By Jon Roffe
Badiou's Deleuze offers the 1st thorough research of 1 of the main major encounters in modern concept: Alain Badiou's interpretation and rejection of the philosophy of Gilles Deleuze. Badiou's analyzing of Deleuze is basically specified by his provocative ebook, Deleuze: The Clamor of Being. Badiou's Deleuze offers a close exam of Badiou's studying and argues that, whereas it fails to do justice to the Deleuzean venture, it invitations us to re-examine and reconsider Deleuze's strength to deal with the last word matters of philosophy. Badiou's Deleuze analyses the differing metaphysics of 2 of the main influential contemporary continental philosophers, whose divergent perspectives have contributed to shaping a lot modern concept.
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Extra resources for Badiou's Deleuze
Inferential relations are ones that use common notions to move from one idea to the next, without the imagination playing any role. In Spinoza’s view, such a conversion is also a conversion of the body: ‘Even as thoughts and the ideas of things are arranged and associated in the mind, so are the modifications of body … arranged and associated in the body …’ (Vp1) The body, then, can be structured in a more or less ‘rational’ way, and this will determine the degree to which it is active and capable of survival.
46 Rationality as the Therapy of Self-Liberation process, the mind becomes active and ceases to suffer; and indeed, it is precisely this that constitutes the therapy of rationality. For Spinoza, there is nothing transcendent and perfect beyond the endlessly complicated natural causal links. What transcends us, and what (to use Schleiermacher’s formulation for religious feeling) we are per se dependent on, is nature in its endless complexity, and it is for this reason that Spinoza refers to it as God.
Zur Wahrnehmung des Körpers in Spinozas Doppelaspekttheorie der Affekte,’ in Affekte und Ethik. Spinozas Lehre im Kontext, ed. A. Engstler and R. Schnepf (Hildesheim: Georg Olms Verlag, 2002), pp. 129–148; p. 136. 43 Michael Hampe parallelism and critique of the Cartesian concept of the mind as an independent substance capable of acting on the body have caused him to be seen as a precursor of materialistic naturalism. 10 Yet this interpretation is based on a misunderstanding. It blurs the distinction between technique and practice, associates Spinoza too closely with the scientistic hopes of Descartes, and underestimates the concept of a philosophical programme of selfdeliverance.