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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. Brent Adkins (2012). Deleuze and Badiou on the Nature of Events. Philosophy Compass 7 (8):507-516.
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  3. Alia Al-Saji (2004). The Memory of Another Past: Bergson, Deleuze and a New Theory of Time. 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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  4. 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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  5. 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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  6. Darren Ambrose (2006). Deleuze, Philosophy, and the Materiality of Painting. Symposium 10 (1):191-211.
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  7. 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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  8. Emilia Angelova (2006). Quasi-Cause in Deleuze. Symposium 10 (1):117-133.
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  9. 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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  10. Manola Antonioli (2010). Contr'hommage pour Gilles Deleuze. Symposium 14 (1):143-145.
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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. 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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  18. 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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  19. Zsuzsa Baross (2006). The “Future” of Deleuze. Symposium 10 (1):25-33.
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  20. Zsuzsa Baross (2000). Deleuze and Derrida, by Way of Blanchot - an Interview. Angelaki 5 (2):17 – 41.
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  21. Bruce Baugh (2000). Death and Temporality in Deleuze and Derrida. Angelaki 5 (2):73 – 83.
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  22. 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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  23. Alain Beaulieu (2008). Gilles Deleuze Et Félix Guattari. Symposium 12 (2):196-198.
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  24. Alain Beaulieu (2006). La politique de Gilles Deleuze. Symposium 10 (1):327-342.
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  25. Alain Beaulieu (2003). L' Éthique de Spinoza Dans l'Œuvre de Gilles Deleuze. Dialogue 42 (02):211-.
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  26. 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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  27. Alain Beaulieu (2002). Germinal Life: The Difference and Repetition of Deleuze Keith Ansell Pearson New York, Routledge, 1999, Xii, 270 P. Dialogue 41 (01):197-.
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  28. Frida Beckman (2009). The Idiocy of the Event: Between Antonin Artaud, Kathy Acker and Gilles Deleuze. Deleuze Studies 13 (1):54-72.
    Exploring the evolution of the conceptual persona of the idiot from the philosophical idiot in Deleuze to the Russian idiot in Deleuze and Guattari, this article suggests that their use of the figure of Antonin Artaud as a model for an idiocy that is freed from the image of thought is problematic since Artaud in fact evinces a nostalgia for the capacity for thought. The article invites the writings of Kathy Acker and argues that Acker makes possible a more successful (...)
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  29. Chris Beighton (2010). Joe Hughes (2008) Deleuze and the Genesis of Representation, New York: Continuum. Deleuze Studies 4 (3):437-450.
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  30. Jeffrey Bell (2011). Between Realism and Anti-Realism: Deleuze and the Spinozist Tradition in Philosophy. Deleuze Studies 5 (1):1-17.
    In 1967, after a talk Deleuze gave to the Society of French Philosophy, Ferdinand Alquiéé expressed concern during the question and answer session that perhaps Deleuze was relying too heavily upon science and not giving adequate attention to questions and problems that Alquiéé took to be distinctively philosophical. Deleuze responded by agreeing with Alquiéé; moreover, he argued that his primary interest was precisely in the metaphysics science needs rather than in the science philosophy needs. This metaphysics, Deleuze argues, is to (...)
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  31. Jeffrey Bell (2006). Charting the Road of Inquiry: Deleuze's Humean Pragmatics and the Challenge of Badiou. Southern Journal of Philosophy 44 (3):399-425.
    This essay responds to Badiou’s charge that Deleuze fails to set forth a philosophy that is “beyond categorical oppositions.” It is argued that this criticism of Deleuze is founded upon a misreading of the Deleuzean distinction between the virtual and the actual, a reading that carries forward Badiou’s misreading of Spinoza and, hence, of Deleuze’s Spinozism. With this corrected, we show how the virtualactual distinction operates within the experimental philosophy, or pragmatics, that Deleuze, and later Deleuze and Guattari, sets forth. (...)
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  32. Martin Bell (2009). Deleuze's Hume. Hume Studies 35 (1/2):246-250.
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  33. Martin Bell (2005). Transcendental Empiricism? : Deleuze's Reading of Hume. In Marina Frasca-Spada & P. J. E. Kail (eds.), Impressions of Hume. Oxford University Press.
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  34. Véronique Bergen (2006). Deleuze et la question de I'ontologie. Symposium 10 (1):7-24.
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  35. Hanjo Berressem (2011). Actual Image || Virtual Cut: Schizoanalysis and Montage. Deleuze Studies 5 (2):177-208.
