Series Editor’s preface vii
Acknowledgements xi
WHY DELEUZE? 1
KEY IDEAS 9
1 Powers of thinking: philosophy, art and science 11
2 Cinema: perception, time and becoming 29
· · · · · ·
(更多)
Series Editor’s preface vii
Acknowledgements xi
WHY DELEUZE? 1
KEY IDEAS 9
1 Powers of thinking: philosophy, art and science 11
2 Cinema: perception, time and becoming 29
3 Machines, the untimely and deterritorialisation 55
4 Transcendental empiricism 69
5 Desire, ideology and simulacra 91
6 Minor literature: the power of eternal return 103
7 Becoming 125
AFTER DELEUZE 147
FURTHER READING 153
Works cited 161
Index 165
· · · · · · (收起)
为什么是德勒兹？ 哲学、艺术和科学的问题是生命提问权 - questioning power of life 对生成的坚持 - becoming（既是词语，也是问题） 结构主义：知识不应该建立在经验的基础上，而是使经验成为可能的结构上：概念的结构、语言、符号etc. 德勒兹（后结构主义 - post-structural...
(展开)
The drama that lays out the concept of the cogito has three features. First, it assumes a ‘conceptual persona’ Second, the concept creates, connects or is ‘intensive and ordinal’ Third, transcendence, or an outside to thinking, is produced through this drama.
2019-06-26 11:19:44
The drama that lays out the concept of the cogito has three features. First, it assumes a ‘conceptual persona’
Second, the concept creates, connects or is ‘intensive and ordinal’
Third, transcendence, or an outside to thinking, is produced through this drama.引自第73页
Deleuze and Guattari describe the history of philosophy as the construction of ‘planes of transcendence’ whereby we create some foundation or ground for our thinking
2019-06-26 11:17:57
Deleuze and Guattari describe the history of philosophy as the construction of ‘planes of transcendence’ whereby we create some foundation or ground for our thinking引自第72页
In contrast to transcendence as an ‘ethics of knowledge’ where we seek to obey some ultimate truth, Deleuze described his own philosophy as an ethics of amor fati: as love of what is (and not as the search for some truth, justification or foundation beyond, outside or transcendent to what is) (Deleuze 1990: 149).
2019-06-26 11:17:18
In contrast to transcendence as an ‘ethics of knowledge’ where we seek to obey some ultimate truth, Deleuze described his own philosophy as an ethics of amor fati: as love of what is (and not as the search for some truth, justification or foundation beyond, outside or transcendent to what is) (Deleuze 1990: 149).引自第71页
Confronting inhuman, machinic or disconnected forces beyond our recognition is, for Deleuze, active thinking: a thinking that is not defined by an image it creates of itself, but that reforms itself over and over again, eternally.
2019-06-26 11:16:15
Confronting inhuman, machinic or disconnected forces beyond our recognition is, for Deleuze, active thinking: a thinking that is not defined by an image it creates of itself, but that reforms itself over and over again, eternally.引自第66页
Plato may have used literary metaphors but he did so in order to establish a philosophical truth above and beyond this world; scientists may use fictions or narra- tives, such as the ‘big bang’ but they do so in order to make the world we live in functional and manageable. Literature is the power of fiction itself: not making a claim about what the world is, but about the imag- ination of a p...
2019-06-22 23:26:59
Plato may have used literary metaphors but he did so in order to establish a philosophical truth above and beyond this world; scientists may use fictions or narra- tives, such as the ‘big bang’ but they do so in order to make the world we live in functional and manageable. Literature is the power of fiction itself: not making a claim about what the world is, but about the imag- ination of a possible world. Art is not about representation, concepts or judgement; art is the power to think in terms that are not so much cognitive and intellectual as affective (to do with feeling and sensible experience). 引自第12页
The formation of a language responds to a way of approaching the world, so that language is an action, or a constant question and creation in response to experience. So words are dependent upon tasks or paths (dif- ferentiations) through which we approach what is other than ourselves; a word gives order to a sense which pre-exists it. .The actual words ‘happiness’ or ‘bonheur’ are different...
2019-06-23 00:04:18
The formation of a language responds to a way of approaching the world, so that language is an action, or a constant question and creation in response to experience. So words are dependent upon tasks or paths (dif- ferentiations) through which we approach what is other than ourselves; a word gives order to a sense which pre-exists it. 引自第20页.The actual words ‘happiness’ or ‘bonheur’ are different but evoke the same sense or meaning. Sense is virtual and is activated whenever such words are used, meant or thought.引自第20页
Of course, we can never have a concept that does not occur through some sort of materiality or sensibility. We always have to have a word or sound from which we think the movement of concepts. Similarly, art does always have some sort of order, synthesis or meaning. (Deleuze was not arguing that art was just meaningless affect.) Indeed, art works by taking us back from composites of experience ...
