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  1. Gilles Deleuze.Daniel Smith - 2008 - Stanford Encyclopedia of Philosophy.
    Gilles Deleuze (January 18, 1925–November 4, 1995) was one of the most influential and prolific French philosophers of the second half of the twentieth century. Deleuze conceived of philosophy as the production of concepts, and he characterized himself as a “pure metaphysician.” In his magnum opus Difference and Repetition , he tries to develop a metaphysics adequate to contemporary mathematics and science—a metaphysics in which the concept of multiplicity replaces that of substance, event replaces essence and virtuality replaces possibility. Deleuze (...)
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  • Deleuze's Reversal of Platonism, Revisited.Marco Altamirano - 2015 - Deleuze and Guatarri Studies 9 (4):503-528.
    A standard approach to examining Deleuze's concept of difference in Difference and Repetition is to follow his critique of representation through an overturning of Platonism, which Deleuze finds to be the definitive task of philosophy after Nietzsche. While engaging this largely critical project, however, there is a tendency to overlook the dimensions of Platonism that Deleuze rehabilitates in a differential and immanent register. This paper aims to recover the essential dimensions of Platonism at the very heart of Deleuze's philosophy of (...)
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  • Entering Deleuze's Political Vision.Nicholas Tampio - 2014 - Deleuze and Guatarri Studies 8 (1):1-22.
    How can Deleuzians make his philosophy as accessible as possible to political theorists and democratic publics? This essay provides principles to enter Deleuze's political vision, namely, to research the etymology of words, to discover the image beneath concepts, to diagram schemata using rigid lines, supple lines and lines of flight, and to construct rules that balance experimentation and caution. The essay then employs this method to explicate a fecund sentence about politics in A Thousand Plateaus and presents a case why (...)
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  • Deleuze's Conception of Desire.Jihai Gao - 2013 - Deleuze and Guatarri Studies 7 (3):406-420.
    Desire is a key concept in Deleuzian philosophy. Deleuze's desire is quite different from that of other thinkers. Both in the West and in China, in the past as well in the present, desire is usually understood as something abnormal, avaricious and excessive, the opposite of rationality, to be controlled and suppressed in man. Deleuze's desire is much wider, referring not only to man, but also to animals, objects and social institutions. In Deleuze's view, desire is not a psychic existence, (...)
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  • Deleuze, Nietzsche, and the overcoming of nihilism.Ashley Woodward - 2013 - Continental Philosophy Review 46 (1):115-147.
    This paper critically examines Deleuze’s treatment of the Nietzschean problem of nihilism. Of all the major figures in contemporary continental thought, Deleuze is at once one of the most luminous, and practically a lone voice in suggesting that nihilism may successfully be overcome. Whether or not he is correct on this point is thus a commanding question in relation to our understanding of the issue. Many commentators on Nietzsche have argued that his project of overcoming nihilism is destined to failure (...)
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  • Time Out of Joint: Hamlet and the Pure Form of Time.Henry Somers-Hall - 2011 - Deleuze and Guatarri Studies 5 (Suppl):56-76.
    The aim of this paper is to explore why Deleuze takes up Hamlet's claim that ‘time is out of joint’. In the first part of this paper, I explore this claim by looking at how Deleuze relates it to Plato's Timaeus and its conception of the relationship between movement and time. Once we have seen how time functions when it is ‘in joint’, I explore what it would mean for time to no longer be understood in terms of an underlying (...)
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  • The Principle of Affirmation: An ontological and epistemological ground of interculturality.S. Djunatan - unknown
    I would like to begin my thesis with a general overview of a book on African sage philosophy (1990) written by the prominent African philosopher Henry Odera Oruka (1944-1995), My reading of this book on philosophic sagacity needs to be equipped by two underlying backgrounds of philosophic sagacity. The first background is a perspective of the intercultural philosophy. The second one explains of philosophic sagacity in the African setting.
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  • Critical Forces: True Critique or Mere Criticism of Deleuze contra Hegel?Kane X. Faucher - 2010 - Deleuze and Guatarri Studies 4 (3):329-355.
