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1. Cinema 1: The Movement-Image by Gilles Deleuze | |
Paperback: 264
Pages
(1986-08)
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Customer Reviews (3)
Definitely a Classic! a must read!!!
A must film and media theorists.
The finest reflection on cinema. |
2. Afterimages of Gilles Deleuze's Film Philosophy | |
Paperback: 416
Pages
(2010-12-21)
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Editorial Review Product Description The French philosopher Gilles Deleuze was one of the most innovative and revolutionary thinkers of the twentieth century. Author of more than twenty books on literature, music, and the visual arts, Deleuze published the first volume of his two-volume study of film, Cinema 1: The Movement-Image, in 1983 and the second volume, Cinema 2: The Time-Image, in 1985. Since their publication, these books have had a profound impact on the study of film and philosophy. Film, media, and cultural studies scholars still grapple today with how they can most productively incorporate Deleuze's thought. The first new collection of critical studies on Deleuze's cinema writings in nearly a decade, Afterimages of Gilles Deleuze's Film Philosophy provides original essays that evaluate the continuing significance of Deleuze's film theories, accounting systematically for the ways in which they have influenced the investigation of contemporary visual culture and offering new directions for research. Contributors: Raymond Bellour, Centre Nationale de Recherches Scientifiques; Ronald Bogue, U of Georgia; Giuliana Bruno, Harvard U; Ian Buchanan, Cardiff U; James K. Chandler, U of Chicago; Tom Conley, Harvard U; Amy Herzog, CUNY; András Bálint Kovács, Eötvös Loránd U; Patricia MacCormack, Anglia Ruskin U; Timothy Murray, Cornell U; Dorothea Olkowski, U of Colorado; John Rajchman, Columbia U; Marie-Claire Ropars-Wuilleumier, U Paris VIII; Garrett Stewart, U of Iowa; Damian Sutton, Glasgow School of Art; Melinda Szaloky, UC Santa Barbara. |
3. The Fold by Gilles Deleuze | |
Paperback: 196
Pages
(2006-05-16)
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Editorial Review Product Description |
4. Pure Immanence: Essays on A Life by Gilles Deleuze | |
Hardcover: 100
Pages
(2001-06-01)
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Editorial Review Product Description Customer Reviews (2)
I thought it explained something "Dialectics itself perpetuates this prestigiditation.Dialectics is the art that invites us to recuperate alienated properties."(p. 70). Surely the right word for dialectics is prestidigitation, the sleight of hand that quickly moves things about to produce one thing where another was expected, but this book is produced in a world which is far more used to typing `prestige' when it has just been considering Kant, even if the paragraph preceding this unique assertion about dialectics ended with the kind of questions that Nietzsche was always throwing in Kant's direction: "Who can really think that Kant reinstated critique or rediscovered the idea of the philosopher as legislator?Kant denounces false claims to knowledge, but he doesn't question the ideal of knowing; he denounces false morality, but he doesn't question the claims of morality or the nature and origin of its value.He blames us for having confused domains and interests; but the domains remain intact, and the interests of reason, sacred (true knowledge, true morals, true religion)."(p. 70). Thorough knowledge of Nietzsche is indicated by the ability to make his philosophy illustrate the grand theme of "the symptoms of a decomposition."(p. 72).A key to this understanding is: "Nietzsche is the first to tell us that killing God is not enough to set about the transmutation of values.In his work, there are at least fifteen versions of the death of God, all of them very beautiful."(pp. 71-72). Going back to dialectics as prestigiditation, most people seem to be lost in the efforts to stigmatize, or hoping for stigmatism as a vision not subject to astigmatism, particularly "As long as the will to power is interpreted in terms of a `desire to dominate,' we inevitably make it depend on establish values, the only ones able to determine, in any case or conflict, who must be `recognized' as the most powerful.We then cannot recognize the nature of the will to power as an elastic principle of all of our evaluations, as a hidden principle for the creation of new values not yet recognized."(p. 73). It might be possible to explain everything in this book by creating and giving value to words like *stigid* which unintentionally crept into the middle of a word in a complicated thought on the limits of the nature of philosophy.The complexity of transcendental empiricism might even relate to the explanation that Deleuze offers for "The will to power is the differential element from which derive the forces at work, as well as their respective quality in a complex whole."(p. 73).People who find this kind of thought too *stigid* for real mathematics, in which differential elements are usually determined easily if we know the formula from elementary calculus, but we rarely think about them otherwise, might not enjoy reading this book.People who already know a lot of Nietzsche will not be surprised to find, "Everywhere we see the victory of No over Yes, of reaction over action.Life becomes adaptive and regulative, reduced to its secondary forms; we no longer know what it means to act.Even the forces of the earth become exhausted on this desolate face."(p. 75).Perhaps the book has far more explanations than examples, and tends to emphasize the worst view of things overall, but it moves on, after "Zarathustra cries out his great disgust, his great contempt," (p. 90).
