National University of «Kyiv-Mohyla academy» MEETING THE OTHER AS A CHALLENGE 15th International Conference “Philosophy: the New Generation” Summaries of Reports Kyiv, NaUKMA, April 21–22, 2023 .

A new demarcation is proposed between Natural Philosophy and non-Natural Philosophy—philosophy _tout court_—based on whether or not they follow a non-standard logic of real processes. This non-propositional logic, Logic in Reality (LIR), is based on the original work of the Franco-Romanian thinker Stéphane Lupasco (Bucharest, 1900⁻Paris, 1988). Many Natural Philosophies remain bounded by dependence on binary linguistic concepts of logic. I claim that LIR can naturalize—bring into science—part of such philosophies. Against the potential objection that my approach blurs the distinction (...) between science and philosophy, I reply that there is no problem in differentiating experimental physical science and philosophy; any complete distinction between philosophy, including the philosophy of science(s) and the other sciences is invidious. It was historically unnecessary and is unnecessary today. The convergence of science and philosophy, proposed by Wu Kun based on implications of the philosophy of information, supports this position. LIR provides a rigorous basis for giving equivalent ontological value to diversity and identity, what is contradictory, inconsistent, absent, missing or past, unconscious, incomplete, and fuzzy as to their positive counterparts. The naturalized Natural Philosophy resulting from the application of these principles is a candidate for the ‘new synthesis’ called for by the editors. (shrink)

Eleven top Deleuze scholars reclaim Deleuzian philosophy as moral philosophy Ethics plays a crucial, if subtle, role in Gilles Deleuze's philosophical project. Michel Foucault claimed that Anti-Oedipus was `a book of ethics, the first book of ethics to be written in France in quite a long time'. But what is the nature of the immanent ethics that is developed in Deleuze's thought? How does it differ from previous conceptions of ethics? And what paths does it open for future thought, given (...) the ethical challenges facing humanity in so many domains? Each of the eleven essays in this collection explores the ethical dimension of Deleuze's thought along a new and singular trajectory, and in so doing, attempts to reclaim his philosophy as an ethical philosophy. (shrink)

_Explores the continuities and discontinuities in the work of Henri Bergson and Gilles Deleuze._.

Explores the continuities and discontinuities in the work of Henri Bergson and Gilles Deleuze.

Philosophy & Architecture special number of philosophy@LISBON (International eJournal) 5 | 2016 edited by Tomás N. Castro with Maribel Mendes Sobreira Centro de Filosofia da Universidade de Lisboa ISSN 2182-4371.

Eternal return is the paradox that accounts for the interplay between difference and repetition, a dynamic at the heart of Deleuze's philosophy, and Blanchot's approach to this paradox, even and especially through what it elides, further illuminates it. Deleuze draws on Blanchot's characterisations of difference, forgetting, and the unlivable to depict the ‘sense’ produced via eternal return, which, for Blanchot, is where repetition implicates or ‘carries’ pure difference. However, for Deleuze, difference and the unlivable are also developed by the living (...) repetition or ‘contraction’ of habit, which results in his distinctive characterization of ‘force’, ‘levity’, and sense in eternal return. (shrink)

I argue against the use of general ‘ism’ terms such as ‘speculative realism’ and ‘correlationism’ by Harman. This use is contrasted with more nuanced readings of philosophers, referring to Bryant and DeLanda’s more subtle versions of materialism that do not fit the general label. Instead of general categories I defend Deleuze’s use of the concept of problem as studied by Bell. This argument is then developed through a close reading of Logic of Sense, against Harman’s denial of the reality of (...) relations and processes. I demonstrate that Deleuze is not a correlationist as defined by Harman, by following Sauvagnargues, Smith and Beistegui on the concepts of event and simulacrum in Logic of Sense. I then consider Deleuze’s study of language and his argument that designation, signification and manifestation rely on the concept of sense. This argument leads to a position which is neither idealism, nor materialism, because the differential processes at work in sense cannot be reduced to matter or to the subject, working instead between them and denying their independent reality. (shrink)

This paper sets out a series of critical contrasts between Alain Badiou and Gilles Deleuze's philosophies of the event. It does so in the context of some likely objections to their positions from a broadly analytic position. These objections concern problems of individuation and location in space-time. The paper also explains Deleuze and Badiou's views on the event through a literary application on a short story by John Cheever. In conclusion it is argued that both thinkers have good answers to (...) the objections, but that they diverge on the ontological commitments of their definitions of the event. (shrink)

The Philosophical Tropism of Milan Kundera: The Novel in Search of the lost Definition The philosophical tropism of Milan Kundera is manifested in particular by his novels in search of lost definition. The creation and the redefinition of concepts in his novels aiming at elucidating the essence show his ambition to " make philosophy in the way of a novelist". We examine his processes in the invention of concepts and the definition of words, as well as the similarity between his (...) works and phenomenology, particularly Merleau-Ponty's approach. Through the metaphoricity of language and the inseparability between definitions and characters in his novels, Kundera revives a missed rendezvous between philosophy and novel. The definition of concept is no longer the privilege of philosopher. By the tireless pursuit of defining "the indefinable", Kundera transforms the novel into a place of phenomenological description and a field of thought experimentation, despite his ambiguity about this rapprochement. (shrink)

