place and role of the ‘critic’. It is argued that the continued commitment to a stance of ‘resistance’ in CLS is underpinned by never-ending dualisms which, if not confronted and replaced, can only make CLS ever more redundant. The authors ask: ‘what is critique beyond the dualism of power (...) and resistance, of state and nomad?’ This question arises from a belief that critique is still capable of being effective, but only if there is the courage to experiment, and to think creatively. In this sense, the ‘exhaustion’ of critique is framed as an opportunity to re-think and re-engage with the politics of law. The paper diagrams, through image and film, a critical thought: the potential of the artisan. Film is utilised not as representation, nor as illustration, but as a thinking mind in its own right, through which questions relating to the state, political action, and creative thinking can be framed. Such a re-framing is essential, it is argued, for an engagement with the emergence of societies of control. (shrink)

In recent years, the ideas of the mathematician Bernhard Riemann have come to the fore as one of Deleuze's principal sources of inspiration in regard to his engagements with mathematics, and the history of mathematics. Nevertheless, some relevant aspects and implications of Deleuze's philosophical reception and appropriation of Riemann's thought remain unexplored. In the first part of the paper I will begin by reconsidering the first explicit mention of Riemann in Deleuze's work, namely, in the second chapter of Bergsonism. In (...) this context, as I intend to show first, Deleuze's synthesis of some key features of the Riemannian theory of multiplicities is entirely dependent, both textually and conceptually, on his reading of another prominent figure in the history of mathematics: Hermann Weyl. This aspect has been largely underestimated, if not entirely neglected. However, as I attempt to bring out in the second part of the paper, reframing the understanding of Deleuze's philosophical engagement with Riemann's mathematics through the Riemann–Weyl conjunction can allow us to disclose some unexplored aspects of Deleuze's further elaboration of his theory of multiplicities and profound confrontation with contemporary science. This finally permits delineation of a correlation between Deleuze's plane of immanence and the contemporary physico-mathematical space of fundamental interactions. (shrink)

Malcolm Quinn’s book,Utilitarianism and the Art School in Nineteenth-Century Britain, is an historical study of the birth pangs of the state-funded art school that interrogates the politics of art’s reproduction within the context of Victorian reformism in which the art school was proposed as a mechanism to improve the standards of taste of manufacturers and factory workers, as well as of artists, designers, art teachers and others. The review locates the political and cultural transition from the academy to the art (...) school as the construction of a specifically bourgeois institution of art. (shrink)

The ‘Affective Turn’ has generated a change in the production of knowledge based on certain philosophical trends recognized as ‘process philosophies’. Giles Deleuze, Henri Bergson and Alfred North Whitehead are some exponents of those philosophies that have strongly influenced over the affect studies within social sciences. Their thinking has been even a condition of possibility for the current ‘Affective Turn’. I will start this paper by arguing that these three authors of the process philosophies have shared a source of inspiration (...) in the work of Baruch Spinoza. Later, I will present the ideas of Deleuze, Bergson and Whitehead that have been taken up -and recycled- by contemporary affect theorists. I will exemplify each case with a recent study from what I recognize as ‘vintage affective theories’. I conclude with some reflections on the probabilities and improbabilities offered by this return to the process philosophy in affect studies developed by social sciences El ‘Giro Afectivo’ ha generado un cambio en la producción de conocimiento sobre la base de ciertas tendencias filosóficas reconocidas como ‘filosofías de los procesos’. Gilles Deleuze, Henri Bergson y Alfred N. Whitehead son algunos de los exponentes de estas filosofías que han influido con fuerza en los estudios del afecto al interior de las ciencias sociales. Su pensamiento ha sido incluso una condición de posibilidad para el actual ‘Giro Afectivo’. Comenzaré este artículo argumentando que estos tres exponentes de las filosofías de los procesos tienen una fuente de inspiración compartida en la obra de Baruch Spinoza. Posteriormente expondré algunas de las ideas de Deleuze, Bergson y Whitehead que han sido retomadas -y recicladas- por los teóricos contemporáneos del afecto. Ejemplificaré cada caso con un estudio reciente de las que reconozco como ‘teorías afectivas vintage’. Concluyo con una serie de reflexiones sobre las probabilidades e improbabilidades que ofrece esta vuelta a la filosofía de los procesos en los estudios del afecto que desarrollan las ciencias sociales. (shrink)