    The principal concern of this paper is to track the first wave of criticism directed against Deleuze's relation to Hegelianism as it has appeared in the English-speaking world. To this end, we assess the criticisms offered by Stephen Houlgate, Judith Butler, and Catherine Malabou, each of whom, in their respective ways, accuse Deleuze of misreading Hegel, claiming that his rejection of Hegelianism merely reinforces a secret or unacknowledged Hegelianism inherent in his own critique. Despite the brisk treatment Houlgate grants Deleuze, (...)
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  • The role of intuition in thinking and learning: Deleuze and the pragmatic legacy.Inna Semetsky - 2004 - Educational Philosophy and Theory 36 (4):433–454.
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  • The Aesthetics of Life: More than Ethics and Morality: Alternative Thoughts on the Tradition of Aesthetics.Kaveh Dastooreh - 2021 - Studies in Philosophy and Education 41 (2):173-189.
    This paper explores the general characteristics of the aesthetics of life. Our approach will be in thinking about the aesthetics of life as a domain independent from the realms of ethics and morality. This thesis discusses some of the theoretical debates around those concepts. The notion of ‘pleasure’ in those practices will be discussed as the one that gives shape to ‘the art of life’. Pleasure also makes it possible for a person to perform these practices for a long period (...)
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  • Politics and Immanence: State and History in Hegel and Deleuze.Gorge Hristov - unknown
    The aim of the work is to examine the relationship between the concepts of “immanence” and “politics” in the works of Hegel and Deleuze. Both Hegel and Deleuze are thinkers of immanence and they explicitly think this concept in relation to the problem of political practice. As I show, they attempt to “ground” politics in immanence. The purpose of this work is to prove that there exists an inherent paradox in the undertaking to “ground” politics in immanence. Both philosophers are (...)
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  • A ontologia espinosista de Deleuze: univocidade, imanência, diferença.Mariana de Toledo Barbosa - 2020 - Revista de Filosofia Aurora 32 (56).
    Na filosofia de Gilles Deleuze, há uma ontologia, que é apresentada por meio da tese da univocidade do ser. Na história da filosofia ocidental, Deleuze destaca três momentos da univocidade do ser: com Duns Scot, o ser é pensado como unívoco ; com Espinosa, o ser é afirmado como unívoco ; com Nietzsche, o ser é realizado como unívoco. Em todo caso, a univocidade é uma alternativa à analogia, e a principal discordância entre essas duas teses é que a analogia (...)
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  • Nietzsche, poststructuralism and education: After the subject?Michael Peters - 1997 - Educational Philosophy and Theory 29 (1):1-19.
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  • Seize the opportunity to think differently! A Deleuzian approach to unleashing becomings in education.John Benedicto Krejsler - 2016 - Educational Philosophy and Theory 48 (14):1475-1485.
    If the purpose of philosophy is creating concepts that make it possible to think differently, education surely needs philosophical assistance. Sketching a Deleuzian approach to education, this article explores a practice of thinking about and performing ‘school,’ ‘teacher,’ and ‘learning’ differently. A complex social situation such as a school needs routines and clear role expectations, to ensure efficient action. How do we resist, nonetheless, that concepts aimed at thinking education just redouble an already existing practice by submitting to explain everyday (...)
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  • Deleuze's Neo-Leibnizianism, Events and The Logic of Sense's ‘Static Ontological Genesis’.Sean Bowden - 2010 - Deleuze and Guatarri Studies 4 (3):301-328.
    In The Logic of Sense, Deleuze effectively argues that two types of relation between events govern their ‘evental’ or ‘ideal play’, and ultimately underlie determined substances, that is, worldly individuals and persons. Leibniz calls these relations ‘compossibility’ and ‘incompossibility’. Deleuze calls them ‘convergence’ and ‘divergence’. This paper explores how Deleuze appropriates and extends a number of Leibnizian concepts in order to ground the idea that events have ontological priority over substances ‘all the way down’.
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  • The Role of Ontology in the Philosophy of Gilles Deleuze.Taylor Hammer - 2007 - Southern Journal of Philosophy 45 (1):57-77.