    If a machine is something that cuts into a continuous flow, schizoanalysis can be read, quite literally, as an analysis of cuts. In cinematic registers, it is an analysis of montage. Looking closely at a number of modes and moments of montage in the work of Alfred Hitchcock, this paper shows how his strategies of ‘reciprocally presupposing’ actual image and virtual montage relate to a Deleuzian poetics and politics of the cinema.
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  36. Pierre Bertrand (1974). Deleuze. Par Michel Cressole. Éditions Universitaires, Paris, 1973. 121 Pages. [REVIEW] Dialogue 13 (02):417-419.
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  37. Simone Bignall (2012). Dismantling the Face: Pluralism and the Politics of Recognition. Deleuze Studies 6 (3):389-410.
    Plural expressions of ‘belonging’ in postcolonial and multicultural societies give particular emphasis to a politics of cultural recognition. Within nations, diverse communities call for acknowledgement of their aspirations, for fair representation in public life and for protection of the distinctive cultural practices and beliefs that define and help to sustain minoritarian identities. Recognition is also important for group self-concept and cohesion, and so plays a vital role in the creation of stable platforms for political resistance. This essay explores Deleuze and (...)
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  38. Simone Bignall (2010). Desire, Apathy and Activism. Deleuze Studies 4 (supplement):7-27.
    This paper explores the themes of apathy and activism by contrasting the conventionally negative concept of motivational desire-lack with Deleuze and Guattari's positive concept of ‘desiring-production’. I suggest that apathy and activism are both problematically tied to the same motivational force: the conventional negativity of desire, which results in a ‘split subject’ always already ‘undone’ by difference. The philosophy of positive desiring-production provides alternative concepts of motivation and selfhood, not characterised by generative lack or alienation. On the contrary, this alternative (...)
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  39. Simone Bignall (2008). Deleuze and Foucault on Desire and Power. Angelaki 13 (1):127 – 147.
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  40. Chris Blakley (2005). Ethics in Foucault and Deleuze/Guattari. Southwest Philosophy Review 21 (1):119-127.
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  41. Herbert Blau (2009). Performing in the Chaosmos : Farts, Follicles, Mathematics and Delirium in Deleuze. In Laura Cull (ed.), Deleuze and Performance. Edinburgh University Press.
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  42. Ronald Bogue (2011). Deleuze and Guattari and the Future of Politics: Science Fiction, Protocols and the People to Come. Deleuze Studies 5 (supplement):77-97.
    When is the future? Is it to come or is it already here? This question serves as the frame for three further questions: why is utopia a bad concept and in what way is fabulation its superior counterpart? If the object of fabulation is the creation of a people to come, how do we get from the present to the future? And what is a people to come? The answers are (1) that the future is both now and to come, (...)
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  43. Ronald Bogue (2010). Deleuze, Mann and Modernism: Musical Becoming in Doctor Faustus. Deleuze Studies 4 (3):412-431.
    Thomas Mann's Doctor Faustus traces the life of the composer Adrian Leverkühn, whose career culminates in the compositions Apocalipsis cum figuris and The Lamentation of Doctor Faustus. Mann treats Apocalipsis as the endpoint of a dangerous modernism allied to fascism, and The Lamentation as its partial antidote. From Deleuze and Guattari's perspective, however, Apocalipsis is a positive musical becoming-other and The Lamentation a regression. Crucial to the contrasting interpretations of Apocalipsis are two very different conceptions of modernity and fascism, that (...)
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  44. Ronald Bogue (2003). Deleuze on Cinema. Routledge.
    Gilles Deleuze has produced some of the most important--and most formidable--theory on cinema to appear in the last half-century. Deleuze on Cinema provides a thorough and reliable guide to Deleuze's thought on the art of film, elucidating in clear language the shape and thrust of Deleuze's arguments found in his influential books on cinema.
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  45. Ronald Bogue (2003). Deleuze on Literature. Routledge.
    This is the first comprehensive introduction to Deleuze's work on literature. It provides thorough treatments of Deleuze's early book on Proust and his seminal volume on Kafka and minor literature. Deleuze on Literature situates those studies and many other scattered writings within a general project that extends throughout Deleuze's career-that of conceiving of literature as a form of health and the writer as a cultural physician.
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  46. Ronald Bogue (2003). Deleuze on Music, Painting, and the Arts. Routledge.
