By Robin James Mackay, Dustin McWherter
Editorial creation via Robin Mackay
In Memoriam: Gilles Deleuze (1925-1995) by way of Thomas Duzer
Responses to a chain of Questions through Gilles Deleuze
‘I think i'm a natural Metaphysician’: the implications of Deleuze’s confirmation by way of Arnaud Villani
Subtraction and Contraction: Deleuze, Immanence, and topic and reminiscence. by means of Quentin Meillassoux
Blackest Ever Black through Haswell & Hecker
Mathesis, technology and Philosophy through Gilles Deleuze
Malfatti’s Decade by way of ‘Incognitum’
Aiôn and Chronos: Deleuze and the Stoic thought of Time by means of John Sellars
Matisse-Thought and the stern Quantitative Ordering of Fauvism via Éric Alliez and Jean-Claude Bonne
Unknown Deleuze by way of Mehrdad Iravanian
Another global via J.-H. Rosny the Elder
Speculative Realism by means of Ray Brassier, Iain Hamilton supply, Graham Harman, Quentin Meillassoux
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Additional info for Collapse: Philosophical Research and Development. Unknown Deleuze and Speculative Realism
Nancy, ‘Of Divine Places’ in The Inoperative Community, ed. P. Connor, Minneapolis: University of Minnesota Press, 1991, 110-50. 55 COLLAPSE III when he opens the Phenomenology of Spirit with the central problem of Sinnliche Gewissheit (‘Sense-Certainty’). We know his response, which consists in the immense detour through the Phenomenology itself to recuperate in fine this dazzling certitude of the sensible finally reconciled with Spirit. This response disappointed the great art-theorist Maldiney.
4 In what, then, does this reading consist? No longer in trying to understand the text in question on the basis of a 2. , 48-9. Translation modified. 3. Cinema 1: The Movement-Image, Chapters 1 (3-12) and 4 (58-72). 4. Although this article is concerned with the link between Matter and Memory and Deleuze’s philosophy, we will make no further reference to the analyses in Cinema of Bergson’s masterwork, and the reader may, quite rightly, be surprised at this. But our aim is to clarify, to grasp the intimate relation between these two thinkers, something which is not the same as undertaking an exegesis of those Deleuzian texts expressly dedicated to Bergson.
To understand this point of view, let us place ourselves in the following imaginary situation: let us decide to read Deleuze as a pre-Socratic, of whose writings we possess only a few rare fragments, including the text in question, which we will call the ‘Fragment of the Double Crown’ since in it two philosophers are said to be princes. To these fragments, we must add a ‘life’ of Deleuze by Diogenes Laertius,5 which teaches us little, apart from the fact that he was known as an original philosopher, rather than as a simple disciple of Spinoza or Bergson; and that his philosophy was known as a philosophy of immanence.