Eclectic Collection |
5. Gilles Deleuze (Routledge Critical Thinkers) by Claire Colebrook | |
Paperback: 184
Pages
(2001-10-26)
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Editorial Review Product Description Customer Reviews (4)
A great help
Finally-I May Understand Deleuze!
The Best Introduction to Deleuze
The Best Introduction to Deleuze |
6. Anti-Oedipus: Capitalism and Schizophrenia (Penguin Classics) by Gilles Deleuze, Felix Guattari | |
Paperback: 432
Pages
(2009-05-26)
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Editorial Review Product Description Customer Reviews (20)
More Taxes! Less Bread!
no easier
guide to an anti-fascist life
Amazing Stories
Original, brilliant... insightful, but distorted in perspective. |
7. Francis Bacon: The Logic of Sensation by Gilles Deleuze | |
Paperback: 224
Pages
(2005-05-25)
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Editorial Review Product Description Customer Reviews (4)
a rare insight into the life of a painter
modernist polemics
Cerebral Bacon
new dimension about the will to knowledge |
8. Proust and Signs: The Complete Text by Gilles Deleuze | |
Paperback: 160
Pages
(2004)
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Editorial Review Product Description In Richard Howard's graceful translation, augmented with an essay that Deleuze added to a later French edition, Proust and Signs is the complete English version of this work. Admired as an imaginative and innovative study of Proust and as one of Deleuze's more accessible works, Proust and Signs stands as the writer's most sustained attempt to understand and explain the work of art. Gilles Deleuze (1925-1995) was professor of philosophy at the University of Paris, Vincennes-St. Denis. With Félix Guattari, he coauthored Anti-Oedipus (1983) and A Thousand Plateaus (1987). Among his other works are Cinema 1 (1986), Cinema 2 (1989), Foucault (1988), The Fold (1992), Essays Critical and Clinical (1997), and Francis Bacon (2003), all published by the University of Minnesota Press. Richard Howard has received the American Book Award and the PEN Translation Medal. He teaches in the School of the Arts at Columbia University. Customer Reviews (4)
Only Art Will Save Us Now
Gilles Way
An excellent semiotic reading of Proust
An original approach to Proust and a valuable intro to G.D |
9. Bergsonism by Gilles Deleuze | |
Paperback: 144
Pages
(1990-11-08)
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Editorial Review Product Description Customer Reviews (2)
Insightful into Bergson, but it's really Bergson-Deleuze For example, the first chapter of this book deals with Bergson's method of intuition. Interestingly enough, Deleuze applies this method to Bergson's own philosophy. In very basic terms, this method involves distinguishing "differences in kind" between elements (this is important, since Bergson believes that we usually go by false generalizations) and then bring together these elements once again but such that we understand them as they truly are and not as what Deleuze calls a "badly analyzed composite". In analyzing Bergson's philosophy, Deleuze distinguishes elan vital, duration, and memomory as the basic concepts. Furthermore, each of these concepts can only be understood in terms of intuition for various reasons; for example, that only intuition can grasp pure movement (duration). Throughout this book, Deleuze usually (although not always) gives an account of Bergson's concepts without assuming complete knowledge on the part of the reader, which is helpful. However, on the other hand, Deleuze doesn't always tell us what is "his" philosophy and what is Bergson's. Because of this, "Bergsonism" should not be utilized as a summary of Bergson's work. That is, even though Deleuze is clear enough for someone with little background in Bergson to understand much of this book, this does not mean that this person would then "know Bergson" but rather a Bergson-Deleuzian hybrid. This isn't a flaw to the book; rather, it merely suggests how it ought to be read. This short book is complex, but very well written by Deleuze, allowing for a maximum amount of information to be intelligibly conveyed in relatively few pages (although this isn't necessarily true of his later work); it moves at a brisk pace without losing the reader and is reccomended for both readers of Bergson and Deleuze.