    Bogue provides a systematic overview and introduction to Deleuze's writings on music and painting, and an assessment of their position within his aesthetics as a whole. Deleuze on Music, Painting and the Arts breaks new ground in the scholarship on Deleuze's aesthetics, while providing a clear and accessible guide to his often overlooked writings in the fields of music and painting.
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  47. Arno Böhler (2010). The Time of Drama in Nietzsche and Deleuze: A Life as Performative Interaction. Deleuze Studies 4 (1):70-82.
    Nietzsche's model of eternal return triggers a drama of affirmation, the overcoming of a simple miming of our ancestors in favour of an active participation in the counter-actualisation of hidden potentials in recurrent events. Based on a close study of Zarathustra's struggle to free himself from a suffocating nihilism, the paper focuses on the revelatory caesura that ushers in what Deleuze calls the third synthesis of time, a time of ‘doing’ rather than reflection.
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  48. Arno Böhler, Leyla Haferkamp & Peter Hertz-Ohmes (2010). Forum Introduction: Sense, Sensation and Deleuze's Transcendental Empiricism. Deleuze Studies 4 (2):60-61.
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  49. Nadine Boljkovac (2011). Signs Without Name. Deleuze Studies 5 (2):209-240.
    This paper argues that Chris Marker's 1982 film Sans Soleil derives its affective force from doublings and ‘faces’ of horror and beauty that reveal a twofold synthesis of actual and virtual. While a focus upon the material, ever in relation to transient yet lingering sensations, cannot discharge the power and force of the film, this paper endeavours nevertheless to assess and evoke Marker and Deleuze's own interrogative methods that thoroughly explore, in the manner of a revelatory ‘schizoanalysis’ or empiricism, molecular (...)
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  50. Mark Bonta (2009). Taking Deleuze Into the Field: Machinic Ethnography for the Social Sciences Julia Mahler (2008) Lived Temporalities: Exploring Duration in Guatemala. Empirical and Theoretical Studies. Bielefeld: Transcript Verlag. Arun Saldanha (2007) Psychedelic White: Goa Trance and the Viscosity of Race. Minneapolis and London: University of Minnesota Press. [REVIEW] Deleuze Studies 3 (1):135-142.
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  51. Constantin Boundas (2005). The Art of Begetting Monsters : The Unnatural Nuptials of Deleuze and Kant. In Stephen H. Daniel (ed.), Current Continental Theory and Modern Philosophy. Northwestern University Press.
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  52. Constantin V. Boundas (ed.) (2009). Gilles Deleuze: The Intensive Reduction. Continuum.
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  53. Constantin V. Boundas (2009). Gilles Deleuze and the Problem of Freedom. In Eugene W. Holland, Daniel W. Smith & Charles J. Stivale (eds.), Gilles Deleuze: Image and Text. Continuum.
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  54. Constantin V. Boundas (2007). Review Essay Gilles Deleuze and His Readers A Touch of Voluntarism and an Excess of Out-Worldliness. [REVIEW] Deleuze Studies 1 (2):167-194.
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  55. Constantin V. Boundas (2006). What Difference Does Deleuze's Difference Make? Symposium 10 (1):397-423.
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  56. Constantin V. Boundas (2005). Le Vocabulaire de Gilles Deleuze, Les Cahiers de Noesis 3. Symposium 9 (2):410-417.
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  57. Constantin V. Boundas (2005). Between Deleuze and Derrida. Symposium 9 (1):99-114.
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  58. Constantin V. Boundas (2001). Reading Keith Ansell-Pearson's Germinal Life: The Difference and Repetition of Deleuze. Symposium 5 (2):235-254.
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  59. Constantin V. Boundas (2001). Gilles Deleuze. Symposium 5 (1):126-132.
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  60. Constantin V. Boundas & Dorothea Olkowski (eds.) (1994). Gilles Deleuze and the Theater of Philosophy. Routledge.
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  61. Martijn Boven (2012). Review of Henry Somers-Hall. Hegel, Deleuze, and the Critique of Representation: Dialectics of Negation and Difference. [REVIEW] The Review of Metaphysics 66 (2):384-386.
    In this rich and impressive new book, Henry Somers-Hall gives a nuanced analysis of the philosophical relationship between G. W. F. Hegel and Gilles Deleuze. He convincingly shows that a serious study of Hegel provides an improved insight into Deleuze’s conception of pure difference as the transcendental condition of identity. Somers-Hall develops his argument in three steps. First, both Hegel and Deleuze formulate a critique of representation. Second, Hegel’s proposed alternative is as logically consistent as Deleuze’s. Third, Deleuze can account (...)
