Re-reads Deleuze's whole body of work, reassessing his philosophical genealogy, influences and political potential
What gives us the right to speak of a Deleuzian philosophy, a philosophy at first sight concerned solely with interpreting other philosophers and writers? Koichiro Kokubun focuses on Deleuze's method of 'free indirect discourse' to locate and explicate Deleuze's ph...
Re-reads Deleuze's whole body of work, reassessing his philosophical genealogy, influences and political potential
What gives us the right to speak of a Deleuzian philosophy, a philosophy at first sight concerned solely with interpreting other philosophers and writers? Koichiro Kokubun focuses on Deleuze's method of 'free indirect discourse' to locate and explicate Deleuze's philosophy of transcendental empiricism and its constitutive limits.
Working through Deleuze's confrontations with Hume, Kant, Bergson, Freud, Lacan, Foucault, and Guattari, Kokubun uncovers a philosophy strongly influenced by structuralism and psychoanalysis, which had to overtake these movements because of its practical ambitions. Kokubun concludes with a radical revitalisation of the political potential of this philosophy.
The Principles of Deleuzian Philosophy的创作者
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Koichiro Kokubun is Professor of Philosophy, Tokyo Institute of Technology, Japan.
目录
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Translator's Preface
Prologue
1. How to see things in free indirect discourse
Research Note 1: On Naturalism
2. Transcendental Empiricism
Research Note 2: The Synthetic Method
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(更多)
Translator's Preface
Prologue
1. How to see things in free indirect discourse
Research Note 1: On Naturalism
2. Transcendental Empiricism
Research Note 2: The Synthetic Method
3. Thinking and Subjectivity
Research Note 3: Law/Institution/Contract
4. From Structure to the Machine
Research Note 4: The Individual Soul and the Collective Soul
5. Desire and Power
Research Note 5: The State and Archaeology
Afterword
Bibliography
Index
· · · · · · (收起)
It seems that we are steadily attaining a clearer vision of Deleuze’s philosophy, or at least of its topography. We have seen how Kant constructed a problem foreclosed to the Cartesian Cogito. In the process, he created the concept of the ‘cracked Cogito’ (as Deleuze terms it), as well as a new concept of time. And Kant achieved this through a critique not so much of Descartes himself as of the problem which at root had motivated Descartes. It is vital to keep in mind that the critique of the problem is not one method among many for the discovery of a new problem and the creation of a new concept; for Deleuze, this is the only viable method in existence. (查看原文)
If the problem is one and the same as the critique of the problem, this forms a historically isolable genealogy, which is then saturated by numerous concepts. Otherwise, we would have the history of philosophy making steady progress towards a single universal ‘Truth’; we have 2,000 years of textual evidence to suggest that that is not the case. Is this not because ‘Truth’ is but a secondary concern for the history of philosophy? It is not ‘Truth’, but rather the ‘problem’ and the ‘concept’ which have always motivated the adventures of philosophy (查看原文)
國分 功一郎 作者
0 有用 战栗与恐惧 2024-05-10 12:17:10 江西
第二章很有意思。
0 有用 Wittgel 2024-05-01 15:09:54 日本
“人的不幸不是来自于他的习俗、惯例、发明或工业，而是来自于与之相混合的那些神话的，以及因为神话而引入了人感情之中和作品的‘虚假的无限性”；从康德到休谟=起源问题的丢失
0 有用 HysteriafoX 2024-01-16 10:38:06 北京
很多时候像是通了电治疗我的头痛，看完了就全忘了，无辜的不无辜者
0 有用 Juvenalis 2022-10-20 11:07:13 内蒙古
感谢民翻。细腻、透辟、肯屈尊用平白明了的表达方式。前三章（哲学史与哲学的研究法、先验经验论、思考与主体性）给五星。与加塔利、拉康结合的第四章，作者在后记里说，这章写得最艰难——读得也很痛苦，完全不懂。从德勒兹的哲学原理向政治参与展开的后半部分，材料与论证的分布似不甚均匀，讲解得也不很明白，应该是“哲学原理→政治”这个论题本身就很困难。这是一个哲学普及书被分配的任务。这个市场任务，是“细腻、透辟、明... 感谢民翻。细腻、透辟、肯屈尊用平白明了的表达方式。前三章（哲学史与哲学的研究法、先验经验论、思考与主体性）给五星。与加塔利、拉康结合的第四章，作者在后记里说，这章写得最艰难——读得也很痛苦，完全不懂。从德勒兹的哲学原理向政治参与展开的后半部分，材料与论证的分布似不甚均匀，讲解得也不很明白，应该是“哲学原理→政治”这个论题本身就很困难。这是一个哲学普及书被分配的任务。这个市场任务，是“细腻、透辟、明了地讲解德勒兹的哲学原理”的前提条件。日本的这种市场，因此也是中国学者、学生对日本的欧陆哲学研究越来越感兴趣的前提。它表明，华丽深奥、插科打诨、布满黑话、字斟句酌而漫无条理的以物易物市场之外，是有另一种更成熟的意见交换市场的。 (展开)
4 有用 肇 2021-09-27 18:10:32
读完了
0 有用 战栗与恐惧 2024-05-10 12:17:10 江西
第二章很有意思。
0 有用 Wittgel 2024-05-01 15:09:54 日本
“人的不幸不是来自于他的习俗、惯例、发明或工业，而是来自于与之相混合的那些神话的，以及因为神话而引入了人感情之中和作品的‘虚假的无限性”；从康德到休谟=起源问题的丢失
0 有用 无常的小号 2024-04-26 16:44:49 江苏
看的汉化版。第二、三、五章比较好，德勒兹对福柯的解读是精髓，其他的不谈。
0 有用 寄居象 2024-04-09 07:29:50 黑龙江
非常清晰的文献，从休谟问题进入德勒兹是一个很便捷的路径，前半部分以“问题”为坐标对德勒兹进行了基本定位，后面综述了德勒兹与加塔利的合作，是偏重精神分析的导读，斯宾诺莎和尼采几乎没聊。
0 有用 散焦Defocus 2024-02-16 00:05:24 广东
时隔半年重新仔细阅读，相当扎实的一本著作。把德勒兹理论的发展与困境写地很清楚，从而引入与加塔利合作的必要性。最具启发的是作者把德勒兹放进一个包括结构主义、拉康精神分析、福柯的权力等理论的角斗场，让灵感生发，交融进德勒兹自身理论的发展脉络，这也导致这本作品阅读难度并不低，但一旦前置知识地基打好，这本作品能够起到极好的整合作用，透过文字感受到德勒兹天才的理论洞察力，以及其作品中潜在的政治向度。