An Important Book on Bergson and Deleuze |
10. Foucault by Gilles Deleuze | |
Paperback: 208
Pages
(1988-05-31)
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Editorial Review Product Description Customer Reviews (5)
A fabulous hommage, I am floored. The further I read, the more fascinating I found Deleuze's analysis of Foucault's works and methods.Although he places his focus on mainly "The Archaeology of Knowledge" and "Discipline and Punish", he makes constant references to Foucault's otherimportant works. What stands out as completely unique is the utterly and unsurpassably rigorous way in which Deleuze reads Foucault.Deleuze's prose is decidedly difficult, but if you're a Foucault reader who has had some contact with postmodern theories in the past then you'll at least grasp the meaning of his words. What's more, Deleuze breaks down Foucault's epistemological and methodological theorizing to their barest, making this an extremely important learning experience for those who wish to understand Foucault in-depth. This book is essential, but I also recommend you read it once you've become fairly familiar with Foucault... and as I said, I had never read Deleuze but that didn't stop me from finding this book to be absolute food for thought.Granted, it needs to be read MANY times to fully appreciate its potential and maybe integrate Deleuze's reflections into any kind of practical research... because I also found it to be enlightening in that respect. Had Foucault lived to read this book, I'm sure he would have been humbled to tears. Magnificent.
An introduction? Perhaps. The essentials? Without a doubt
Good Book
A pointless book-the blind by the blind I have read a fair amount of Foucault, and consider myself to have a strong grasp of his ideas.I stubbornly kept on through the dense and boring texts, until I finally understood it.I had heard some people talking about Deleuze with awe in their voices, as if he was some kind of god, so I figured he was an intersting/important philosopher.I picked up this book, and boy was I disappointed. First of all, Deleuze seems incapable of writing a coherent sentence.The grammar and spelling in this text were atrocious.This may be a function of the translation, but somehow I doubt it.Secondly, Deleuze never really SAYS anything.It is all masturbatory talk.Now that I consider it, so is Foucault.So perhaps my title should instead be "the masturbatory by the masturbatory". And as for the comments below me, by Nathan, you are far too kind to the book."[I]t is nonetheless brilliant and intellectually rigorous".Excuse me?This was perhaps the least interesting or stimulating book I have read in the last 5 years!And for you to say that this book is a philosophical masterpiece is simply ridiculous.Philosophical Grammer is a philosophical masterpiece.Being and Time is a philosophical masterpiece.Beyond Good and Evil is a philosophical masterpiece.This is not.In conclusion, this is most certainly NOT a treat. DON'T BUY THIS BOOK!
The Rhizomatic Foucault... |
11. Nietzsche And Philosophy (European Perspectives) by Gilles Deleuze | |
Paperback: 256
Pages
(2006-04-21)
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Editorial Review Product Description Praised for its rare combination of scholarly rigor and imaginative interpretation,Nietzsche and Philosophy has long been recognized as one of the most important analyses of Nietzsche. It is also one of the best introductions to Deleuze's thought, establishing many of his central philosophical positions. InNietzsche and Philosophy, Deleuze identifies and explores three crucial concepts in Nietzschean thought-multiplicity, becoming, and affirmation-and clarifies Nietzsche's views regarding the will to power, eternal return, nihilism, and difference. For Deleuze, Nietzsche challenged conventional philosophical ideas and provided a means of escape from Hegel's dialectical thinking, which had come to dominate French philosophy. He also offered a path toward a politics of difference. In this new edition, Michael Hardt's foreword examines the profound influence of Deleuze's provocative interpretations on the study of Nietzsche, which opened a whole new avenue in postwar thought. Customer Reviews (11)
This one started it all
one of the greatest books i have ever read
