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Summary Gilles Deleuze (1925-1995) studied at the Sorbonne and taught at various lycées before holding professorships at the University of Lyon (1964-1969) and the University of Paris VIII at Vincennes (1969-1987). Throughout his career, Deleuze sustained a profound engagement with the history of philosophy, publishing monographs on Spinoza, Leibniz, Hume, Kant, Nietzsche and Bergson, in addition to his original philosophical work on a variety of topics including metaphysics, ethics, science, language, politics and psychoanalysis, as well as literature, cinema and painting. Nonetheless, Deleuze once called himself a “pure metaphysician,” and this characterization becomes apparent through some common themes that range across his diverse body of work: immanence (as opposed to transcendence), emergence and becoming (as opposed to persistence and being), and difference (as opposed to identity). Scholarship on Deleuze is rapidly growing and his increasing influence extends far beyond philosophy.
Key works Deleuze’s magnum opus is Difference and Repetition (1968). He is also widely known for his collaborative works with Felix Guattari, most notably the two-volumes of Capitalism and Schizophrenia: Anti-Oedipus (1972) and A Thousand Plateaus (1980), as well as their last collaboration, What is Philosophy? (1991). While it is difficult to isolate key texts from his work on the history of philosophy, Nietzsche and Philosophy (1962) and Bergsonism (1966) reinvigorated interest in those figures and garnered considerable attention of their own account.
Introductions Claire Colebrook’s Gilles Deleuze (2001) and Todd May’s Gilles Deleuze: An Introduction (2005) are two basic introductions to Deleuze’s thought. Daniel Smith’s Essays on Deleuze (2012) is the most comprehensive reference on Deleuze.
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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. Jerold J. Abrams (2003). Cinema and the Aesthetics of the Dynamical Sublime: Kant, Deleuze, Heidegger and the Architecture of Film. Film and Philosophy 7:60-76.
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  3. 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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  4. Yves Abrioux (2009). Intensive Landscaping. In Bernd Herzogenrath (ed.), Deleuze/Guattari & Ecology. Palgrave Macmillan. 251--65.
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  5. 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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  6. 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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  7. Morgan M. Adamson (2013). The Closure of the 'Gold Window': From 'Camera-Eye' to 'Brain-Screen'. Film-Philosophy 17 (1):245-264.
    This essay explores the correspondence between cinema and money through an investigation of what I call the 'financialization of the image.' Drawing from the tradition of psychoanalytic film criticism and the cinematic ontology of Gilles Deleuze, it argues that the 'camera-eye' and the 'brain-screen' are distinct modes of organizing cinematic perception in capital. Furthermore, it argues that Gilles Deleuze's understanding of the brain-screen is the most adequate mode of thinking of the organization of subjective vision within control societies and the (...)
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  8. Brent Adkins (2013). At the Crossroads of Philosophy and Religion: Deleuze's Critique of Hegel. In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press.
  9. 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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  10. Ali Akay (2007). Gilles Deleuze en turc. Multitudes 2 (2):179-185.
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  11. Mai Al-Nakib (2014). 'The People Are Missing': Palestinians in Kuwait. Deleuze Studies 8 (1):23-44.
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  12. 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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  13. Christa Albrecht-Crane (2011). Style, Stutter. In Charles J. Stivale (ed.), Gilles Deleuze: Key Concepts. Mcgill-Queen's University Press.
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  14. Fernando Rampérez Alcolea (2009). Dos respuestas desde la estética a la pregunta por la filosofía, a través de Heidegger y Deleuze. Logos. Anales Del Seminario de Metafísica 41:175-186.
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  15. Barry Allen (2011). Without Criteria: Kant, Whitehead, Deleuze, and Aesthetics. Common Knowledge 17 (1):198-199.
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  16. 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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  17. 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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  18. Éric Alliez (2006). Deleuze avec Masoch. Multitudes 2 (2):53-68.
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  19. Eric Alliez (2003). Ontology and Logography : The Pharmacy, Plato, and the Simulacrum. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum.
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  20. Éric Alliez (2000). Midday, Midnight: The Emergence of Cine-Thinking. In Gregory Flaxman (ed.), The Brain is the Screen: Deleuze and the Philosophy of Cinema. University of Minnesota Press. 293--302.
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  21. Éric Alliez (2000). Badiou/Deleuze. Multitudes 1 (1):192-194.
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  22. 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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  23. 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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  24. Darren Ambrose (2006). Deleuze, Philosophy, and the Materiality of Painting. Symposium 10 (1):191-211.
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  25. 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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  26. Dudley Andrew (2000). The Roots of the Nomadic: Gilles Deleuze and the Cinema of West Africa. In Gregory Flaxman (ed.), The Brain is the Screen: Deleuze and the Philosophy of Cinema. University of Minnesota Press. 215--249.
