Archivi tag: Deleuze

I primi numeri online della rivista “Chimères” fondata da Deleuze e Guattari


Chimères. “Revue des schizoanalyses è la rivista fondata nel 1987 da Félix Guattari e Gilles Deleuze.

Guattari così presentava la rivista:

“Cette revue accueillera les travaux des individus et des groupes se réclamant de près ou de loin de la “schizoanalyse”, science des chimères : les travaux de tous ceux qui entendent renouer avec l’inventivité première de la psychanalyse, en levant le carcan de pseudo-scientificité qui s’est abattu sur elle comme sur l’ensemble des pratiques et des recherches en philosophie et en sciences humaines. À la manière des arts et des sciences en train de se faire. Work in progress. Les textes émanent ici de psychanalystes, de philosophes, d’ethnologues, de scientifiques ou d’artistes. Pas pour une inter-disciplinarité de galerie ! Retour au singulier. À chacun sa folie ! Les grands phylums théoriques finiront bien par y retrouver les leurs. De toutes façons, par les temps qui courent, nous n’avions plus le choix : il fallait repartir de là.”

Nel sito della rivista che continua a uscire regolarmente sono scaricabili i primi numeri usciti fra il 1987 e il 1990.



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eBook di filosofia: G. Deleuze F. Guattari, What Is Philosophy?


Gilles Deleuze Felix Guattari,  What Is Philosophy?

“After a long period in which each pursued his own interests, Deleuze and Guattari published a last collaboration in 1991, What Is Philosophy? In answering their title question, Deleuze and Guattari seek to place philosophy in relation to science and art, all three being modes of thought, with no subordination among them. Thought, in all its modes, struggles with chaos against opinion. Philosophy is the creation or construction of concepts; a concept is an intensive multiplicity, inscribed on a plane of immanence, and peopled by “conceptual personae” which operate the conceptual machinery. A conceptual persona is not a subject, for thinking is not subjective, but takes place in the relationship of territory and earth. Science creates functions on a plane of reference. Art creates “a bloc of sensation, that is to say, a compound of percepts and affects” (WP, 164).

We will deal with Deleuze and the arts in some detail below. In discussing What is Philosophy?, let us concentrate on the treatment of the relation of philosophy and science. We should remember at the outset that the nomad or minor science evoked in A Thousand Plateaus is not the Royal or major science that makes up the entirety of what Deleuze and Guattari call ‘science’ in What is Philosophy?. The motives for this conflation are unclear; in the eyes of some, this change considerably weakens the value of the latter work. Be that as it may, in What is Philosophy? Deleuze and Guattari vigorously deny that philosophy is needed to help science think about its own presuppositions (“no one needs philosophy to reflect on anything” [WP 6]). Instead, they emphasize the complementary nature of the two. First, they point out a number of similarities between philosophy and science: both are approaches to “chaos” that attempt to bring order to it, both are creative modes of thought, and both are complementary to each other, as well as to a third mode of creative thought, art. Beyond these similarities, Deleuze and Guattari distinguish between philosophy as the creation of concepts on a plane of immanence and science as the creation of functions on a plane of reference. Both relate to the virtual, the differential field of potential transformations of material systems, but in different ways. Philosophy gives consistency to the virtual, mapping the forces composing a system as pure potentials, what the system is capable of. Meanwhile, science gives it reference, determining the conditions by which systems behave the way they actually do. Philosophy is the “counter-effectuation of the event,” abstracting an event or change of pattern from bodies and states of affairs and thereby laying out the transformative potentials inherent in things, the roads not taken that coexist as compossibles or as inclusive disjunctions (differentiation, in the terms of Difference and Repetition), while science tracks the actualization of the virtual, explaining why this one road was chosen in a divergent series or exclusive disjunction (differenciation, according to Difference and Repetition). Functions predict the behavior of constituted systems, laying out their patterns and predicting change based on causal chains, while concepts “speak the event” (WP 21), mapping out the multiplicity structuring the possible patterns of behavior of a system—and the points at which the system can change its habits and develop new ones. For Deleuze and Guattari in What is Philosophy?, then, science deals with properties of constituted things, while philosophy deals with the constitution of events. Roughly speaking, philosophy explores the plane of immanence composed of constellations of constitutive forces that can be abstracted from bodies and states of affairs. It thus maps the range of connections a thing is capable of, its “becomings” or “affects.” Science, on the other hand, explores the concretization of these forces into bodies and states of affairs, tracking the behavior of things in relation to already constituted things in a certain delimited region of space and time (the “plane of reference”). How do concepts relate to functions? Just as there is a “concept of concept” there are also “concepts of functions,” but these are purely philosophical creations “without the least scientific value” (WP 117). Thus concrete concepts like that of “deterritorialization” are philosophical concepts, not scientific functions, even though they might resonate with, or echo, scientific functions. Nor are they metaphors, as Deleuze and Guattari repeatedly insist:

Of course, we realize the dangers of citing scientific propositions outside their own sphere. It is the danger of arbitrary metaphor or of forced application. But perhaps these dangers are averted if we restrict ourselves to taking from scientific operators a particular conceptualizable character which itself refers to non?scientific areas, and converges with science without applying it or making it a metaphor (Deleuze 1989: 129).