Fine for people who know Nietzsche or philosophy What else could Nietzsche show?Pornographic practices hardly fit well in a social setting, and Nietzsche's tendencies to show autoerotic mental patterns in his approach to what Deleuze designates as species activities and culture lie beyond the scope of anything considered in this book.Nietzsche might also be thought to emphasize jokes and laughter somewhat more than Deleuze, who is not afraid to devote sections of this book to The Essence of the Tragic, The Problem of Existence, Hierarchy, Will to Power and Feeling of Power, Against Pessimism and against Schopenhauer, Realisation of Critique, The Concept of Truth, Art, The Problem of Pain, Bad Conscience, Responsibility, Guilt, Nihilism, Analysis of Pity, Nihilism and Transmutation:the focal point, Affirmation and Negation, and even Dionysus and Zarathustra.In fantasy as in reality, Nietzsche's ideas are suitable for consideration in a book on philosophy because they are capable of operating on a high level where "the selection of being which constitutes Nietzsche's ontology:only that which becomes in the fullest sense of the word can return, is fit to return."(Preface to the English translation, p. xi). Before proceeding to compare this book to the works of Nietzsche which it discusses, it behooves me to remind myself and others how I obtained knowledge of the market for books by building a collection of rejection slips for MY VIETNAM WAR JOKE BOOK, which culminated in a letter informing me that such a book was extralimital to the presses' goals, particularly in philosophy.Even NIETZSCHE AND PHILOSOPHY seems to be aware of the joke which made a free world attack on godless Communists ironic: "Pluralism is the properly philosophical way of thinking, the one invented by philosophy :the only guarantor of freedom in the concrete spirit, the only principle of a violent atheism.The Gods are dead but they have died from laughing, on hearing one God claim to be the only one, `Is not precisely this godliness, that there are gods but no God?'(Z III `Of the Apostates', p. 201).And the death of this God, who claimed to be the only one, is itself plural;the death of God is an event with a multiple sense.This is why Nietzsche does not believe in resounding `great events', but in the silent plurality of senses of each event (Z II `Of Great Events').There is no event, no phenomenon, word or thought which does not have a multiple sense."(p. 4). The very funny thing that separates Nietzsche from this totally philosophical reflection on his work is the declaration "and I have seen the truth naked, truly! barefoot to the neck."(Thus Spoke Zarathustra, II, "Of Great Events" translated by R. J. Hollingdale, p. 153).Considering this pornographic is a sign of the loss of appetite for further thinking along this line.Nietzsche appropriately saved this thought for after: "And this is the tale of Zarathustra's conversation with the fire-dog: "The earth (he said) has a skin; and this skin has diseases.One of these diseases, for example, is called `Man'. "And another of these diseases is called `the fire-dog':men have told many lies and been told many lies about him." The sense of condemnation that clings to experiences of this nature might be considered anti-social when applied to an existing society.Social activity is a narrow form of human endeavor, compared to which philosophy might be considered a vast wasteland, but one that is subject to considerable change.Comparing books about philosophers to the philosophers themselves, including the things which they did not say in their books, but sometimes only in their notebooks, is an activity fraught with confusion.Deleuze can be given credit for devoting much of his book to the philosophical context in which each philosopher has a unique self occupying a particular point in the grand sweep of ideas, but Deleuze and Nietzsche might not coincide in their views on particular individuals.The first example in the book, on "Nietzsche's twofold struggle:against those who remove values from criticism, contenting themselves with producing inventories of existing values or with criticising things in the name of established values (the `philosophical labourers', Kant and Schopenhauer, BGE 211)" (p. 2), does not mention the same philosophers as BEYOND GOOD AND EVIL section 211, in which Nietzsche observed: "Those philosophical labourers after the noble exemplar of Kant and Hegel have to take some great fact of evaluation--that is to say, former assessments of value, creations of value which have become dominant and are for a while called `truths'--and identify them and reduce them to formulas, whether in the form of logic or of politics (morals) or of art." Nietzsche sometimes considered Schopenhauer a better kind of philosopher, as in "it is they who determine the Wherefore and Whither of mankind," but subject to the question, "Are there such philosophers today?Have there been such philosophers?Must there not be such philosophers?"(BGE 211). Politics and philosophy have much in common.As Deleuze wrote, "It is difficult in fact to stop the dialectic and history on the common slope down which they drag each other.Does Marx . . . ?"(p. 162).
Dire As a work of Deleuzean philosophy, one has to be accustomed to this style of writing. If you are the type of person who finds mystic writings and meditations on religious texts to your taste, you'll probably enjoy his barely-coherent style and habit of presenting simplistic truisms as though they give great insight into the universe. Equally, if you feel that sophistication is best demonstrated by cloaking your meaning in meaningless words and phrases just for the pretty effect of oxymorons, then you'll be happy here. Otherwise, don't waste your time.
