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  1. Fadi Abouh-Rihan (2008). Deleuze and Guattari: A Psychoanalytic Itinerary. Continuum.
    Nietzsche : by way of an introduction -- Winnicott : the psychoanalytic family -- Anti-Oedipus : reading, listening, analysing -- Process notes : productions and syntheses -- Sophocles : under the sign of nemesis -- Cixous : the unseen seen -- Dôsirand : the transitional subject.
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  2. Ovídio de Abreu (2012). Deleuze e o Eterno Retorno da Diferença. Doispontos 8 (2).
    Estudos sobre a abordagem da história da filosofia por Deleuze ainda serão bem vindos: pesquisas sobre a sua maneira de remontar dos conceitos aos problemas que lhes dão sentido, de indissociar-se dos pensadores que estuda de modo a produzir um campo de intensidades, uma região de indiscernibilidades, lá onde ele próprio, Deleuze, pode criar com eles, retomando, prologando e renovando o pensamento. O objetivo desse texto define-se como a incursão por essa zona de indiscernibilidades e tem em vista um problema (...)
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  3. Yves Abrioux (2009). Intensive Landscaping. In Bernd Herzogenrath (ed.), Deleuze/Guattari & Ecology. Palgrave Macmillan. 251--65.
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  4. Vinod Acharya (2012). Nobility and Decadence: The Vulnerabilities of Nietzsche's Strong Type. Phaenex 7 (1):130-161.
    This paper argues that for Nietzsche it is only when the strong type decays on its own terms that it is possible for a weak type to come into dominance by inverting the values of the strong. It sets right a latent inconsistency in Deleuze’s work, Nietzsche and Philosophy , which traces back the origin of decadence to the subterranean struggle between reactive forces. I show that Deleuze’s reading runs contrary to his own contention that for Nietzsche the negative is (...)
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  5. Sabrina Achilles (2012). Literature, Ethics, and Aesthetics: Applied Deleuze and Guattari. Palgrave Macmillan.
    Introduction: the literary function -- Being constructivist -- Rethinking the performative in pragmatics -- The literary function and the cartographic turn: performative philosophy -- The literary function and society, I: affirmation of immanent aesthetics -- The literary function and society, II: community and subjectification -- The reader and the event of fiction -- Conclusion: degrees of freedom.
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  6. Brent Adkins (2012). Deleuze and Badiou on the Nature of Events. Philosophy Compass 7 (8):507-516.
    While any number of topics would serve to compare and contrast Deleuze and Badiou, this article will focus on the event. Focusing on the event serves several purposes. First, it provides a vantage point from which to elucidate a number of key topics in both philosophers. Second, while Badiou’s most recent work is already organized around his conception of the event, Deleuze’s discussion of the event is more diffuse. Thus, a discussion of the event in Deleuze will serve as heuristic (...)
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  7. Mai Al-Nakib (2014). 'The People Are Missing': Palestinians in Kuwait. Deleuze Studies 8 (1):23-44.
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  8. Alia Al-Saji (2004). The Memory of Another Past: Bergson, Deleuze and a New Theory of Time. [REVIEW] Continental Philosophy Review 37 (2):203-239.
    Through the philosophies of Bergson and Deleuze, my paper explores a different theory of time. I reconstitute Deleuze’s paradoxes of the past in Difference and Repetition and Bergsonism to reveal a theory of time in which the relation between past and present is one of coexistence rather than succession. The theory of memory implied here is a non-representational one. To elaborate this theory, I ask: what is the role of the “virtual image” in Bergson’s Matter and Memory? Far from representing (...)
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  9. Éric Alliez (2013). Ontology of the Diagram and Biopolitics of Philosophy. A Research Programme on Transdisciplinarity. Deleuze Studies 7 (2):217-230.
    In this article, the diagram is used to chart the movement from Deleuze's transcendental empiricism and engagement with structuralism in the 1960s to Deleuze and Guattari's ethico-aesthetic constructivism of the 1970s and 1980s. This is shown to culminate in a biopolitical critique and decoding of philosophy, which is part of the unfolding of a transdisciplinary research programme where art is seen to come ontologically ahead of philosophy.
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  10. Eric Alliez (2012). Diagrammatic Agency Versus Aesthetic Regime of Contemporary Art: Ernesto Neto's Anti-Leviathan. Deleuze Studies 6 (1):6-26.
    Ernesto Neto's installation at the Panthéon in Paris, Leviathan Toth (2006), brings us into a semiotics of intensities that does not belong to the ‘aesthetic regime’ as described by Jacques Rancière but rather to a Diagrammatic Agency of Contemporary Art. In this case study, the latter is constructed after Deleuze and Guattari – from a politics of the Body without Organs critically and clinically identified to a Body without Image.
