Gilles Deleuze and the Fabulation of Philosophy, Volume 1: Powers of the False

Gilles Deleuze and the Fabulation of Philosophy : Powers of the False, Volume 1
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Gilles Deleuze and the Fabulation of Philosophy: Powers of the False, Volume 1 [ Gregory Flaxman] on *FREE* shipping on qualifying offers. Gilles Deleuze and the Fabulation of Philosophy: Powers of the False, Volume 1)] [Author: Gregory Flaxman] published on (December, ) on

Minneapolis: University of Minnesota Press. Google Scholar. Bordwell, David Narration in the Fiction Film.

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Madison: University of Wisconsin Press. Deleuze, Gilles Cinema 2: The Time-Image. Hugh Tomlinson and Robert Galeta. A Thousand Plateaus: Capitalism and Schizophrenia. Brian Massumi. Dixon, Wheeler Winston The Films of Jean-Luc Godard. Flaxman, Gregory Jacques Lacan Jacques-Alain Miller. Paris: Seuil. Lacan, Jacques It is this latter tendency that has given us an intellectual tradition called the Counter-Enlightenment. This current is comprised of an array of concepts — among them aristocracy, warrior-caste, tradition, particularity, reverence, and honor — and thinkers — such as Friedrich Nietzsche, Martin Heidegger, Joseph de Maistre, Johann Herder, Georges Sorel, and Julius Evola.

Like their May contemporary Michel Foucault, Deleuze and Guattari wage war against reason, freedom, democracy, and humanism, explaining the tyranny and reactive forces triumphant in each of them. It is a conundrum not lost on the liberal Leftists of the Academy: if it were the case that only the Right opposed modernity on behalf of cultural, political, and social aristocracy, no one would have noticed the continued power of the Counter-Enlightenment; nor perhaps when former colonial subjects like Amilcar Cabral and Frantz Fanon had the impudence to discount the value of Enlightenment ideals, for what could Nietzsche have possibly meant to them?

In appropriating the illiberalism of these philosophers, the liberal Academy diffused the revolutionary potential of their thought. Richard Wolin merely alludes to this possibility, mostly because, as a textbook liberal Leftist, he understands the New Right as a collection of vulgar anti-Semitic, anti-immigration, racists without anything to offer political philosophy beyond low-brow hysteria and fear-mongering: in short, the typical reactionary capitalist swine that Trotsky railed against.

In many ways, both conceptual and political, the contemporary New Right is the promise of the reconciliation between the illiberal Left and Right.

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In short, both groups scorn modernity and the Enlightenment, and both groups have their origins in Nietzsche. Where the two diverge, though, is in problematizing the liberal state and in rehabilitating a pre-modern form of life. Whereas postmodernism often aims each of its attacks at the state, the New Right has little to say about it beyond the utopia of the ethno-organic-state. These two counter-forces, however, need not be mutually exclusive.

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Deleuze and Guattari were both born in Paris to petite-bourgeois fascist fathers. He was too young to participate in the war, but his militarily trained older brother was killed while working for the Resistance. It was in Normandy that Deleuze began studying philosophy.

Already considered a prodigy, Deleuze moved back to Paris after the war to continue his studies, while Guattari five years younger than Deleuze joined a network of student hostiles and became a violent Trotskyite anarchist. This led him to get involved with radical psychotherapy and the La Borde psychiatric clinic in the Loire Valley. It is his combination of Marxian anti-party politics and Lacanian structural psychoanalysis that eventually shapes the form of his philosophy with Deleuze.

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While Guattari was a literal street fighter, Deleuze was an extremely critical philosopher who used his vitality to do battle with the history of philosophy. Shifting now to the language he later used with Guattari, these codes become the conceptual foundation of his political philosophy, allowing him to ground desire, active forces, and reactive forces in the bodily, instinctual, and societal strata that give form to human life.

The codes of which he speaks function both individually and collectively; ordering life, determining its forms, boundaries, and significance. Most importantly, though, thought is based on recognition: good morning; this is a train; I am a man. This recognition presupposes the harmonious coordination of each of the human faculties that relate to the different representations of a single object. This further implies an underlying agreement of the faculties themselves: the thinking subject. But this is only the most timid aspect of thought that functions at the most banal level of life.