The best book about Nietzsche |
12. Difference and Repetition (Athlone Contemporary European Thinkers) by Gilles Deleuze, Paul Patton | |
Paperback: 374
Pages
(2004-11-12)
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Editorial Review Product Description Customer Reviews (10)
Deleuze: 1968
Don't read it, use it!
The brilliance of Deleuze
Grounding a Philosophy of Difference What is therefore central in this work is `idea', and (therefore) `perception'. In simple terms, Deleuze has managed to provide us with some foundational links with the philosophies of mind, language and time (and moreover besides). He has given to the philosophy of difference a central and unifying role (across such and other disciplines) to play. In this sense `difference' and `repetition' are not only (simply) linked between them (in the sense that one leads to the other), but also linked with other important notions usually discussed and developed in other (philosophical) disciplines. Let me provide some brief indications. Chapter 1 is concerned with `difference', not as mere `diversity', `otherness' or `negation', bur rather as `general' or `specific' difference, where the latter refers to the moment when difference is reconciled with the concept in general. In this manner, Deleuze sees `difference' as a concept of reflection in relation to `representation' that involves `movement'. He further discusses the notion of `eternal return' and questions the adoption of a `meta-viewpoint' for thinking about `difference' and `repetition' - the latter being the relation between originals and simulacra. In chapter 2, Deleuze lays out the relation between (the dualities) `repetition' and `sensing', `habit', and `difference', under the guise that "difference inhabits repetition", in that it "lies between two repetitions" (p.76). He also makes the distinction between `natural' and `artificial' signs, hence the distinction between two types of `difference', one being the expression of the other. In parallel, he distinguishes `active' from `passive' synthesis (relative to time) in that "the activity of thought applies to a receptive being, to a passive subject" (p.86). Finally drawing on Bergson, he distinguishes the `real' centre from where emanates a series of `perception-images' from a `virtual' centre from where emanates a series of `memory-images'. Chapter 3 is for Deleuze the most important (sic) because the thinking of `difference' and `repetition' is based on a dogmatic image of thought characterised by eight postulates, each with a dual form, the artificial and the natural. In Chapter 4, this duality underlies the development of the notion of `idea' in that it is problematic, hence dialectical, an "n-dimensional, continuous, defined multiplicity" (p.182) in a `perplication' as the distinctive and coexistent state of ideas. Each `idea' is thus linked with `difference' and `representation' in that"the representation of difference refers to the identity of the concept as its principle" (p.178). In this manner he makes the claim for the superiority of problematic-questioning approach over the (traditional) hypothetico-apodictic approach because questions are imperatives. Chapter 5 starts with the claim that "difference is not diversity. Diversity is given, but difference is that by which the given is given, that by which the given is given as diverse" (p.222). Difference is therefore (a given) `intensity' expressed as `extensity'. There is `depth' that unites intensity and extensity. Therefore, `depth' is the intensity of being from where emerge at once extensity and the qualities of being. In this manner Deleuze accepts a dual condition of difference: one natural and one artificial. In the concluding chapter Deleuze argues that 'representation' is a site of transcendental illusion which comes in four interrelated forms relative to `thought', `sensibility', `idea' and `being'. Hence the problematic of 'grounding' representation and his argument (or Idea) for 'groundlessness', and the justification of the use of (systems of) 'simulacra' as sites for the actualisation of ideas. Hence that of `difference' and `repetition' where the former is not only located between the levels and degrees of the latter, but also has two faces, namely, habit and memory. Overall, despite the difficulty of the text itself as it takes for granted knowledge of the philosophies of some other thinkers (e.g. Bergson), it is a central text in the philosophy of difference and for just this reason, a text one must have read!
