23 May 2008 Let us now turn to Spinoza, for whom Deleuze's admiration was seemingly limitless; for Deleuze, Spinoza was the “prince” or even the “Christ”

Analysing Spinoza's 'conceptual apparatus', Deleuze focuses on his turn to social philosophy based on the theories of natural law and social contract. Instead of

Any reader of Deleuze can find the first. Lord wants to help us find the second. And the third? Note that it is going to have to be a Deleuze who reads a transition in the history of philosophy. It thus presupposes a Deleuzian approach to the history of philosophy.

Deleuze spinoza and us

Zerilli. The illusion of consciousness, for Spinoza a result of inadequate knowledge and sad affects, allows us to posit a transcendental Lessing, Goethe, Nietzsche, Bergson, Bertrand. Russell, Leo Strauss, Louis Althusser, Stuart Hampshire, Gilles Deleuze,. Harry Frankfurt, Etienne Balibar, and Spinoza's theoretical philosophy is one of the most radical attempts to As Robert Hurley says in his introduction, "Deleuze opens us to the idea that the Analysing Spinoza's 'conceptual apparatus', Deleuze focuses on his turn to social philosophy based on the theories of natural law and social contract.

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Questa è però la questione che da sempre impegna il filosofo: in Differenza e While the metaphysical troika of Spinoza, Nietzsche and Bergson¹ which oversaw Deleuze’s tumultuous ‘philosophical apprenticeship’² presents us with the potent, if controversial, image of a sort of philosophical counter-tradition – in which a Bergsonised Spinoza accompanies a Spinozistic Nietzsche and a Nietzschean Bergson – estimating Deleuze’s relationship to the galaxy of Analysing Spinoza’s ‘conceptual apparatus’, Deleuze focuses on his turn to social philosophy based on the theories of natural law and social contract. Instead of an ontology, Spinoza formulated his own Ethics , defined God as a universal immanent substance and people and things as its modes and attributes. Expressionism, Deleuze's philosophical commentary on Spinoza, is a critically important work because its conclusions provide the foundations for Deleuze's later metaphysical speculations on the nature of power, the body, difference and singularities. Deleuze and Spinoza is the first book to examine Deleuze's philosophical assessment of Spinoza and Deleuze: I can answer only on the following point: what does Spinoza tell us about this?

Clips of Gilles Deleuze discussing Spinoza from a 1980 seminar. He specifically discusses Spinoza's view on Substance, the Univocity of Being, Modes, Attribu

This question that has no answer has been with us so long—since Jesus— samma serie, Deleuze Monument och Spinoza Monument. Rationalitet förnuftsbaserad etik och balans/jämvikt (Spinoza) här på ett något annat sätt än som är brukligt ( jmfr Deleuze, Tainter etc). Zerzan, John Maskinernas Skymning Anarchos 2009 alt Running on Emptiness Feral House, US 2002. av R Sörensdotter · 2012 · Citerat av 11 — constitutes us as subjects. How we perform our sexuality sofen Spinoza, att kroppen är en process i 40 Gatens 1996:57; se även Grosz 1994, deleuze 1992. er-no-manifesto/ Baruch Spinoza, We don't know what - George Didi Huberman men Your Eyes (+- ittp://sduk.us/farocki/Didi-Huberman-OpenEyes.pu.

This is a draft paper based on research done whilst a Visiting Senior Research Fellow in the HRC at Rice University in 2013-14 and a participant in the seminar on old and new materialisms. In the paper I engage critically with the new materialism and The Deleuze Seminars is a collection of audio recordings, transcriptions, and English translations of, and supplemental materials from, the lectures French philosopher Gilles Deleuze gave during his career at the University of Paris 8. “Spinoza: The Velocities of Thought” was a 14-lecture seminar given from December 1980 to March 1981. 1.1 Definitions 1.1 Spinoza and the joy of learning 1.2 Feeling joy 1.2 Propositions 1.3 Everything is Connected 1.3 Thinking joy 1.4 Making Connections is the Heart of Learning 1.4 Strength of Character 1.5 Conceptions of the whole 1.5 Geometric Method 1.6 Learning and freedom 1.7 Learning is never contingent 1.8 Learning is dynamic & produces us 1.9 Appendix 2.1 Axioms 2.2 Definitions 2.3 We The metaphysical resources for Jun's notion of Deleuzean normativity come from Deleuze's reading of Spinoza. If representation looks to the properties of existing, actual, static substances, Deleuze's Spinoza enables us to think substance as a virtual differential field from which individuation issues. Spinoza's/ Deleuze's philosophy is against everything that is life-negative, instead, it is life-affirmative and celebrates joy as a powerful and adequate response to the life that we are given.
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both Deleuze and Spinoza (and Deleuze on Spinoza) that appear to pass us by.

used in the sciences, and in the us the term PAR (Performance as Research) tends to Jag vänder mig åter till Deleuze och Guattari, som verkar vara allergiska mot olika Damasio, A ., 2003 . Looking for Spinoza, Joy, Sorrow and the Fee-. av S MALMÖ · Citerat av 6 — av Brian Massumi, Emmanuel Levinas, Deleuze och Derrida.
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Spinoza e il problema dell'espressione (in originale Spinoza et le problème de l'expression) è un libro scritto dal filosofo francese Gilles Deleuze, pubblicato dalle Éditions de Minuit nel 1968. Il libro costituisce la sua seconda tesi di dottorato da lui discussa con Ferdinand Alquié per accedere all'insegnamento universitario.

Undertitel: käytännöllinen filosofia. Av: Deleuze, Gilles. Språk: Finska. Publiceringsår: 2012 Follow us on.

The metaphysical resources for Jun's notion of Deleuzean normativity come from Deleuze's reading of Spinoza. If representation looks to the properties of existing, actual, static substances, Deleuze's Spinoza enables us to think substance as a virtual differential field from which individuation issues.

If representation looks to the properties of existing, actual, static substances, Deleuze's Spinoza enables us to think substance as a virtual differential field from which individuation issues. «Spinoza: The Velocities of Thought» («Spinoza: Des vitesses de la pensée») was a 14-lecture seminar given by Deleuze at the University of Paris 8 from December 1980 to March 1981. Deleuze had previously published two books on Spinoza, including Expressionism in Philosophy: Spinoza ( Spinoza et le problème de l'expression , 1968), and Spinoza’s Ethics, for Deleuze, constitutes a rejection of the transcendent Good/Evil distinction in favour of a merely functional opposition between good and bad.

As Robert Attention has been drawn to Spinoza by deep ecologists such as Arne Naess, the Norwegian philosopher and this reading of Spinoza by Gilles Deleuze lends itself to a radical ecological ethic.