Deleuze and Guattari’s refusal to recognize that their work contains metaphors is due to their struggle against the “imperialism” of the signifying regime, a major theme in both Anti-Oedipus and A Thousand Plateaus: not every relation between different intellectual fields can be grasped by the most common notions of “metaphor,” reliant as they are on the notion of a transfer of sense from primary to secondary signification.” (tratto dalla Stanford Encyclopedia of Philosophy)


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eBook di filosofia: J. An, Sur la transformation spinoziste de l’idée de transcendantal dans la première philosophie de G. Deleuze


Jing An, Sur la transformation spinoziste de l’idée de transcendantal dans la première philosophie de G. Deleuze

Tesi di dottorato (Université Toulouse le Mirail – Toulouse II, 2013)

“L’idée de transcendantal, selon son inventeur E. Kant, doit être conçue comme la condition pure et préalable de toute expérience possible. Mais, pour G. Deleuze, une telle idée de transcendantal implique deux défauts fondamentaux : d’une part, elle n’est pas susceptible de rendre compte de la singularité de l’expérience réelle et sensible ; d’autre part, elle présuppose illégitimement qu’il existe un rapport de ressemblance entre le transcendantal qui est la condition et l’empirique qui est le conditionné. Ayant l’ambition de renouveler l’idée de transcendantal en dépassant ces deux limites foncières du transcendantalisme kantien, Deleuze élabore son propre empirisme transcendantal qui détermine le principe générateur du sensible singulier comme la différence d’intensité et définit la condition transcendantale non-semblable comme la différence de virtualité. La différence d’intensité et la différence de virtualité sont respectivement les objets des deux parties de l’empirisme transcendantal qui sont l’esthétique impliquante et la dialectique problématique. De plus, la différence d’intensité et la différence de virtualité, toutes les deux sont les multiplicités qui s’opposent à la simplicité de l’essence de la métaphysique traditionnelle. Et la théorie deleuzienne de la multiplicité complètement différenciée et absolument infinie trouve son origine de la philosophie de Spinoza qui se déploie à travers trois moments qui sont la substance en tant que Multiplicité suprême, l’attribut en tant que multiplicité intensive, et le mode existant en tant que multiplicité extensive.”

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eBook di filosofia: G. Deleuze, Bergsonism


Gilles Deleuze, Bergsonism

” In this companion book to Bergson’s Matter and Memory, Deleuze demonstrates both the development and the range of three fundamental Bergsonian concepts: duration, memory, and the élan vital. Bergsonism is also important to an understanding of Deleuze’s own work, influenced as it is by Bergson.”

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eBook di filosofia: G. Deleuze, Foucault


Gilles Deleuze, Foucault

“Foucault è un’opera filosofica di Gilles Deleuze, pubblicata dalle Éditions de Minuit nel 1986, dedicata al celebre pensatore francese Michel Foucault, morto pochi anni prima. In italiano è uscita l’anno successivo presso Feltrinelli, tradotta da Pier Aldo Rovatti e Federica Sossi.

Il contenuto del libro è in realtà frutto della raccolta di sei studi, relativamente autonomi, di cui due precedentemente apparsi nella rivista “Critique”, e tuttavia modificati e ampliati per questa pubblicazione.

La prima parte del volume, intitolata Dall’archivio al diagramma, riguarda specificamente due testi fondamentali di Foucault, ovvero L’archeologia del sapere e Sorvegliare e punire; in essa Deleuze descrive F. come nuovo archivista e nuovo cartografo. Nuovo archivista perché, nell’archeologia del sapere, F. “si oppone alle due principali tecniche impiegate finora dagli archivisti: la formalizzazione e l’interpretazione” (p. 29). Il progetto del filosofo francese è invece diverso e opposto, ovvero sottrarre l’enunciato a ogni formalizzazione, a ogni tentativo di forzarne la visibilità e l’intelligibilità, ma anche liberarlo dalla necessità dell’interpretazione. Il merito di F. come archivista è dunque quello di aver individuato una nuovo territorio, l’archeologia del sapere, appunto, che è anche un nuovo metodo, che consente di estrarre enunciati da qualsiasi forma, scientifica o poetica, determinandoli a pari titolo come forme di sapere.