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  62. Sean Bowden (2010). Deleuze's Neo-Leibnizianism, Events and The Logic of Sense's 'Static Ontological Genesis'. Deleuze Studies 4 (3):301-328.
    In The Logic of Sense, Deleuze effectively argues that two types of relation between events govern their ‘evental’ or ‘ideal play’, and ultimately underlie determined substances, that is, worldly individuals and persons. Leibniz calls these relations ‘compossibility’ and ‘incompossibility’. Deleuze calls them ‘convergence’ and ‘divergence’. This paper explores how Deleuze appropriates and extends a number of Leibnizian concepts in order to ground the idea that events have ontological priority over substances ‘all the way down’.
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  63. Sean Bowden (2008). Christian Kerslake (2007), Deleuze and the Unconscious, London and New York: Continuum, 246 Pages. [REVIEW] Deleuze Studies 2 (Suppl):148-153.
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  64. Sean Bowden (2005). Deleuze et les Stoïciens. Bulletin de la Société Américaine de Philosophie de Langue Française 15 (1):72-97.
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  65. Mick Bowles (2009). The Nature of Productive Force: Kant, Spinoza and Deleuze. In Edward Willatt & Matt Lee (eds.), Thinking Between Deleuze and Kant: A Strange Encounter. Continuum.
  66. Rosi Braidotti, Claire Colebrook & Patrick Hanafin (eds.) (2009). Deleuze and Law: Forensic Futures. Palgrave Macmillan.
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  67. Rosi Braidotti, Claire Colebrook & Patrick Hanafin (2009). Introduction: Deleuze and Law : Forensic Futures. In Rosi Braidotti, Claire Colebrook & Patrick Hanafin (eds.), Deleuze and Law: Forensic Futures. Palgrave Macmillan.
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  68. Ella Brians (2006). Gilles Deleuze. Graduate Faculty Philosophy Journal 27 (1):214-217.
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  69. Jeffrey W. Brown (2005). Deleuze's Nietzschean Revaluation. Symposium 9 (1):31-46.
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  70. Frederick Bruneault (2010). Onto-Ethologies: The Animal Environments of Uexküll, Heidegger, Merleau-Ponty, and Deleuze Brett Buchanan New York: State University of New York Press, 2008, 223 Pp., $75.00 Cloth, $24.95 Paper. [REVIEW] Dialogue 49 (02):311-315.
  71. J. Bryant, J. Cash, J. Hewitt, L. W., D. Petherbridge, J. Rundell, G. Schwab & J. Smith (2003). Deleuze/Derrida: The Politics of Territoriality. Critical Horizons 4 (2):147-156.
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  72. Levi R. Bryant (2012). Substantial Powers, Active Affects: The Intentionality of Objects. Deleuze Studies 6 (4):529-543.
    What can Dungeons & Dragons teach us about the being of beings? This article argues that Dungeons & Dragons introduces us to a world composed of objects or entities, where the being of objects is defined not by their qualities, but rather by their powers, capacities or affects. Drawing on the thought of Spinoza, Deleuze and Molnar, objects are seen to be defined by what they can do or their capacities to act, such that qualities are effects of these acts. (...)
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  73. Levi R. Bryant (2009). Deleuze's Transcendental Empiricism: Notes Towards a Transcendental Materialism. In Edward Willatt & Matt Lee (eds.), Thinking Between Deleuze and Kant: A Strange Encounter. Continuum.
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  74. Levi R. Bryant (2008). Difference and Givenness: Deleuze's Transcendental Empiricism and the Ontology of Immanence. Northwestern University Press.
    From one end of his philosophical work to the other, Gilles Deleuze consistently described his position as a transcendental empiricism. But just what is transcendental about Deleuze’s transcendental empiricism? And how does his position fit with the traditional empiricism articulated by Hume? In Difference and Givenness , Levi Bryant addresses these long-neglected questions so critical to an understanding of Deleuze’s thinking. Through a close examination of Deleuze’s independent work--focusing especially on Difference and Repetition-- as well as his engagement with thinkers (...)
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  75. Mary Bryden (2009). The Embarrassment of Meeting : Burroughs, Beckett, Proust (and Deleuze). In Mary Bryden & Margaret Topping (eds.), Beckett's Proust/Deleuze's Proust. Palgrave Macmillan.