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  11. Eric Alliez & Jean-Claude Bonne (2009). Matisse with Dewey with Deleuze. In Eugene W. Holland, Daniel W. Smith & Charles J. Stivale (eds.), Gilles Deleuze: Image and Text. Continuum.
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  12. D. C. Ambrose (2009). Triptychs, Eternity and the Spirituality of the Body. Deleuze Studies 3 (2):259-273.
    This paper develops a detailed reading of Deleuze's philosophical study of Bacon's triptychs in Francis Bacon: The Logic of Sensation. It examines his claims regarding their apparent non-narrative status, and explores the capacity of the triptychs to embody and express a spiritual sensation of the eternity of time.
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  13. Darren Ambrose (2006). Deleuze, Philosophy, and the Materiality of Painting. Symposium 10 (1):191-211.
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  14. Günther Anders (2009). The Pathology of Freedom: An Essay on Non-Identification. Deleuze Studies 3 (2):278-310.
    In the twenty-second series of The Logic of Sense, Gilles Deleuze references a remarkable essay by Günther (Stern) Anders. Anders’ essay, translated here as ‘The Pathology of Freedom’, addresses the sickness and health of our negotiation with the negative anthropological condition of ‘not being cut out for the world’.
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  15. Emilia Angelova (2006). Quasi-Cause in Deleuze. Symposium 10 (1):117-133.
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  16. Daniela Angelucci (2012). Deleuze E I Concetti Del Cinema. Quodlibet.
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  17. Keith Ansell-Pearson (1999). Germinal Life: The Difference and Repetition of Deleuze. Routledge.
    Germinal Life embarks on a fascinating tour of ethology, biology, ethics, literature and cyborgs. Opening with a linking of Richard Dawkin's theory of the extended phenotype and Deleuzian thought, Ansell Pearson introduces the idea of germinal life to challenge traditional notions of ethology and philosophy. By revisiting nineteenth century Darwinism and the origins of germ science, Keith Ansell Pearson develops a stunning reading of Deleuze's key texts. He also introduces highly original interpretations of classic modern literature, including Thomas Hardy's Tess (...)
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  18. Giuliano Antonello (2011). Prospettiva Deleuze: Filosofia, Arte, Politica. Ombre Corte.
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  19. Manola Antonioli (2010). Contr'hommage pour Gilles Deleuze. Symposium 14 (1):143-145.
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  20. Manola Antonioli, Pierre-Antoine Chardel & Hervé Regnauld (eds.) (2007). Gilles Deleuze, Félix Guattari Et le Politique. Sandre.
    Un enjeu éthico-politique de taille, retentissant autant chez Gilles Deleuze que chez Félix Guattari, consiste par conséquent à analyser les transformations de la subjectivité et de l'être-ensemble dans le cadre des mutations en cours ...
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  21. Katherine Arens (2005). From Kristeva to Deleuze : The Encyclopedists and the Philosophical Imaginary. In Stephen H. Daniel (ed.), Current Continental Theory and Modern Philosophy. Northwestern University Press.
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  22. Tommaso Ariemma (2010). Immagini E Corpi: Da Deleuze a Sloterdijk. Aracne.
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  23. Tommaso Ariemma (2009). Logica Della Singolarità: Antiplatonismo E Ontografia in Deleuze, Derrida, Nancy. Aracne.
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  24. Branka Arsic (2008). The Experimental Ordinary: Deleuze on Eating and Anorexic Elegance. Deleuze Studies 2 (Suppl):34-59.
    The paper discusses Deleuze's concept of the feminine through exploration of the questions of eating, cooking, and specifically anorexia, as well as an ‘anorexic relation’ to fashion and dressing. It argues that anorexia should be understood as a micro-political experimentation in fashioning one's own body on its flight to becoming woman. In accordance with Deleuze's ontology of the surface, the anorexic body can be seen as the invention of the BWO that forms an assemblage with clothes and, in so becoming (...)
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  25. Branka Arsić (2003). Active Habits and Passive Events or Bartleby. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum. 135--57.
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  26. J. Atteberry (2003). Political Planomenon and the Secret Thereof. Critical Horizons 4 (2):199-225.
    Taking Derrida's notion of the 'secret' and Deleuze's 'immanence' as its starting point, this essay proposes a reading of Marx's 'living labour' that critiques Hardt and Negri's understanding of political subjectivity. In doing so, the essay examines the possibilities of rethinking political agency in terms of a 'powerless power'.
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  27. Alain Badiou (2006). Mathematics and Philosophy. Translated by Simon B. Duffy. In Simon B. Duffy (ed.), Virtual Mathematics: the logic of difference. Clinamen.
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  28. F. Balke & Marc Rölli (eds.) (2011). Philosophie Und Nicht-Philosophie: Gilles Deleuze, Aktuelle Diskussionen. Transcript.