A process philosophical interpretation of Deleuze's theories of time encounters problems when formulating an account of Deleuze's portrayal of temporality in The Time-Image, where time is understood as having the structure of instantaneity and simultaneity. I remedy this shortcoming of process philosophical readings by formulating a phenomenological interpretation of Deleuze's second synthesis of time. By employing Deleuze's logic of affirmative synthetic disjunction in combination with his differential calculus interpretation of Spinoza's and Bergson's duration, this phenomenological interpretation portrays time as given (...) to our awareness in immediacy rather than through a continuous process of unfolding. The viability of this alternate approach calls into question the claims that Deleuze is strictly a process philosopher and anti-phenomenologist. (shrink)

This essay seeks to articulate the many implications which Giorgio Agamben's work holds for theology. It aims, therefore, to examine his conceptualizations of language in light of particular historical glosses on the “name of God” and the nature of the “mystical,” as well as to highlight the political task of profanation, one of his most central concepts, in relation to the logos said to embody humanity's “religious” quest to find its Voice. As such, we see how he challenges those standard (...) notions of transcendence which have been consistently aligned with various historical forms of sovereignty. In addition, I intend to present his redefinition of revelation as solely the unveiling of the “name of God” as the fact of our linguistic being, a movement from the transcendent divine realm to the merely human world before us. By proceeding in this manner, this essay tries to close in on one of the largest theological implications contained within Agamben's work: the establishment of an ontology that could only be described as a form of “absolute” immanence, an espousal of some form of pantheism yet to be more fully pronounced within his writings. (shrink)

The concepts of territory and ritornello cannot be separated from one another, despite the fact that scholarship tends to restrict the former to discussions of politics and the latter to discussions of art. Deleuze and Guattari deploy the combination of territory and ritornello, along with associated notions such as rhythm, milieu, counterpoint and force, as a method to describe and understand the formation, existence and relations of living beings. They understand ‘life’ to also include a variety of nonorganic entities, such (...) as social formations. Territory and ritornello provide a philosophical alternative to understanding the existence of beings in terms of an immutable, unchanging transcendent structure, such as divine revelation, politico-economic ideology or cultural identity. As such, this conceptual pair is a necessary element in translating Deleuze and Guattari's metaphysical commitment to immanence and univocity into ethical and political theory and practice. (shrink)

In his lectures from 1987, Deleuze draws an analogy between Michelangelo's figures and Leibnizian substances by claiming that neither are essences but rather sources of modifications or manners of being. The best way to explore this analogy, I argue, is by focusing on Michelangelo's preference for serpentine shapes. By putting key passages from The Logic of Sensation, The Fold: Leibniz and the Baroque and What is Philosophy? in resonance with the Leibnizian accounts of corporeal aggregates and possible worlds on the (...) one hand and art history on the other, I will try to develop a Deleuzian concept for the typically Mannerist ideal of the serpentine figure. Although Deleuze usually prefers to speak in musical terms of refrains and counterpoints by which various blocs of sensation resonate with each other, in the visual arts it is the serpentine figure that renders visible sensory becoming as a rhythmic counter-positioning of possible worlds within a single body without organs. (shrink)

The article studies the tradicional locus of madhouse present in 2666 by Roberto Bolaño, but taking into consideration also the desert and the church as spaces where the enunciation of madness is expands: the madman’s truth. To this end, three aspects that configure the heuristic notion of lettered madhouse are analyzed: the digressive diagrams, the phobic philology, and enlightened hospice. In short, it shows how Bolaño elaborates in his novel a critical and ironic vision of Latin American literary intelligentsia or (...) the remnants of The lettered City of Angel Rama. (shrink)

There are three dominant conceptual developments in Althusser’s work that suggest the significance of the subject. One is the perpetual work of ideology—its interpellation of individuals. The second is the primacy of the class struggle in relation to the state, and the consequential function of law and rights. The third is the materialism of the encounter as a process without subject. An examination of these three areas reveals the potentially and strategically important role of legal subjectivity in Althusser’s theory of (...) the political. (shrink)