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  27. Emilia Angelova (2013). Hegel and Deleuze on Life, Sense, and Limit. In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press.
  28. Emilia Angelova (2006). Quasi-Cause in Deleuze. Symposium 10 (1):117-133.
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  29. Daniela Angelucci (2012). Deleuze E I Concetti Del Cinema. Quodlibet.
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  30. Daniela Angelucci (2006). Il raggiro universale: Welles E Deleuze. Rivista di Estetica 46 (31-33):145.
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  31. Keith Ansell Pearson (2007). Overcoming the Weight of Man : Nietzsche, Deleuze, and Possibilities of Life. Revue Internationale de Philosophie 3:245-259.
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  32. Keith Ansell-Pearson (2007). Beyond the Human Condition: An Introduction to Deleuze's Lecture Course. Substance 36 (3):57-71.
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  33. 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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  34. Keith Ansell-Pearson & Keith Ansell Pearson (eds.) (1997). Deleuze and Philosophy: The Difference Engineer. Routledge.
    The work of Gilles Deleuze has had an impact far beyond philosophy. He is among Foucault and Derrida as one of the most cited of all contemporary French thinkers. Never a student 'of' philosophy, Deleuze was always philosophical and many influential poststructuralist and postmodernist texts can be traced to his celebrated resurrection of Nietzsche against Hegel in his Nietzsche and Philosophy , from which this collection draws its title. This searching new collection considers Deleuze's relation to the philosophical tradition and (...)
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  35. Giuliano Antonello (2011). Prospettiva Deleuze: Filosofia, Arte, Politica. Ombre Corte.
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  36. Manola Antonioli (2010). Contr'hommage pour Gilles Deleuze. Symposium 14 (1):143-145.
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  37. Manola Antonioli (2007). Deleuze, Guattari E L'Architettura. Iride 20 (2):319-330.
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  38. 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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  39. Kurt Appel, Andreas Arndt, Jure Zovko & Henk de Berg (2007). Brent Adkins, Death and Desire in Hegel, Heidegger and Deleuze. Edinburgh: Edinburgh University Press, 2007. Jolyon Agar, Rethinking Marxism: From Kant and Hegel to Marx and Engels. London: Routledge, 2007. [REVIEW] The Owl of Minerva 39:1-2.
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  40. 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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  41. Tommaso Ariemma (2010). Immagini E Corpi: Da Deleuze a Sloterdijk. Aracne.
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  42. Tommaso Ariemma (2009). Logica Della Singolarità: Antiplatonismo E Ontografia in Deleuze, Derrida, Nancy. Aracne.
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  43. Stephen Arnott (2001). Deleuze's Idea of Cinema. Film-Philosophy 5 (2).
    _Deleuze and Guattari: New Mappings in Politics, Philosophy and Culture_ Edited by Eleanor Kaufman and Kevin Jon Heller Minneapolis: University of Minnesota Press, 1998 ISBN 0-8166-30283 320 pp.
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  44. Stephen Arnott (1999). In the Shadow of Chaos: Deleuze and Guattari on Philosophy, Science, and Art. Philosophy Today 43 (1):49-56.
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  45. Jeremy Aroles (2013). Utopies Et Devenirs Deleuziens by Philippe Mengue (Review). Utopian Studies 24 (1):158-161.
    In Utopies et devenirs deleuziens (Utopias and Deleuzian becomings), Philippe Mengue reflects on the complex and sometimes problematic relationship between the French philosopher Gilles Deleuze and the concept of utopia. As argued by Mengue, Deleuze’s position on utopia is distinctive and can bring interesting insights into contemporary discussions on both philosophy and utopias. While Mengue is not a specialist of utopias, he certainly presents a respectable expertise on Deleuze and his thought, making this book an original contribution to the field. (...)
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  46. 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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  47. 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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  48. Branka Arsić (2003). The Passive Eye: Gaze and Subjectivity in Berkeley (Via Beckett). Stanford University Press.
    The Passive Eye is a revolutionary and historically rich account of Berkeley’s theory of vision. In this formidable work, the author considers the theory of the embodied subject and its passions in light of a highly dynamic conception of infinity. Arsic shows the profound affinities between Berkeley and Spinoza, and offers a highly textual reading of Berkeley on the concept of an “exhausted subjectivity.” The author begins by following the Renaissance universe of vision, particularly the paradoxical elusive nature of mirrors, (...)
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  49. 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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  50. A. Badiou (2000). To Break in Two the History of the World (Nietzsche and Deleuze). Filozofski Vestnik 21 (3):103-119.
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