Nel secondo saggio, la figura di F. È invece descritta come quella di un cartografo: egli infatti, in Sorvegliare e punire, ha descritto, attraverso il funzionamento della prigione moderna, e in particolare del Panopticon come modello assoluto di prigione, il diagramma, ovvero una forma di “cartografia coestinsiva a tutto il campo sociale” (p. 53), distaccata da ogni uso specifico e sottratta a ogni possibile ostacolo. Il diagramma, inteso in questo senso, espone i rapporti di forza che costituiscono l’effettività del potere, in ogni ambito sociale: la finalità del diagramma è permettere quindi che la visibilità del potere sia assicurata in ogni momento e in ogni luogo, e continuamente riprodotta.

La seconda parte del volume di Deleuze è invece dedicata a 4 studi relativi alla topologia, intesa come modalità per “pensare altrimenti”. Il primo studio correla fra loro l’enunciabile e il visibile, ovvero il corpus di enunciati che l’archeologia del sapere ci consente di rintracciare, e le forme di visibilità – i diagrammi – con cui si è manifestato il potere nei suoi rapporti di forza, all’interno della storia. Questo tentativo svolto da Foucault ci permette di individuare e descrivere le varie formazioni storiche stratigraficamente, individuandone le zone di visibilità e i campi di leggibilità; tutto ciò che è stato detto o scritto costituisce un “monumento”, piuttosto che un “documento” (ibidem, p. 77), ovvero non è stato detto o scritto affinché fosse letto, ma è il nostro modo di portarlo allo scoperto, la condizione entro cui esso diventa leggibile o visibile” (tratto da wikipedia)


*Il link è tratto dalla Biblioteca digitale Internet Archive. Il copyright delle opere linkate appartiene ai rispettivi autori. Citandola in questa pagina ci si avvale del principio del fair dealing in quanto la diffusione che ne viene fatta è a fini di critica, recensione, informazione e insegnamento e non ha scopi economici. Gli autori possono comunque e in qualunque momento richiederne la rimozione.

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eBook di filosofia: G. Deleuze, What is grounding?


Gilles Deleuze, What is grounding?

“What is Grounding? is Gilles Deleuze’s first seminar, and is distinguished in that, rather than “taking an author from behind and giving him a child that would be his offspring, yet monstrous”, the work focuses instead on the question of grounding, defined both as “the sufficient reason for concrete entities”, and “the point of departure for philosophy”, in translator Arjen Kleinherenbrink’s terms. Rather than foregrounding method, in which human subjective experience remains primary, here Deleuze affirms the centrality of system, of things and the relations between things.

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Between Deleuze and Foucault: il sito con le trascrizioni e le registrazioni dei corsi di Deleuze su Foucault


Between Deleuze and Foucault è il sito del progetto di collaborazione tra la Purdue University e l’Université de Paris VIII–Vincennes à St. Denis che ha la finalità di trascrivere e rendere disponibili sul web i testi dei corsi che tenne Gilles Deleuze sul pensiero e l’opera di Michel Foucault presso l’Università di Parigi nel 1985 e nel 1986.

“Deleuze and Foucault were two of the towering figures of French intellectual life in the latter part of the twentieth-century. Foucault (1926-1984) held a chair in the History of Systems of Thought at the prestigious Collège de France, and remains one of the most-cited authors in the humanistic disciplines. Deleuze (1925-1995), who taught at the University of Paris until his retirement in 1987, authored more than twenty-five books, and was one of the most important and influential European philosophers of the post-war period. While both Foucault and Deleuze were prolific authors, it is now widely recognized that some of the most significant work of both philosophers was presented in their weekly seminar lectures, which functioned more or less as experimental laboratories in which they tried out new ideas and concepts that often find no parallel in their published texts. “

Questo è l’elenco completo dei corsi trascritti e registrati:

Les Formations Historiques French Recording
Course 1 – October 22, 1985 – Part 1 Audio File 1/1
Course 1 – October 22, 1985 – Part 2 Audio File 1/2
Course 1 – October 22, 1985 – Part 3 Audio File 1/3
Course 2 – October 29th, 1985 – Part 1 Audio File 2/1
Course 2 – October 29th, 1985 – Part 3 Audio File 2/2
Course 2 – October 29th, 1985 – Part 4 Audio File 2/3
Course 3 – November 5th, 1985 – Part 1 Audio File 3/1
Course 3 – November 5th, 1985 – Part 2 Audio File 3/2
Course 3 – November 5th, 1985 – Part 3 Audio File 3/3
Course 3 – November 5th, 1985 – Part 4 Audio File 3/4
Course 4 – November 12th, 1985 – Part 1  Audio File 4/1
Course 4 – November 12th, 1985 – Part 2 Audio File 4/2
Course 4 – November 12th, 1985 – Part 3 Audio File 4/3
Course 4 – November 12th, 1985 – Part 4 Audio File 4/4
Course 5 – November 19th, 1985 – Part 1 Audio File 5/1
Course 5 – November 19th, 1985 – Part 2 Audio File 5/2
Course 5 – November 19th, 1985 – Part 3 Audio File 5/3
Course 5 – November 19th, 1985 – Part 4 Audio File 5/4
Course 5 – November 19th, 1985 – Part 5 Audio File 5/5
Course 6 – November 26th, 1985 – Part 1 Audio File 6/1
Course 6 – November 26th, 1985 – Part 2 Audio File 6/2
Course 6 – November 26th, 1985 – Part 3 Audio File 6/3
Course 6 – November 26th, 1985 – Part 4 Audio File 6/4
Course 7 – December 10, 1985 – Part 1 Audio File 7/1
Course 7 – December 10, 1985 – Part 2 Audio File 7/2
Course 7 – December 10, 1985 – Part 3 Audio File 7/3
Course 7 – December 10, 1985 – Part 4 Audio File 7/4
Course 7 – December 10, 1985 – Part 5 Audio File 7/5


Le Pouvoir French Recording
Course 1 – January 7, 1986 – Part 1 forthcoming
Course 1 – January 7, 1986 – Part 2 forthcoming
Course 1 – January 7, 1986 – Part 3 forthcoming
Course 1 – January 7, 1986 – Part 4 forthcoming
Course 1 – January 7, 1986 – Part 5 forthcoming
Course 2 – January 7, 1986 – Part 1 forthcoming
Course 2 – January 7, 1986 – Part 2 forthcoming
Course 2 – January 7, 1986 – Part 3 forthcoming
Course 2 – January 7, 1986 – Part 4 forthcoming
Course 2 – January 7, 1986 – Part 5 forthcoming


Lectures in French:
Foucault transcripts:

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Tutti i video dell’Abecedario di Gilles Deleuze


Sono disponibili tutti i video dell’Abecedario di Gilles Deleuze. Si tratta di un’intervista di otto ore realizzata da Claire Parnet, alunna del filosofo, con la regia di Pierre André Boutang per la televisione francese nel 1988.

L’intervista è il risultato di una conversazione avvenuta nel corso degli anni e ultimata poco prima della morte del filosofo. L’abecedario è articolato in concetti che inizia dalla «a» di animale e finisce con la «z» di zigzag, passando per i concetti chiave del lavoro filosofico di Deleuze.

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Bibliografie di e su Deleuze nel sito dei Fonds documentaire Gilles Deleuze


I Fonds documentaire Gilles Deleuze sono stati costituiti nel 2002 presso la Bibliothèque du Sauchoir con il compito di riunire tutte le opere e gli articoli scritti da Gilles Deleuze (unico autore o in collaborazione).  I Fondi inoltre si propongono di offrire una rassegna completa su quanto viene scritto sul pensatore francese non solo nel campo della filosofia, ma anche nelle altre discipline, da autori francesi e non.

Nel sito dei Fondi trovate queste interessanti bibliografie:

Ouvrages de Gilles Deleuze & de Gilles Deleuze avec d’autres. (A 0).

Articles de Gilles Deleuze (A 1).

Monographie format standard (A 2).

Articles sur la philosophie deleuzienne (A3).

Ouvrages & articles traitant partiellement de la philosophie deleuzienne (A 4).

Outils pour la compréhension de la philosophie deleuzienne (A 5).

Revised Bibliography of the Works of Gilles Deleuze. Compiled by T.S. Murphy.


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Deleuze Studies: una rivista dedicata a Deleuze

Deleuze Studies è un periodico trimestrale edito dall’Università di Ediburgo sull’opera e il pensiero di Gilles Deleuze. La rivista pubblica anche traduzioni dell’opera di Deleuze e dei lavori di autori rilevanti per il filosofo (per esempio Guattari e Simondon).

“A bold interdisciplinary journal, Deleuze Studies aims to challenge orthodoxies, encourage debate, invite controversy, seek new applications, propose new interpretations, and above all make new connections between scholars and ideas in the field. It does this by publishing a wide variety of scholarly work on Gilles Deleuze, including articles that focus directly on his work, but also critical reviews of the field, as well as new translations and annotated bibliographies. It is interested in publishing work on Deleuze regardless of the disciplinary field”.

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