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  76. Mary Bryden & Margaret Topping (eds.) (2009). Beckett's Proust/Deleuze's Proust. Palgrave Macmillan.
    This book is an encounter between Deleuze the philosopher, Proust the novelist, and Beckett the writer creating interdisciplinary and inter-aesthetic bridges between them, covering textual, visual, sonic and performative phenomena, including provocative speculation about how Proust might have responded to Deleuze and Beckett.
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  77. Brett Buchanan (2008). Onto-Ethologies: The Animal Environments of Uexküll, Heidegger, Merleau-Ponty, and Deleuze. State University of New York Press.
    Jakob von Uexküll's theories of life -- Biography and historical background -- Nature's conformity with plan -- Umweltforschung -- Biosemiotics -- Concluding remarks -- Marking a path into the environments of animals -- The essential approach to the organism -- Heidegger and the biologists -- Paths to the world -- Disruptive behavior : Heidegger and the captivated animal -- The worldless stone -- The poor animal -- For example, three bees and a lark -- Animal morphology -- A shocking wealth (...)
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  78. Lorna Burns (2010). Becoming-Bertha: Virtual Difference and Repetition in Postcolonial 'Writing Back', a Deleuzian Reading of Jean Rhys's Wide Sargasso Sea. Deleuze Studies 4 (1):16-41.
    Critical responses to Wide Sargasso Sea have seized upon Rhys's novel as an exemplary model of writing back. Looking beyond the actual repetitions which recall Brontë’s text, I explore Rhys's novel as an expression of virtual difference and becomings that exemplify Deleuze's three syntheses of time. Elaborating the processes of becoming that Deleuze's third synthesis depicts, Antoinette's fate emerges not as a violence against an original identity. Rather, what the reader witnesses is a series of becomings or masks, some of (...)
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  79. Jeffrey Cain (2009). After Utopia: Three Post-Personal Subjects Consider the Possibilities William E. Connolly (2008) Capitalism and Christianity, American Style, Durham and London: Duke University Press.Alexander García Düttmann (2007) Philosophy of Exaggeration, Trans. James Phillips, London: Continuum.Adrian Parr (2008) Deleuze and Memorial Culture: Desire, Singular Memory, and the Politics of Trauma, Edinburgh: Edinburgh University Press. [REVIEW] Deleuze Studies 3 (2):138-143.
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  80. Antonio Calcagno (2010). Review of Eugene W. Holland, Daniel W. Smith, Charles J. Stivale (Eds.), Gilles Deleuze: Image and Text. [REVIEW] Notre Dame Philosophical Reviews 2010 (6).
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  81. Guy Callan (2011). Simon O'Sullivan and Stephen Zepke (2008) Deleuze, Guattari and the Production of the New, London and New York: Continuum.Dalie Giroux, Renéé Lemieux and Pierre-Luc Chéénier (2009) Contr'hommage Pour Gilles Deleuze. Nouvelles Lectures, Nouvelles Éécritures, Quéébec: Presses de l'Universitéé de Laval. [REVIEW] Deleuze Studies 5 (1):140-149.
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  82. Guy Callan (2010). James Williams (2008) Gilles Deleuze's Logic of Sense: A Critical Introduction and Guide, Edinburgh: Edinburgh University Press, 219pp. [REVIEW] Deleuze Studies 4 (1):134-138.
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  83. Kristopher L. Cannon (2010). Chrysanthi Nigianni and Merl Storr (2009) Deleuze and Queer Theory, Edinburgh: Edinburgh University Press. Deleuze Studies 4 (3):432-436.
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  84. Hélio Rebello Cardoso Jr (2007). A Amizade Como Paisagem Conceitual E o Amigo Como Personagem Conceitual, Segundo Deleuze E Guattari. Kriterion 48 (115):33-45.
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  85. Matthew Carlin (2013). Jason Wallin (2010) A Deleuzian Approach to Curriculum: Essays on a Pedagogical Life, London and New York: Palgrave Macmillan. Deleuze Studies 7 (2):275-283.
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  86. Cesare Casarino (2011). Three Theses on the Life-Image (Deleuze, Cinema, Biopolitics). In Jacques Khalip & Robert Mitchell (eds.), Releasing the Image: From Literature to New Media. Stanford University Press.
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  87. Pierre-Antoine Chardel (2004). Géophilosophie de Deleuze et Guattari. Symposium 8 (3):694-698.
