Foucaults Folds: Deleuze and the Interstices of Friendship
developed with Parnet both in their 1977 Dialogues and in L 'Abea§daire How the concept of friendship emerges in Deleuze's reading along the interstices of Foucault's texts is the focus of this essay One might expect that in addressing this peculiar friendship 1 would
LAbecedaire de Gilles Deleuze, avec Claire Parnet
The final shot again shows Deleuze lecturing from his desk at the front of the seminar room, gesticulating as he speaks The final gesture shows him placing his hand over his chin in a freeze-frame, punctuating the point he has just made As for the setting in Deleuze’s apartment during the interview, the viewer sees Deleuze seated in
Immanence, transindividuality and the free multitude
Deleuze: Expressive immanence and an ethics of the encounter If Spinoza is the only philosopher he never forgot – as Deleuze humbly and humorously admits in the eight-hour video interview Abe´ce´daire with Claire Parnet – this is perhaps Voss 3
POLITECNICO DI TORINO Repository ISTITUZIONALE
The title of the book makes an explicit reference to L’abe´ce´daire de Gilles Deleuze, a tele- vision programme produced in 1988 – 1989 which consisted of 8 hours of interviews between the French philosopher and Claire Parnet The French word abe´ce´daire indicates a spelling book for children: like a dictionary, an abe´ce´daire is
Journal for Critical Animal Studies, Volume V, Issue 2, 2007
Journal for Critical Animal Studies, Volume V, Issue 2, 2007 animals, such that men began to control women’s reproductive capacity, to enforce repressive sexual norms, and to rape them as they forced breeding in their animals
Lo irresistible: entre el poder y la potencia
Deleuze (1981[2009])4 concluye: “no es un arreglo del hombre y de la bestias, no es una semejanza, es una identidad de fondo, es una zona de indiscernibilidad más profunda que cualquier identificación sentimental: el hombre que sufre es una bestia, la bestia que sufre es un hombre” (Ibíd , p 33) La confluencia emocional entre el hombre
Fifteen years of research on oral facial digital syndromes
Shubha R Phadke,33 Valérie Cormier-Daire, 3,34,35 Thibaut Eguether, 36 Gregory J Pazour,36 Vicente Herranz-Pérez, 37,38 Jaclyn S Goldstein,39 Laurent Pasquier,40 Philippe Loget,41 Sophie Saunier,42,43 André Mégarbané, 44 Olivier Rosnet,11,12,13,14 Michel R Leroux,45,46 John B Wallingford,47,48 Oliver E Blacque,49
Journal of Irish and Scottish Studies – Style Guide
Gilles Deleuze, Difference and Repetition, trans Paul Patton (1968; London, 1994) Multi-volume works James Seaton Reid, History of the Presbyterian Church in Ireland (3 vols, Belfast, 1853), III, 444 William Drennan to Martha McTier, 20 January 1778 in Jean Agnew (ed ), The Drennan-McTier Letters 1776-1793, vol 1 (Dublin, 1998)
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karsak, Deleuze ve Guattari’nin5 “köksap” olarak tanımladığı, başı ve sonu olmayan, her zaman aradan girişlere izin veren “aradalık” ilişki biçimi ile paralel bir yapı ierir Köksap, ç çokluk ortamındaki ilişkileri ifade eden bir düşünce imgesi olarak, biyoloji ve botanikte-
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Article
Immanence,
transindividuality and the free multitudeDaniela Voss
Fachbereich II: Kulturwissenschaften und A
sthetische Kommunikation, Institut fu¨r Philosophie, Stiftung Universita¨tHildesheim, Hildesheim, Germany
Abstract
Since the late 1960s there has been a resurgence of interest in Spinozism in France: Gilles Deleuze was among the first who gave life to a 'new Spinoza' with his seminal bookExpressionism in Philosophy: Spinoza(1968). While Deleuze was primarily interested in Spinoza's ontology and ethics, the contemporary French philosopher E tienne Balibar focuses on the political writings.Despite their common fascination for Spinoza's relational definition of the individual, both thinkers
have drawn very different consequences from the Spinozist inspiration regarding the relevance of his philosophy for a contemporary ethical and political thought. Deleuze draws from Spinoza an ethics of the encounter, an 'ethology' that is concerned with the composition of bodies on a plane of immanence. Balibar, on the contrary, deals with the modes of communication that we institute between one another and that are always effectuations on two levels at once: the real and the imaginary. Whereas Deleuze emphasizes the conception of a univocal plane of immanence, Balibarinsists on a double expression of the real and the imaginary in any transindividual practice. The aim
of this paper is to compare and finally assess their respective contributions to a conception of collective political action: the question of constitution of the 'free multitude'.