Deleuze is a monster And I think it is good for those who want to approach Deleuze's thought, to start with the Anti-Oedipus and Mille Plateaux, then read some of the smaller and intensive works (What is philosophy, Leibniz et le Baroque). Then try this book. You will get many references and want to read all others once again. It is clearly in this work that you will find the first monstrous and frontal attack against Hegel's dialectic. The fun thing is that this is a complete "anti-work". Every conceivable concept of modern philosophy (from the concept of "common sense", "history", or "being") gets an "anti", with which Deleuze consistently builds his grand idea of the immediate, the pre- or non-representational and the virtual--against any metaphysics. It is moreover his first, and I think also his last work where he builds his philosophy in a consistent manner. |
13. Gilles Deleuze's Time Machine (Post-Contemporary Interventions) by D. N. Rodowick | |
Paperback: 280
Pages
(1997-01-01)
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Editorial Review Product Description |
14. What Is Philosophy? by Gilles Deleuze, Félix Guattari | |
Paperback: 256
Pages
(1996-04-15)
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Editorial Review Product Description Customer Reviews (11)
Deleuze - Guattarion Philosophy, Excellent Read
Excellent Analysis
Philosophy is Creation
If you liked Khalil Ghibran, you will swoon over this.
Sssshhhhwweeeeeet! |
15. Kafka: Toward a Minor Literature (Theory andHistory of Literature) by Gilles Deleuze | |
Paperback: 136
Pages
(1986-10-31)
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Customer Reviews (3)
Unabashed Apologia For the Postmodern Literary Bureaucracy
In Machina Res D & G decided to bring the hammer down on these reflexive doomsayers, to restore some of the joy and vibrant panache to Kafka studies.They wanted to bring him "`a little of this joy, this amorous political life that he knew how to offer, how to invent.So many dead writers must have wept over what was written about them.[We] hope that Kafka enjoyed the book that we wrote about him'"(xxv).It is useful to recall the evening Kafka read the opening chapter of *The Trial* to his circle of literary friends, assailed by roars of laughter, Kafka himself laughing so hard he had to constantly stop reading to wipe tears from his eyes.The ramifications of this episode have been repressed and overturned by the necrophilic martyrology of a reflexive Kafka scholarship.For here we have gone beyond any mere "laughter of the Abyss," the impish cackle of "black comedy," the doomed precincts of Camus's "cosmology of the Absurd."Kafka's hilarity is a laughter of resistance, of felicity, of squeezing some measure of freedom out of our peremptory and obstructionist universe.As argued in this text, the battle is within and against the political, economic, technological, bureaucratic, judiciary, and linguistic machines which held Kafka's language in thrall to its obstacles and terrors. Here is a cento of principles developed by D & G in their dissenting text, the prolegomenon to any future in Kafka scholarship: 1. Isolation from the Law is not merely the absence of God (coinciding with the SNAFU of metaphysical realism) but rather entails the eternal suspension of judgement, ultimately an Artaudian desire "to have done with Judgement." 2. The question of ASCESIS.Deleuze has long underscored the idea that when a writer or philosopher espouses an "ascetic" lifestyle it is only as a means to achieving a more subterranean pitch of libertinism (or Life).Kafka had plenty of opportunities for conventional happiness, to live the life of a Max Brod, for example.Rather he followed the witch's wind of literary apprenticeship, a far profounder Life although, from a judgemental distance, appearing monstrous and ill-fated. 3. Kafka's oeuvre is characterized by a complete lack of *complacency*, and stands accordingly as a total rejection of every problematic of Failure.His suicidal fantasies, then, were not merely an agonizing cry of despair, but also a series of unmerciful thought-experiments designed to charge the literary machine, to clear the waters for fresh speculation. 4. Reflexive scholarship tends to move backward from unknowns to knowns (i.e. the castle is God, the beetle is oedipal frustration, the penal colony is fascism, the singing mouse is a writer, and writers are those who express CONTENT and represent THINGS).Rather we should take Walter Benjamin to his limit, by acclimatizing ourselves to a mode of literature "that consists in propelling the most diverse contents on the basis of (nonsignifying) ruptures and intertwinings of the most heterogeneous orders of signs and powers"(xvii). 5. Renovate the battlefield...: reterritorialize Kafka's "metaphysical" estrangement onto the concrete political arrangements with which he engaged throughout his life.Understand the political or "fantasmatic" nature of Kafka's simulations, that his fictions are not merely an allegory of resistance to fascism, but the infiltration of a ruptured sensibility into the fascistic functioning of the Law, a node of deterritorialization inside the torn apart. 6. The desire for innocence is as pernicious as the fetishization of guilt, since both imply an Infinity by which we can define and calibrate Judgement.Justice is desire and not law.Desire is a social investment traversed and legitimized by Kafka's literary machine, which "is capable of anticipating or precipitating contents into conditions that...concern an entire collectivity"(60), which speak for a people that may not be prepared to live through its message. Perhaps I'm trying too hard to cram difficult arguments into tiny hard-to-swallow capsules.The text itself has to be read to be believed.Perhaps in response to those who felt *Capitalism and Schizophrenia* did not provide enough "concrete examples," D & G have steered their war-machine onto one of the most treacherous and misunderstood literary oeuvres of the preceding century.The result will either leave you cold (as is the case with virtually every reader I've conferred with on this text) or revolutionize your jilted perceptions of a great author.