    This essay discusses the role of being and ontology in the work of Gilles Deleuze. Starting from an examination of Alain Badiou's ontology and theory of the event, I discuss the possible opposition of being and the event in Deleuze's work. Though famous for his discussions of the univocity of being, Deleuze does discuss the event as that which is not being. Deleuze's theory of the event is similar to that of Badiou in that he considers the event to be (...)
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  • Postcolonial Singularity and a World Literature Yet-to-Come.Lorna Burns - 2015 - Angelaki 20 (4):243-259.
    This article considers the challenge posed by Gayatri Spivak to rethink world literature along postcolonial lines as an ethical encounter with alterity. Read in this way, Spivak participates in a reframing of world literature that retains the critical gains made by postcolonial theory and suggests that the work of world literary analysis ought not necessarily be de/prescriptive but might involve a contestation of the power relations that structure the world. In developing this argument, I draw on four further perspectives: Pascale (...)
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  • Gilles Deleuze and Félix Guattari: Ontology and the Question of Living Well.Marc Warren Roberts - unknown
    This aim of this study is to investigate the manner in which Deleuze’s individual and collaborative work can be productively understood as being concerned with the question of living well, where it will be suggested that living well necessitates that we not only become aware of, but that we also explore, the forever renewed present possibilities for living otherwise that each moment brings. In particular, this study will make an original contribution to existing Deleuzian studies by arguing that what legitimises (...)
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  • The Problem of the Body in Deleuze and Guattari, Or, What Can a Body Do?Ian Buchanan - 1997 - Body and Society 3 (3):73-91.
    You never reach the Body without Organs, you can't reach it, you are forever attaining it, it is a limit. People ask, So what is this BwO? - But you're already on it, scurrying like vermin, grouping like a blind person, or running like a lunatic: desert traveller and nomad of the steppes. On it we sleep, live our waking lives, fight - fight and are fought - seek our place, experience untold happiness and fabulous defeats; on it we penetrate (...)
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  • Practical mysticism and deleuze's ontology of the virtual.Terry Lovat & Inna Semetsky - 2009 - Cosmos and History 5 (2):236-249.
    Deleuze’s philosophical method is analyzed and positioned against the background of the intellectual/religious tradition of practical mysticism that has been traveling the globe across times, places, languages, and cultural barriers. The paper argues that Deleuze’s unorthodox ontology of the virtual enables a naturalistic interpretation of the functioning of mysticism when the triad of concepts, percepts and affects is formed in accordance with the logic of the included middle.
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  • Freedom of Speech as an Expressive Mode of Existence.Alexander Carnera - 2012 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 25 (1):57-69.
    This paper adopts Deleuze’s reading of Spinoza’s expressionism and pure semiotics to argue that Spinoza’s Ethics offers an alternative notion of freedom of speech that is based on the potentia of the individual. Its aim is to show how freedom of thought is connected to the problem of individuation that connects our mode of being with our power to speak and think. Rather than treating freedom of speech as an enlightened idea that is in opposition to, for example, religious authority, (...)
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  • Ceticismo de Hume através do Empirismo Transcendental de Deleuze: disjunção inclusiva e sujeito empírico.Hélio Rebello Cardoso Jr - 2008 - Dois Pontos 5 (1).
    re s u m o O pre s e nte artigo se inic ia com uma cláusula interna à filosof ia de l e u z e a na, a de que todo pens a me nto pode ser carc t e r i z a do pelo grau de ima n ê nc ia que o me s mo realiza. O pens a me nto de Hu me, como “e m p i r i s mo superior”, segundo ex (...)
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  • Introduction: Prophetism and the Problem of Betrayal.Nir Kedem - 2011 - Deleuze and Guatarri Studies 5 (Suppl):1-6.
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  • Beyond the communicative turn in political philosophy.Iain MacKenzie - 2000 - Critical Review of International Social and Political Philosophy 3 (4):1-24.
