Shelves: art , philosophy , psychology , social-theory It was just one of those parties I mean, no one really expected it to turn out in the way that it did. Hegel had been drinking bottle after bottle of some sort of sweet Rhine wine and sharing big glasses of it with Darwin. Nietzsche and Heidegger were passing a joint between themselves while Freud had been lining up shots of schnapps all night all on his own. The sex thing that suddenly happened between them all was completely unexpected, as was the child it produced none of them afterwards It was just one of those parties — I mean, no one really expected it to turn out in the way that it did.
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In the wake of the first wave of general guides and overviews, there are now a number of Deleuzes from which to choose. There is the There is the Bergsonian Deleuze focused on time, the Spinozist Deleuze of immanence, the Humean Deleuze who poses the problem of the imagination in its social and political forms, the Leibnizian Deleuze who affirms the perception of the infinite, and even the Kantian Deleuze concerned with the distinct and divergent faculties of thinking.
There is—against all this—an anti-Deleuzian Deleuze: a Deleuze who according to his better known critics is so rarefied in his vision of the virtual that he has nothing to say about practical political intervention. This is why the subject is not a person. Now it is this Deleuze—the Deleuze that most Deleuzians claim is not Deleuze at all so much as the consequence of a violent misreading—that Kaufman wants to claim as a Deleuze worth reading.
The stakes would at first appear to be very low indeed, mainly to do with ontology and lineage. Kaufman asserts that Deleuze is closer to scholasticism and especially to Aquinas than we might think, and that he is not quite the philosopher of free, unbridled, and dynamic becoming that we might believe and want him to be.
This philosophy is organized around a metaphysics of the One. It proposes an ethics of thought that requires dispossession and asceticism. It is systematic and abstract. For Badiou, thought is thought of the subject and it is never quite clear how subjects are not coterminous with humans. The problem, for Badiou, lies between points one and two: if thought is ultimately at one with the world, then there Publication Date: