By Miguel de Beistegui
Miguel de Beistegui identifies the impetus and motive force in the back of Deleuze's philosophy and its suggestions. via returning Deleuze's proposal to its source—or, following Deleuze's personal vocabulary, to what he calls the development of that thought—Beistegui extracts its internal consistency: immanence. Chapters facing the prestige of concept itself, ontology, good judgment, ethics, and aesthetics show the style within which immanence is discovered in most of these classical domain names. Beistegui finally argues that immanence is an enormous activity and that transcendence is the competition with which philosophy will consistently have to reckon.
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Extra info for Deleuze - Immanence and Philosophy (Plateus - New Directions in Deleuze Studies)
Naturally, the definition of ‘man’ remained highly selective, as it excluded many types of males, and all women. Jean-Pierre Vernant, Les origines de la pensée grecque (Paris: Quadrige/ PUF, 1995), p. 101. WP, 46/43. Éric Alliez, La signature du monde (Paris: Les éditions du Cerf, 1993), p. 21. WP, 97/101. indd 23 7/6/10 13:55:59 2 Ontology I: Genesis 1. Transcendence and Illusion The time has come to address the question of how Deleuze himself adopts the standpoint of immanence. Whilst given from the start, as the very plane or horizon of philosophy, immanence always remains to be made, that is, conceptualised.
There is an essence of Swann and Odette’s love, which the Vinteuil sonata, or a moment of it, explicates. In thus explicating itself, however, that essence doesn’t exhaust itself. Rather, it reveals itself as the complication, or the mutual implication, of the sign and its meaning. First of all, meaning is implicated in the sign; it is like one thing wrapped or coiled (enroulée) in another. But implication does not go without explication: the sign develops, uncoils (se déroule) at the same time that it is interpreted.
D. Cress, Meditations on First Philosophy (Indianapolis & Cambridge: Hackett, 1993), p. 18. This, as we have already suggested, is what Deleuze calls an image of thought. At one point, and in order to demarcate his thought from all such objective and subjective presuppositions, Deleuze went so far as to aim to produce a thought without image. See Difference and Repetition, Chapter Three (‘The Image of Thought’). This is where we find Deleuze’s most systematic exposition of the irreducible ‘image’ and ‘postulates’ of western thought, along with his effort, especially in Chapters 4 and 5, to produce a thought of an altogether different nature.