Deleuze and The Fold: A Critical Reader by Sjoerd van Tuinen, N. McDonnell PDF

By Sjoerd van Tuinen, N. McDonnell

ISBN-10: 0230248365

ISBN-13: 9780230248366

ISBN-10: 1349362727

ISBN-13: 9781349362721

That includes contributions via best lecturers this assortment is a significant other to at least one of the main problematic of Deleuze's philosophical texts, articulating Leibnizian notion in the context of Baroque expressionism, characterised by way of its interdisciplinary method of philosophy. This reader bargains an incisive serious assessment of its key topics

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Extra resources for Deleuze and The Fold: A Critical Reader

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Perspectivism is not a principle leading away from order towards a subjective experience of fragmentation. Quite on the contrary, it is an objective principle which describes the subject as embedded in a pre-established order of divine harmony. 15 According to this theory, ‘each soul knows the infinite – knows all – but confusedly […]. Confused perceptions are the result of impressions that the whole universe makes upon us’ (AG 211). Because of the universal connectedness of all things, the effects of all things must have their expressions in the mind, albeit not always with the same clarity: Since everything is connected because of the plenitude of the world, and since each body acts on every other body, more or less, in proportion to its distance, and is itself affected by the other through reaction, it follows that each monad is a living mirror […], which represents the universe from its own point of view.

It is not divided, but transfigured like wax or like a tunic is folded in various ways’ (A VI, iv, 1686–7). It is important to note that what is folded is not extension or passive matter in the Cartesian sense. What is folded is the fundamental component of Leibnizian physics, namely force: ‘matter is a force which 28 Four Things Deleuze Learned from Leibniz refolds itself incessantly’ (CGD 16 December 1986). As is well known, in his ‘reformed physics’ or ‘dynamics’, Leibniz argues that the essence of physical objects is not, as it is for Descartes, quantity, motion and shape, but action and force.

TF 68; Frémont 2003, p. 73). Certainly, this sort of theologically grounded optimism has no place in Deleuze’s philosophy. In his view, all kinds of monsters and injustices roam in the back of our heads. There is no longer any delight to be derived from our uneasiness: order is never reinstated or rediscovered; it is always produced and becoming. The determination of our actions and inclinations are left in the hands of impersonal forces and unregulated Mogens Lærke 37 desires working in the depths of a chaotic fuscum subnigrum.

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Deleuze and The Fold: A Critical Reader by Sjoerd van Tuinen, N. McDonnell

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