This paper will address the question of the revolution in Gilles Deleuze's political ontology. More specifically, it will explore what kind of person Deleuze believes is capable of bringing about genuine and practical transformation. Contrary to the belief that a Deleuzian programme for change centres on the facilitation of ‘absolute deterritorialisation’ and pure ‘lines of flight’, I will demonstrate how Deleuze in fact advocates a more cautious and incremental if not conservative practice that promotes the ethic of prudence. This will (...) be achieved in part through a critical analysis of the dualistic premises upon which much Deleuzian political philosophy is based, alongside the topological triads that can also be found in his work. In light of this critique, Deleuze's thoughts on what it is to be and become a revolutionary will be brought into relief, giving rise to the question: who really is Deleuze's nomad, his true revolutionary or figure of transformation? (shrink)

In this article, I will try to elucidate the relevance of Deleuze and Guattari’s approaches in the philosophy of education, along the lines of the Deleuzean pedagogy of ‘do with me’ and the absence of pre-established rules for learning or methodological anarchism. To do so, I will consider three important milestones in Deleuze and Guattari’s thought: (i) antihumanism as the matrix of a pedagogy of generosity, (ii) the primacy of functioning over meaning as a vindication of practical learning versus rote (...) learning, (iii) the concepts of ‘deterritorialisation-reterritorialisation’ as the unlearning required by all true learning. (shrink)

This thesis seeks to understand the nature of and relation between science and philosophy articulated in the early work of the French philosopher Gilles Deleuze. It seeks to challenge the view that Deleuze’s metaphysical and metaphilosophical position is in important part an attempt to respond to twentieth century developments in the natural sciences, claiming that this is not a plausible interpretation of Deleuze’s early thought. The central problem identified with such readings is that they provide an insufficient explanation of the (...) nature of philosophy’s contribution to the encounter between philosophy and science that they discern in Deleuze’s work. The philosophical, as opposed to scientific, dimension of the position attributed to Deleuze remains obscure. In chapter 1, it is demonstrated that this question of philosophy’s contribution to intellectual life and of how to differentiate philosophy from the sciences is a live one in Deleuze’s early thought. An alternative, less anachronistic interpretation of the parameters of Deleuze’s early project is offered. The remaining chapters of the thesis examine the early Deleuze’s understanding of the divergence between philosophy and science. Chapter 2 gives an account of Deleuze’s metaphilosophy, alongside a reconstruction of his largely implicit early understanding of science. The divergent intellectual processes and motivating concerns that account for Deleuze’s understanding of the differentiation of science and philosophy are thus clarified. In chapter 3, Deleuze’s use of mathematical and physical concepts is examined. It is argued that these concepts are used metaphorically. In chapter 4, the association between modern science and the Deleuzian concept of immanence that has been proposed by some Deleuze scholars is examined and ultimately challenged. The thesis concludes with some reflections on the significance of Deleuze’s early work for contemporary debates concerning the future of continental philosophy and the nature of philosophy more generally. (shrink)

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-Deleuze renegotiations of the city such as Secret défense. (shrink)

Taking its title from the discussion of a ‘new Meno’ to be found in Difference and Repetition, through an examination of the link between learning and thinking set out across Deleuze's work this paper charts the important sense in which philosophical thought is characterised by an apprenticeship. The claim is that just as certain aesthetic and biological processes involve inscrutable and non-resembling elements that cannot be known in advance, the experience of learning is one oriented by unforseen encounters. With a (...) view to a peculiarly heuristic use of dictionaries in the case of language learning, the paper shows how the logic of this experience is one whereby the putative meaning of things does not enjoy a priority over the immanence of their expression. (shrink)

This paper explores the effects of the Iraqi invasion on the Palestinian community in Kuwait. Specifically, it considers Gilles Deleuze's notion of the ‘missing people’ in relation both to the Palestinians deported after the 1991 Gulf War and to the majority of Kuwaitis who have not acknowledged the effects of this disappearance on either the Palestinians or themselves. The first section revisits the circumstances surrounding the deportation of approximately 380,000 Palestinians from Kuwait, while the second considers what was lost as (...) a result. The final section proposes an ‘ethics of the missing’ as a possible means to engage and transform some of the ensuing problems. (shrink)

