Gilles Deleuze And The Ruin Of Representation

Item includes discussion of Mary Kelly's work.

The Universal (In the realm of the sensible): Beyond Continental Philosophy proposes a radical, new philosophical system that moves from ontology to ethics. Dorothea Olkowski develops the concept of an ontological unconscious, a connection arising from our sensible relation to the world that conditions encounters with the environment and with others. This fundamental ontology rethinks the space-time relations opened by Irigaray's notion of the 'interval,' Bergson's 'recollection,' Merleau-Ponty's idea of the 'flesh' and Deleuze's 'plane of immanence'. Writing in an original style, inspired by literature and the arts, Olkowski locates a 'realm of the senses', a field of vulnerability, felt as pleasures and pains. This presents an aesthetic sense of something universal to all human kind, as well as to the organic and inorganic world. In addition to this proposal for a wider ontology, the relation between traditional ontologies and politics is examined as a means of opening politics beyond a no exit or limit cycle. Instead a multiplicity of self-organized, emergent perspectives emerges, eliminating the need for the connections, conjunctions, and disjunctions of the Kantian paradigm at work in contemporary continental philosophy.This is a timely, controversial and important book that will contribute enormously to the study of Deleuze and Continental Philosophy.

Deleuze and the Genesis of Representation is a systematic study of three of Deleuze's central works: Difference and Repetition, The Logic of Sense and, with Guattari, Anti-Oedipus. Hughes shows how each of these three works develops the Husserlian problem of genetic constitution. After an innovative reading of Husserl's late work, Hughes turns to a detailed study of the conceptual structures of Deleuze's three books. He demonstrates that each book is surprisingly similar in its structure and that all three function as nearly identical accounts of the genesis of representation. In a highly original and crucial contribution to Deleuze Studies, this book offers a provocative perspective on many of the questions Deleuze's work has raised: What is the status of representation? Of subjectivity? What is a body without organs? How is the virtual produced, and what exactly is its function within Deleuze's thought as a whole? By contextualizing Deleuze's thought within the radicalization of phenomenology, Hughes is able to suggest solutions to these questions that will be as compelling as they are controversial.

Deleuze, Bergson, Merleau-Ponty: The Logic and Pragmatics of Creation, Affective Life, and Perception offers the only full-length examination of the relationships between Deleuze, Bergson and Merleau-Ponty. Henri Bergson (1859–1941), Maurice Merleau-Ponty (1908-1961), and Gilles Deleuze (1925–1995) succeeded one another as leading voices in French philosophy over a span of 136 years. Their relationship to one another's work involved far more than their overlapping lifetimes. Bergson became both the source of philosophical insight and a focus of criticism for Merleau-Ponty and Deleuze. Deleuze criticized Merleau-Ponty's phenomenology as well as his interest in cognitive and natural science. Author Dorothea Olkowski points out that each of these philosophers situated their thought in relation to their understandings of crucial developments and theories taken up in the history and philosophy of science, and this has been difficult for Continental philosophy to grasp. She articulates the differences between these philosophers with respect to their disparate approaches to the physical sciences and with how their views of science function in relation to their larger philosophical projects. In Deleuze, Bergson, Merleau-Ponty, Olkowski examines the critical areas of the structure of time and memory, the structure of consciousness, and the question of humans' relation to nature. She reveals that these philosophers are working from inside one another's ideas and are making strong claims about time, consciousness, reality, and their effects on humanity that converge and diverge. The result is a clearer picture of the intertwined workings of Continental philosophy and its fundamental engagement with the sciences.

The Non-Philosophy of Gilles Deleuze takes up Deleuze's most powerful argument on the task of contemporary philosophy in the West. Deleuze argues that it is only through a creative engagement with the forms of non-philosophy--notably modern art, literature and cinema--that philosophy can hope to attain the conceptual resources to restore the broken links of perception, language and emotion. In short, this is the only future for philosophy if it is to repair its fragile relationship to immanence to the world as it is.A sequence of dazzling essays analyze Deleuze's investigations into the modern arts. Particular attention is paid to Deleuze's exploration of Liebniz in relation to modern painting and of Borges to an understanding of the relationship between philosophy, literature and language. By illustrating Deleuze's own approach to the arts, and to modern literature in particular, the book demonstrates the critical significance of Deleuze's call for a future philosophy defined as an "art of inventing concepts."

This collection, first published in 1994, contains thirteen critical essays by established scholars from the fields of philosophy, literary criticism, feminist theory, politics, and sociology, and a new essay by Deleuze himself. That the contributors are from a variety of fields indicates the extent to which Deleuze’s work can and will impact theory far beyond the discipline of philosophy.

An important collection of essays examining the intersections between Deleuzian philosophy and the arts.

Philosophy's traditional 'man of reason'—independent, neutral, unemotional—is an illusion. That's because the 'man of reason' ignores one very important thing—the woman. As feminist philosophy grew in the 1980s and '90s, it became clear that the attributes philosophical tradition wrote off as 'womanly' are in fact part of human nature. No longer can philosophy maintain the dichotomy between the rational man and the emotional woman, but must now examine a more complex human being, able to reason and feel. Yet feminist philosophy also makes it clear that men and women theorize the world in different ways, from different perspectives. Representing Reasons: Feminist Theory and Formal Logic collects new and old essays that shed light on the underexplored intersection of logic and feminism. The papers in this collection cross over many of the traditional divides between continental and analytic philosophy, between philosophical reflection and empirical investigation, and between empirical investigations with an individual or societal grain of analysis. This is possible because Representing Reasons frames the relationship between logic and feminism in terms of issues rather than historical figures or methodologies. As such, the articles serve as a model for crossing these divides, just as they break down the traditional divide between logic and feminism.