Deleuze found his counter-image of thought in the then-largely-unknown-in-France thought of Friedrich Nietzsche. Unlike Kant, who critiqued certain truths, certain beliefs, and certain morals, Nietzsche critiqued truth, faith, and morality. He made a smooth space of the mountains and molehills modernity had created in its own decadent image. The instinct of revenge is the force that constitutes the essence of what we call psychology, history, metaphysics, and morality.

A man who would not accuse or depreciate existence — would he still be a man, would he think like a man? Would he not already be something other than man? Evaluations, in essence, are not values but ways of being, modes of existence of those who judge and evaluate, serving as principles for the values on the basis of which they judge. This is why we always have the beliefs, feelings, and thoughts that we deserve given our way of being or our form of life. This is the crucial point: high and low, noble and base, are not values but represent the differential element from which the value of values themselves derives.

To be familiar with these uses can only be a good thing, however. Truth, as Nietzsche says, affects only comfort. That comfort, according to Deleuze, affects uncritical, thoughtless thought. We can afford none of these, but while we often speak against comfort, rarely do we do so regarding our own thought. This is because of the radical project to which we are devoted. But, as radical as it — and we — may be, we are still prone to noncritical acceptance of concepts and forms of thought that keep us connected to bourgeois modernity.

Moving beyond those concepts and forms is the basis of what Deleuze and Guattari call becoming-revolutionary.

Deleuze’s Conceptual Personae

You can reload a access information and try your problems. We have incommensurable blocks of sound and image. My surprise was accompanied by delight as the seminar progressed and I could see how the concepts he had developed in his previous books on Bergson, Spinoza, Nietzsche, but also in Difference and Repetition and Logic of Sense , as well as in the more recent works I mentioned could be transformed and applied to give a new comprehension of the cinema. Style is this supplest of lines, the one that passes through every series, that traverses the surface of concepts, and that draws together the philosophical plane, the plane of immanence, as a plane of consistency. This line of flight challenges the assumption of a theorist of good will, who with the best intentions knows what is best for children.

Before we get to that, however, we must maintain our focus on the philosophy of Gilles Deleuze, for we have yet to be fully initiated in the transvaluation that makes becoming-revolutionary possible. In a logocentric world, everything has its right place; it is a structured and ordered conception of existence. Instead animals grazed in open country-or-mountain-side.

Where one acts as the basis for truth and morality, large-scale social organization, and universal conceptions of man, the other promotes ethics, local tribalism, and irreducible particularity and difference. Meanwhile Nietzsche takes the opposite approach. Problems, as we will see, force critical thought.


This is apparent in the works of Alain de Benoist, Pierre Krebs, and Alexander Dugin, each of whom suggest an ethical basis rooted in the pre-modern past for the creation of new postmodern values. This is the Greece of ethics, myth and legend, before these are problematized and rejected by Plato as unreliable and irresolvable to truth. This set of aphorisms reads like a descent into the modern mind, with plebian instincts and decadent positive valuation of rationality, health, and happiness settling into an abyss from which to condemn the complexity of life.

He then involves Kant — who finds consolation in the true world, even if he is skeptical of its existence — and the positivists, who, although they feel no obligation to believe in the true world, nonetheless leave its metaphysical power intact.

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It is only with his Zarathustra that someone finally thought to get rid of it altogether. The illusory one, perhaps? But no! We got rid of the illusory world along with the true one!

But, while Nietzsche keeps a safe distance from Socrates, Plato, and Kant, firing from his mountaintop as was his style , Deleuze engages in hand-to-hand combat with Platonism. And while the imperial Nietzsche led him into battle, Deleuze emerges from the battlefield with a more grudging respect for his foe. But more than merely overturning the problem and solution of Platonic thought — namely the truth or untruth of the relationship between an Idea, a genuine copy, and a simulacrum — Deleuze also wants to know what vitalist motivations lay behind the move toward the Platonic metaphysics of representation.

Deleuze, then, wants to create a new image of thought based on a new thought of the image. Against common understandings of Platonism based on an opposition between essence and appearance, Deleuze finds the more fundamental distinction to be between images and simulacra. This deception is the realm of the simulacra, or false images that seem to conform to an Idea, or the truth of a being-in-itself, but which, in fact, have no relation to that truth. Difference is the ontological reality of the world — a great mass of individual specimens that resist all forms of representation and universalization — as it is sensually experienced.

Deleuze insists that there is no ground, subject, or being that experiences; there is only experience that flows and becomes in each passing instant.