The relationship between anarchy and the law is, to say the least, an uncomfortable one. The so-called ‘classical’ anarchist position – in all its heterogeneous tendencies – is, usually, characterised by a total opposition against the law. However and despite its invaluable contribution and the ever-pertinent critique of the state of affairs, this ‘classical’ anarchist position needs to be re-examined and rearticulated if it is to pose an effective nuisance to the current (and much complex) mechanisms of domination and the (...) oppression of dogmatism and dominance of the law. Taking into account the aforementioned challenges, in this article, I examine and develop two notions of the philosophical thought of Gilles Deleuze, namely that of the institution and that of the nomos of the nomads. In doing so, I aim to think anew the relationship between anarchy and the law and, ultimately, to point towards an ethico-political account, of what I shall call an an-archic nomos which escapes(or, at least, tries to) the dogmatism and “archist” mentality of the law. (shrink)

This article contrasts the notion of a Deleuzian imaginary with that articulated by various film theorists during the 1970s and 1980s. Deleuze offers us, I argue, a way to conceive of the imaginary in the cinema in a positive way; that is, as something which opens up new expressions of the real. By contrast, for film theorists of the 1970s and 1980s, the imaginary was primarily conceived as a negative concept, as something which offered merely escapes or fraudulent distortions of (...) the real. A Deleuzian imaginary for the cinema can be articulated, I argue, by way of the films of Jean Renoir. (shrink)

Could it be that Deleuze's most lasting legacy will lie in his ‘Postscript on Control Societies’, a mere 2,300-word essay from 1990? While he discussed computers and new media infrequently, Deleuze admittedly made contributions to the contemporary discourse on computing, cybernetics and networks, particularly in his late work. From the concepts of the rhizome and the virtual, to his occasional interjections on the digital versus the analogue, there is a case to be made that the late Deleuze has not only (...) influenced today's discourse on new media but also proposes an original set of arguments about society and politics at the turn of the new millennium. Focusing on the ‘Postscript on Control Societies’ and a handful of texts that surround it, we will reconstruct an image of what it means to live in the information age. This will have consequences for how we define the digital and the analogue, what the computer means, and ultimately provide some insight into one of the more elusive terms in all of Deleuze, the superfold. (shrink)

In this article, the diagram is used to chart the movement from Deleuze's transcendental empiricism and engagement with structuralism in the 1960s to Deleuze and Guattari's ethico-aesthetic constructivism of the 1970s and 1980s. This is shown to culminate in a biopolitical critique and decoding of philosophy, which is part of the unfolding of a transdisciplinary research programme where art is seen to come ontologically ahead of philosophy.

Drawing on an array of sources, from Deleuze and Guattari’s philosophy through to non-philosophy, this paper concerns itself with the manifestation of the concepts of hope and despair in utopian thought and continental philosophy and the experience of hopelessness, despair and exhaustion in the contemporary moment. I aim to demonstrate such pressing concerns through a comparison of Japanese philosopher Kojin Karatani and Japanese fiction writer Ryū Murakami with the American science fiction-thriller film directed by Michael Bay, The Island. What is (...) explored in these works is the dialectic of exhaustion and possibility. The focus of the paper is on the fecund moment inhering in the incapacity of thought to think the possibility of utopia. In terms of the philosophy of education, this hones in on the perceived lack of vision of such a possibility among youth and the failure of the university qua institution to proffer an alternative world to its cohort. To demon... (shrink)

In the 80s of the XX century some philosophical and artistic events marked the irruption of what can be defined as a late-twentieth-century version of ‘divergent subjectivity’. Such subjectivity experimented new forms of life that express political and artistic projects different from those of the revolutionary 70s. These new modes of existence, accelerated by the scandal of truth, became autonomous and radical expressions in the research of an authentic self-organized form of life: “an existence that seeks a physiognomy to reveal (...) itself”. Through works like A Thousand Plateaus, Foucault and The Courage of Truth where the Deleuzian concept of “artistic will” lies, it will be possible to re-read chaos-operas1 like Learning to Cope With Cowardice, In the Beginning There Was Rhythm, and the musical pictography Piano Piece for David Tudor 4, the last one parodistically ushering in the new decade on the front page of Deleuze and Guattari’s plateau entitled Rhizome. (shrink)