By Miguel de Beistegui
Miguel de Beistegui identifies the impetus and driver at the back of Deleuze's philosophy and its thoughts. by way of returning Deleuze's inspiration 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 proposal itself, ontology, common sense, ethics, and aesthetics exhibit the style during which immanence is learned in almost all these classical domain names. Beistegui eventually argues that immanence is an unlimited job and that transcendence is the competition with which philosophy will constantly have to reckon.
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Extra resources for Deleuze - Immanence and Philosophy (Plateus - New Directions in Deleuze Studies)
25. 26. 27. 28. 29. 30. 31. DR, 172/132. WP, 7/1. WP, 59/59–60. 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.
LS, 30/18. I will return to this passage, and to its relevance for the question of sense, and logic, in Chapter 4. LS, 149/123. indd 22 7/6/10 13:55:59 Noology 24. 25. 26. 27. 28. 29. 30. 31. DR, 172/132. WP, 7/1. WP, 59/59–60. 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.
28 What was common to both the socio-political order and the cosmic order was the principle of equality (ison), the idea of an order ruled by equality (isonomia). The two aspects are of course linked, Deleuze stresses, in so far as only a society of friends (in the sense of equals) could draw such a plane of immanence (tendre un plan d’immanence), from which idols have been eliminated. The birth of philosophy thus coincided with the substitution of a plane of transcendence for a plane of immanence.