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  88. Graeme Chesters (2008). Complex and Minor : Deleuze and the Alter Globalization Movement(S). In Anna Hickey-Moody & Peta Malins (eds.), Deleuzian Encounters: Studies in Contemporary Social Issues. Palgrave Macmillan.
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  89. Lorenzo Chiesa (2009). Act I Deleuze on Theatre : Artaud, Beckett and Carmelo Bene. I Artaud BwO : The Uses of Artaud's To Have Done with the Judgement of God / Edward Scheer ; Expression and Affect in Kleist, Beckett and Deleuze / Anthony Uhlmann ; A Theatre of Subtractive Extinction : Bene Without Deleuze. In Laura Cull (ed.), Deleuze and Performance. Edinburgh University Press.
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  90. Simon Choat (2009). Deleuze, Marx and the Politicisation of Philosophy. Deleuze Studies 3 (suppl):8-27.
    Against those who wish to marginalise Deleuze's political relevance, this paper argues that his work – including and especially that produced before his collaborations with Guattari – is not only fundamentally political but also profoundly engaged with Marx. The paper begins by focusing on different possible strategies for contesting the claim that Deleuze is apolitical, attempting to debunk this claim by briefly considering Deleuze's work with Guattari. The bulk of the paper is concerned with a close examination of the appearance (...)
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  91. Melissa Clarke (2002). The Space-Time Image: The Case of Bergson, Deleuze, and Memento. Journal of Speculative Philosophy 16 (3):167-181.
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  92. Melissa Clarke (2002). The Space-Time Image: The Case of Bergson, Deleuze, And. Journal of Speculative Philosophy 16 (3).
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  93. David R. Cole (2011). The Actions of Affect in Deleuze: Others Using Language and the Language That We Make .. Educational Philosophy and Theory 43 (6):549-561.
    The actions of affect are prominent in the philosophy of Gilles Deleuze and can be broken down for the purposes of education into two roles. The first alludes to the history of philosophy and the ways in which affect has been used by Spinoza (Deleuze, 1992) Nietzsche (Deleuze, 1983) or Bergson (Deleuze, 1991). In this role, Deleuze reinvigorates and challenges definitions of affect that would place them into systems of understanding that could take paths to metaphysics or to becoming paradigms (...)
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  94. David R. Cole (2011). Matter in Motion: The Educational Materialism of Gilles Deleuze. Educational Philosophy and Theory 44:3-17.
    This paper critically examines the materialism that Gilles Deleuze espouses in his oeuvre to the benefit of educational theory. In Difference and Repetition, he presented transcendental empiricism by underwriting Kant with realism (Deleuze, 1994). Later, in Capitalism & Schizophrenia I & II that were co-written with Félix Guattari (1984, 1988) and that they named Anti-Oedipus and A Thousand Plateaus, Deleuze's philosophical approach is realigned into what I term here as transcendental materialism, and latterly as immanent materialism; that I claim effectively (...)
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  95. Claire Colebrook (2010). Deleuze and the Meaning of Life. Continuum.
    Introduction: The problem of vitalism : active/passive -- Brain, system, model : the affective turn -- Vitalism and theoria -- Inorganic art -- Inorganic vitalism -- The vital order after theory -- On becoming -- Living systems, extended minds, gaia -- Conclusion.
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  96. Claire Colebrook (2009). Derrida, Deleuze and Haptic Aesthetics. Derrida Today 2 (1):22-43.
    In On Touching Derrida locates Jean-Luc Nancy (and, briefly, Gilles Deleuze) within a tradition of haptic ethics and aesthetics that runs from Aristotle to the present. In his early work on Husserl, Derrida had already claimed that phenomenology's commitment to the genesis of sense and the sensible is at one and the same time a commitment to pure and rigorous philosophy at the same time as it threatens to over-turn the primacy of conceptuality and cognition.Whereas Nancy (and those other figures (...)
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  97. Claire Colebrook (2009). Legal Theory After Deleuze. In Rosi Braidotti, Claire Colebrook & Patrick Hanafin (eds.), Deleuze and Law: Forensic Futures. Palgrave Macmillan.
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  98. Claire Colebrook (2008). Review of Gregg Lambert, Who's Afraid of Deleuze and Guattari?. [REVIEW] Notre Dame Philosophical Reviews 2008 (3).
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  99. Claire Colebrook (2008). Introduction Part I. Deleuze Studies 2 (Suppl):1-19.
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  100. Claire Colebrook (2007). The Work of Art That Stands Alone. Deleuze Studies 1 (1):22-40.
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