DELEUZE Gilles (Deleuze Gilles)( French philosopher.)
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Biography DELEUZE Gilles (Deleuze Gilles)
He studied philosophy at the Sorbonne, and in 1948-1968 he taught at several high schools, then in the University of Lyon and the Sorbonne, from 1969 to 1987 - Professor of the University of Paris-VIII.
World renown brought Deleuze his work on the Yuma, Bergson and Nietzsche, as well as Proust and Sacher-Masoch. Von philosophizing Deleuze form Spinozian perspective of immanence and transcendence of the Kantian perspective. Peculiarity of the philosopher's thinking was primarily due to two main themes to which he returned throughout his work. This is, firstly, the nature of external relations, defined as net collision, or meeting. This feature relations Deleuze stresses in contrast to the dialectic, in which the experience, desire and life subject to the law to deny or overcome. Second, . a multiple and differentiated nature of existence, . time and thought, . which consist of heterogeneous, . mutually roller plans, . forming a 'plastic' transcendental field, . which advance (a priori) does not impose any form of experience,
. In other words, the main themes of Deleuze - is the theme 'external' and the theme of 'folds', or 'collapse'.
From the position of the differentiation of existence, time, and thought follows thought Deleuze on a purely empirical nature of ethics, namely, the assessment of inherent existence and ways of thinking. This idea is diametrically opposed to the classical settings of morality, based on transcendental values (a priori good / bad a priori).
In contrast to all the major currents of contemporary thought Deleuze is not inclined to grant the philosophy of any purpose. Similarly, a stranger, and he thought that any philosophical system can be responsible for a radical and irreversible discontinuity in the history of thought. If Marx and Marxism, deconstruction, and Heidegger, Husserl and phenomenology, Wittgenstein and analytic philosophy believed that their concept is to overcome the 'metaphysics', that Deleuze does not believe in such a bridging. Hence his constant efforts to rehabilitate the legacy of Henri Bergson, whom he regarded as the most original philosopher of 20 in. Skepticism about the unique large-scale 'breaks' do not interfere Deleuze be primarily a thinker events. Voluntarism - both in philosophy and outside it - he thought no more than a manifestation of vanity, while the real gaps are always unintentional and difficult detectable. So thinking about the time Deleuze always accompanied by reflection. What think, . as not to be confronted with the, . that still remains unthinkable? To think - no doubt meant to face 'sense', . but the latter is given only as a formless, . as incomprehensible 'signs', . the haunting and disturbing reason (infinity in 17. the ultimate in the next century),
. Thinking involves a clash with the fact that 'outside', with a kind of heterogeneous elements operating in the mind, overwhelming him and forced him to change the 'plan', not allowing for this 'no re-commit themselves or to identify'. In short, the mind thinks, when he 'rolls outward'.
Theory of thinking associated with Deleuze with a more general theory of desire, which he expounded in the paper written in conjunction with the work of Felix Guattari Anti-Oedipus (L'anti-Oedipe, 1972). This book, which brought the author fame, but drawn sharp objections from the intellectual community, is inseparable from the revaluation of the grandiose way of thinking and way of life, which happened in 1960, as well as the experience of May 1968. Misunderstanding is symptomatic of the book due to the fact that it attempted to deduct the cost of any apology then fashionable 'spontaneity'. Certainly, that Deleuze and Guattari championed the concept of desire, free from any obstructions. However, . Being outwardly sounder his time, . they made late and unprecedented concept: the desire never comes from within, it is impossible to think by analogy with the essence of the subject, . naturally endowed with the inner wealth and virtue, and seeks to express itself outwardly, the desire comes from the outside and is attributed to the subject only in a state of collision, . when he resides outside itself and therefore, . it is nothing, . as a way of learning,
. Desire does not have the original structure, nor the original object, it will never advance is not deterministic. Release him - so let everyone relive his encounters and meetings, both mental and affective. Psychoanalysis, which polemic Deleuze and Guattari, desire to limit the Oedipus triangle, any entity other than the father and mother, is taken only metaphorically.
Asked what it means to live and think today, Deleuze repeatedly attempted to critically evaluate the modern era. Modern, . his opinion, . is primarily a time of absolute deterritorizatsii: duality of social order, . called capitalism, . is, . that the latter relies on the very nature of desire, . without ceasing to wish to put obstacles,
. According to later work-time image (L'image-temps, . 1985), . modern era - an epoch of generalization stereotypes: our attitude to the world, . which previously provided indirectly through the transcendental form (Love, . People, etc.), . becomes problematic, . because these forms are themselves now seem to us the new cliche,
. This means that we have exhausted the reasons for faith in this world or in its inherent capacity. Finally, . In conversations (Pourparlers, . 1990) Modernity is characterized as a time control, . because in the era of capitalism, particularly the closed environment (a school, . Plant, . Army, . hospital etc.) tend to become open and mutable forms, . that gives the individual apparent freedom; servitude and souls took a different turn and requires new forms of struggle,
Thus, Deleuze (like Foucault, whom he admired) does not believe in the historical purpose, and in the historical gaps. Gesture complete philosophy has its paradoxical opposite endless task - the analysis of philosophical reasoning, deconstruction of concepts. Deleuze, in a sense reversed this formula: the philosophy is infinite precisely because its objectives and means of continuously updated. In my work on Foucault (Foucault, 1986), he captures the existence of a new trend - interest in the 'course-limitless' ( 'fini - illimit'), the evolving 'beyond' the infinite and finite. Main follows the line of demarcation between the internal conflict, . which pursues the philosophy to its very origins, and in which the immanent production of concepts (logical-problematic experience, . experienced every significant philosopher) has always opposed to transcendence (a natural inclination to adjust the experience of a priori forms),
. For this reason, part of the philosophical heritage is always alive, while the gestures of closure, however radical they may seem, are doomed to an internal contradiction.