    I take it that (1) the central problem of political philosophy is how to deploy philosophy in the criticism and direction of practice. This paper maps out the basic terrain of the relationship between (A) neo?Kantian Critical Theory (for example, Jürgen Habermas), (B) hermeneutics (for example, Charles Taylor) and (C) constructivism (for example, Gilles Deleuze and Felix Guattari). It contends that this central problem (1) is not met by the arguments of (A) and (B) ? these representing what I call (...)
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  • The Common as Body Without Organs.Vidar Thorsteinsson - 2010 - Deleuze and Guatarri Studies 4 (Suppl):46-63.
    The paper explores the relation of Michael Hardt and Antonio Negri's work to that of Deleuze and Guattari. The main focus is on Hardt and Negri's concept of ‘the common’ as developed in their most recent book Commonwealth. It is argued that the common can complement what Nicholas Thoburn terms the ‘minor’ characteristics of Deleuze's political thinking while also surpassing certain limitations posed by Hardt and Negri's own previous emphasis on ‘autonomy-in-production’. With reference to Marx's notion of real subsumption and (...)
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  • Sense, Being and the Revelatory Event: Deleuze and Metamorphosis.Peter Hertz-Ohmes - 2010 - Deleuze and Guatarri Studies 4 (1):83-91.
    Metamorphosis is a sudden change, a ‘becoming-other’ in life or in philosophical perspective. A revelatory event initiates in a double manner the move from Heidegger's futile search for a transcendental IT that delivers perceptible beings to the confident positing of Deleuze's transcendental empiricism, suffused with the IF of incorporeal sense. In the process Deleuze dramatically enacts his personal connection between sense (Sinn) and being (Sein).
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  • Becoming-Bertha: virtual difference and repetition in postcolonial ‘writing back’, a Deleuzian reading of Jean Rhys’s "Wide Sargasso Sea".Lorna Burns - 2010 - Deleuze and Guatarri Studies 4 (1):16-41.
    Critical responses to Wide Sargasso Sea have seized upon Rhys's novel as an exemplary model of writing back. Looking beyond the actual repetitions which recall Brontë’s text, I explore Rhys's novel as an expression of virtual difference and becomings that exemplify Deleuze's three syntheses of time. Elaborating the processes of becoming that Deleuze's third synthesis depicts, Antoinette's fate emerges not as a violence against an original identity. Rather, what the reader witnesses is a series of becomings or masks, some of (...)
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  • The Actions of Affect in Deleuze: Others using language and the language that we make ..David R. Cole - 2011 - Educational Philosophy and Theory 43 (6):549-561.
    The actions of affect are prominent in the philosophy of Gilles Deleuze and can be broken down for the purposes of education into two roles. The first alludes to the history of philosophy and the ways in which affect has been used by Spinoza (Deleuze, 1992) Nietzsche (Deleuze, 1983) or Bergson (Deleuze, 1991). In this role, Deleuze reinvigorates and challenges definitions of affect that would place them into systems of understanding that could take paths to metaphysics or to becoming paradigms (...)
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  • The magician in the world: Becoming, creativity, and transversal communication.Inna Semetsky - 2009 - Zygon 44 (2):323-345.
    This essay interprets the meaning of one of the cards in aTarot deck, "The Magician," in the context of process philosophy in the tradition of Alfred North Whitehead. It brings into the conversation the philosophical legacy of American semiotician Charles Sanders Peirce as well as French poststructuralist Gilles Deleuze. Some of their conceptualizations are explored herein for the purpose of explaining the symbolic function of the Magician in the world. From the perspective of the logic of explanation, the sign of (...)
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  • A queer supplement: Reading Spinoza after Grosz.Catherine Mary Dale - 1999 - Hypatia 14 (1):1-12.
    : This article critiques Elizabeth Grosz's understanding that queer theory is unproductive insofar as it disrupts the specific identities of gay and lesbian. Reconsidering ideas about desire, the body, and identity that Grosz takes from Gilles Deleuze's work on Friedrich Nietzsche and Baruch Spinoza, this essay argues that, despite her productive reworking of homophobia in terms of "active" and "reactive" forces, Grosz's application of Spinoza is only partial. Focusing on Spinoza's evaluation of bodies, the essay both critiques Grosz's approach to (...)
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