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  29. Andrew Ballantyne (2007). Deleuze and Guattari for Architects. Routledge.
    The work of Gilles Deleuze and Felix Guattari has been inspirational for architects and architectural theorists in recent years.
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  30. Rebecca Bamford (2006). Gilles Deleuze's "Difference and Repetition": A Critical Introduction and Guide (Review). Journal of Nietzsche Studies 31 (1):61-62.
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  31. Bogdan Banasiak (2010). U źródeł empiryzmu Gillesa Deleuze'a - David Hume. Hybris 10.
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  32. Bogdan Banasiak (2010). Nomadologia Gillesa Deleuze'a. Hybris 1.
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  33. Bogdan Banasiak (2002). De interpretatione. Deleuze versus Derrida. Nowa Krytyka 13:97-118.
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  34. Bogdan Banasiak (1988). Ogród koczownika. Deleuze- rizomatyka i nomadologia. Colloquia Communia 36 (1-3):253-270.
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  35. Gary Banham (2010). Perception, Justification and Transcendental Philosophy. In Sjoerd van Tuinen & Niamh McDonnell (eds.), Deleuze and the Fold: A Critical Reader. Palgrave Macmillan.
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  36. Daniel Colucciello Barber (2009). On Post-Heideggerean Difference: Derrida and Deleuze. Southern Journal of Philosophy 47 (2):113-129.
    This paper takes up the Heideggerean question of difference. I argue that while Heidegger raises this question, his response to the question remains ambiguous and that this ambiguity pivots around the question of time. The bulk of the paper then looks at how Derrida and Deleuze respectively attempt to advance beyond Heidegger’s ambiguity regarding the questions of difference and time. Derrida is able to demonstrate the manner in which time—as delay—is constitutive of any attempt to think difference. I argue, however, (...)
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  37. Jason Barker (2004). On Alain Badiou's Manifesto for Philosophy, Deleuze: The Clamor of Being, and Ethics. An Essay on the Understanding of Evil. Historical Materialism 12 (1):197-211.
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  38. Zsuzsa Baross (2009). Lessons to Live (2): Deleuze. Deleuze Studies 3 (2):162-184.
    Part of a series on the question of what is the good life, the essay is structured as a montage. Part 1 contests the received notion that death is exterior to the work of Deleuze. To this end, it gathers together a telegraphic collection of examples – ‘corpses’ in his corpus – that invariably show up whenever the question is raised. Part 2 attempts a Deleuzian move: it puts death to work. If death is not nothing, it argues, it must (...)
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  39. Zsuzsa Baross (2006). The “Future” of Deleuze. Symposium 10 (1):25-33.
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  40. Zsuzsa Baross (2000). Deleuze and Derrida, by Way of Blanchot - an Interview. Angelaki 5 (2):17 – 41.
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  41. Bruce Baugh (2000). Death and Temporality in Deleuze and Derrida. Angelaki 5 (2):73 – 83.
  42. Bruce Baugh (1992). Transcendental Empiricism: Deleuze's Response to Hegel. [REVIEW] Man and World 25 (2):133-148.
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  43. Gordon C. F. Bearn (2000). Differentiating Derrida and Deleuze. Continental Philosophy Review 33 (4):441-465.
    Repetition plays a significant, productive role in the work of both Derrida and Deleuze. But the difference between these two philosophers couldn''t be greater: it is the difference between negation and affirmation, between Yes and No. In Derrida, the productive energy of repetition derives from negation, from the necessary impossibility of supplementing an absence. Deleuze recognizes the kind of repetition which concerns Derrida, but insists that there is another, primary form of repetition which is fully positive and affirmative. I will (...)
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  44. Alain Beaulieu (2011). Gilles Deleuze Et Ses Contemporains. Harmattan.
    Qu'en est-il des relations intellectuelles de Deleuze à ses contemporains ?
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  45. Alain Beaulieu (2008). Gilles Deleuze Et Félix Guattari. Symposium 12 (2):196-198.
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  46. Alain Beaulieu (2006). La politique de Gilles Deleuze. Symposium 10 (1):327-342.
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  47. Alain Beaulieu (2004). Gilles Deleuze Et la Phénoménologie. Sils Maria.
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  48. Alain Beaulieu (2003). La réforme du concept phénoménologique de «monde» par Gilles Deleuze. Studia Phaenomenologica 3 (3-4):257-287.
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  49. Alain Beaulieu (2003). L' Éthique de Spinoza dans l'œuvre de Gilles Deleuze. Dialogue 42 (02):211-.
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  50. Alain Beaulieu (2002). Deleuze Et l'Histoire de la Philosophie Manola Antonioli Collection «Philosophie-Épistémologie» Paris, Éditions Kimé, 1999, 128 P. [REVIEW] Dialogue 41 (02):396-.
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