Kafka and Deleuze hand-in-hand. |
16. Gilles Deleuze: Cinema and Philosophy (Parallax: Re-visions of Culture and Society) by Paola Marrati | |
Hardcover: 160
Pages
(2008-04-07)
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Editorial Review Product Description In recent years, the recognition of Gilles Deleuze as one of the major philosophers of the twentieth century has heightened attention to his brilliant and complex writings on film. What is the place of Cinema 1 and Cinema 2 in the corpus of his philosophy? How and why does Deleuze consider cinema as a singular object of philosophical attention, a specific mode of thought? How does his philosophy of film combine and further his approaches to time, movement, and perception, and how does it produce an escape from subjectivity and a plunge into the immanence of images? How does it recode and utilize Henri Bergson's thought and André Bazin's film theory? What does it tell us about perceiving a world in images -- indeed about our relation to the world? These are the central questions addressed in Paola Marrati's powerful and clear elucidation of Deleuze's philosophy of film. Humanities, film studies, and social science scholars will find this book a valuable contribution to the philosophical literature on cinema and its pertinence in contemporary life. |
17. Fold: Leibniz and the Baroque by Gilles Deleuze | |
Paperback: 192
Pages
(1992-12-18)
list price: US$20.00 -- used & new: US$17.10 (price subject to change: see help) Asin: 0816616019 Average Customer Review: Canada | United Kingdom | Germany | France | Japan | |
Customer Reviews (9)
On the Translation
Between Two Worlds Still, if you do not read French well, this very important book should not escape you even in this edition. Leibniz was a giant at the watershed between faith and science who was able to span this divide and think with complexity and innovation about the soul and mathematics. Since then, few can handle either vocabulary with such perspective, and almost none, save Deleuze, have tried to understand the demands of both. If one does not, as almost all do, take for granted the givens of the centered subject and the rational world, their mutual differences demand a theory as powerful as the complexities they evoke. This book attempts to place that theory in play again with vigor.
A Refined Work of Philosophy
one of Deleuze's very best
A Key of sorts |
18. Gilles Deleuze and Félix Guattari: Intersecting Lives (European Perspectives: A Series in Social Thought and Cultural Criticism) by Francois Dosse | |
Hardcover: 672
Pages
(2010-06-28)
list price: US$37.50 -- used & new: US$26.98 (price subject to change: see help) Asin: 0231145608 Canada | United Kingdom | Germany | France | Japan | |
Editorial Review Product Description |
19. The Logic of Sense by Gilles Deleuze | |
Paperback: 393
Pages
(1990-04-15)
list price: US$24.95 -- used & new: US$12.98 (price subject to change: see help) Asin: 0231059833 Average Customer Review: Canada | United Kingdom | Germany | France | Japan | |
Editorial Review Product Description Customer Reviews (5)
Deleuze's most misunderstood and second most important book
Post structuralist, post linguistic, post semiotic...
Carroll is the focus, but Stoics are the mainframe.
Deceptively playful
the only being is the being of becoming as such |
20. Cinema 2: The Time-Image by Gilles Deleuze | |
Paperback: 364
Pages
(1989-11)
list price: US$20.00 -- used & new: US$17.10 (price subject to change: see help) Asin: 0816616779 Average Customer Review: Canada | United Kingdom | Germany | France | Japan | |
Editorial Review Product Description Customer Reviews (1)
One of the best books on cinema If youhad gCinema 1: The Movement-Imageh, this book would be more interestingfor you because you could compare the two books. Moreover, this book treatsso many films that you must find ones you have ever seen, which makes thisbook more fascinating. ... Read more |
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