2019-06-26 11:01:25
Of course, we can never have a concept that does not occur through some sort of materiality or sensibility. We always have to have a word or sound from which we think the movement of concepts. Similarly, art does always have some sort of order, synthesis or meaning. (Deleuze was not arguing that art was just meaningless affect.) Indeed, art works by taking us back from composites of experience to the affects from which those synthesised wholes emerge. In cinema this is done in two ways, through the movement-image and the time-image.引自第35页
The drama that lays out the concept of the cogito has three features. First, it assumes a ‘conceptual persona’ Second, the concept creates, connects or is ‘intensive and ordinal’ Third, transcendence, or an outside to thinking, is produced through this drama.
2019-06-26 11:19:44
The drama that lays out the concept of the cogito has three features. First, it assumes a ‘conceptual persona’
Second, the concept creates, connects or is ‘intensive and ordinal’
Third, transcendence, or an outside to thinking, is produced through this drama.引自第73页
Deleuze and Guattari describe the history of philosophy as the construction of ‘planes of transcendence’ whereby we create some foundation or ground for our thinking
2019-06-26 11:17:57
Deleuze and Guattari describe the history of philosophy as the construction of ‘planes of transcendence’ whereby we create some foundation or ground for our thinking引自第72页
In contrast to transcendence as an ‘ethics of knowledge’ where we seek to obey some ultimate truth, Deleuze described his own philosophy as an ethics of amor fati: as love of what is (and not as the search for some truth, justification or foundation beyond, outside or transcendent to what is) (Deleuze 1990: 149).
2019-06-26 11:17:18
In contrast to transcendence as an ‘ethics of knowledge’ where we seek to obey some ultimate truth, Deleuze described his own philosophy as an ethics of amor fati: as love of what is (and not as the search for some truth, justification or foundation beyond, outside or transcendent to what is) (Deleuze 1990: 149).引自第71页
Confronting inhuman, machinic or disconnected forces beyond our recognition is, for Deleuze, active thinking: a thinking that is not defined by an image it creates of itself, but that reforms itself over and over again, eternally.
2019-06-26 11:16:15
Confronting inhuman, machinic or disconnected forces beyond our recognition is, for Deleuze, active thinking: a thinking that is not defined by an image it creates of itself, but that reforms itself over and over again, eternally.引自第66页
Eco
拜德雅丨重庆大学出版社2014版
卡布奇诺的花蜜
拜德雅丨重庆大学出版社2014版
谢流放
拜德雅丨重庆大学出版社2014版
小魔女
拜德雅丨重庆大学出版社2014版
独自退场
拜德雅丨重庆大学出版社2014版
碎步湖上
拜德雅丨重庆大学出版社2014版
木六
拜德雅丨重庆大学出版社2014版
0 有用 Hidfeel 2019-06-22 23:26:42
生成中为什么会有存在这样的错觉，为什么人更容易思考存在而不是生成
0 有用 新星和新夜 2021-08-26 21:27:08
特别好的德勒兹入门，作者并没有把目光完全停留在那些与日常经验疏远的Deleuzian concepts，而是引导读者用德勒兹的方式去思考和对待生活
0 有用 MoonyLee 2021-12-30 14:27:37
这本真的soo reader-friendly
0 有用 不呆毛 2017-09-01 12:33:20
没这本书就写不了diss 感恩
0 有用 玻璃蝉 2018-11-01 22:20:59
Orphan is joy, its becoming has no end.
0 有用 MoonyLee 2021-12-30 14:27:37
这本真的soo reader-friendly
0 有用 新星和新夜 2021-08-26 21:27:08
特别好的德勒兹入门，作者并没有把目光完全停留在那些与日常经验疏远的Deleuzian concepts，而是引导读者用德勒兹的方式去思考和对待生活
0 有用 雕虫 2021-07-23 16:06:59
这本的话，德勒兹基本是去中心化人道主义左，径此被忽悠进千高原则会七窍流血吧
0 有用 狄更斯的砖头房 2020-01-05 00:02:35
论文使人疯狂。
0 有用 [已注销] 2019-07-06 08:09:38
清晰易懂。读完它再读德勒兹本人的著作，思路清晰不少。话说德勒兹也太意识流了吧，好好说话不行嘛！