Deleuze and Guattari's work opens theoretical and political possibilities for us by demonstrating that the boundary between ‘the West’ and the ‘non-West’ is itself a historically unstable epistemological inscription on the surface of the earth, but one that nevertheless retraces itself over and over again. They show us that our political possibilities exist precisely in the ‘non-West’, so long as we understand this term not in the sense of an existing supposedly ‘non-Western’ territory or ‘substance’, but rather as a ‘line (...) of flight’ beyond the nation-state, the form in which the ‘original division’ and creation of the social relation called ‘the West’ continues to produce itself. They thus demonstrate that the way out of the Eurocentric epistemological order lies precisely in clarifying how ‘the West’ was created as an effect of the capitalist axiomatic and maintained by the repetition of this paradoxical ‘commencement’ in the form of the ‘anthropological difference’, congealed into the modern nation-state. In the pursuit of this moment, we will investigate the question of how the social surface is territorialised and enclosed for capitalist accumulation, how the purely heterogeneous topology of the social comes to be inscribed with the traces of the apparatus of capture. (shrink)

If it is true that at the core of the Enlightenment project was an attempt to discover a new definition of human nature itself, there is no doubt that for a long time, and today more than ever, there is a similar urgency to find a different vision of humanity, since the prevailing one – heir of the Enlightenment – is perceived from many sides as in need of a profound revision, if not catastrophic. if we are living in the (...) ruins of modernity, we should neither attempt to embalm them, nor to raze them to the ground. This article maintains that Kant’s work on the reflecting judgment can offer precious resources to reshape that image of humanity that we feel is now inadequate in the face of the complexity of our forms of life, without the need to abandon ourselves to old and new longings for the absolute. (shrink)

The paper assumes that education is part of the process of discursive construction of society. The theoretical framework on which this argument is based includes Ernesto Laclau’s theory of the “ontological impossibility and political necessity of society”, and the role discourse and empty signifiers play in the establishment of political identities. Laclau’s theory is supplemented here by ideas of Derrida, Lacan, Žižek and Marx, and by other traits in contemporary semiotics that relate to the notion of “the void” in semantic (...) systems. My claim is that empty signifiers, crucial to the production of the totality of society, are discursively produced, among others, in pedagogical debates. This is illustrated by one historical example (Rouuseau), which gives ground for more contemporary analyses, and on the basis of the present economic discourse of educating and the idea of “knowledge society”. The main conclusion is that education, in contemporary discourse of learning, becomes a neurotic symptom of the lack of overt domination in social relations. (shrink)

In What Is Philosophy? we find philosophy devised as that power of thinking and creating which, in a division of labour with science and art, creates the concept. This division of labour points to the free interplay of Reason, Understanding and Imagination in Kant's Critique of Judgement and enables us to affirm, without obliterating the differences in kind, the non-hierarchical relationship between the three forms of thought that is asserted by Deleuze and Guattari. However, as powers of thinking and creating, (...) philosophy, science and art do not inscribe themselves in a transcendental subject. Rather, Deleuze and Guattari conceive of them, following Spinoza's ‘creating nature’, as powers that express themselves in an attribute in which every thinking subject participates. (shrink)

Resumen El concepto de “quiasmo” es fundamental en la filosofía del “último” Merleau-Ponty. Me interesa retomar este concepto para mostrar que, en la nueva ontología esbozada en Le visible et l’invisible y en las notas de la misma época, su función guarda correspondencia con la tarea que, a lo largo de la historia de la filosofía, ha desempeñado la imaginación. En este sentido, una ontología del quiasmo supone por necesidad pensar una ontología de la imaginación. Además, este concepto permite arrojar (...) una luz nueva sobre el problema de la subjetividad.The concept of “chiasm” is central to the philosophy of the “late” Merleau-Ponty. My aim is to retrieve this concept in order to show that, within the framework of the new ontology outlined in Le visible et l’invisible and the notes written during the same period, its function corresponds to the function that imagination has performed throughout the history of philosophy. Thus, an ontology of chiasm necessarily involves reflecting upon an ontology of imagination. Furthermore, the concept of chiasm enables us to shed new light on the problem of subjectivity. (shrink)

In 1990, Antonio Negri pointed out some problems with Deleuze's political philosophy. Substituting infra-structures for life or desire, as constitutive dimensions of power formations, did not imply giving up on Marx, but it certainly did imply a change in the table of conceptual analysis and a profound renovation of the questions that pertain to militant praxis. Taking this into account, we intend to explore the sense of a rare fidelity to Marx, and a certain idea of intellectual commitment that, reframing (...) its objects and its instruments, pretends to renew political thinking in order to confront the unforeseeable of new knowledge, new techniques and new political facts. (shrink)

The paper identifies three recent lines of interpretation of the politics that can be derived from Deleuze and Guattari, all of which share a way of reading the dualisms in their work that can be traced back to how they understand the actual/virtual partition, and to an alleged pre-eminence of the virtual over the actual. It is argued that this reading is not only inaccurate, but obscures the political dimension of Deleuze and Guattari's work. Clarifying the latter requires a reinterpretation (...) of the dualisms involved (as dyads rather than binaries), of the relation between virtual and actual (as a formal distinction where one acts back upon the other), and the drawing of a clear distinction between what Deleuze calls a ‘transcendent exercise’ of thought and sensibility and the properly metaphysical exercise that sets up the distinction between virtual and actual. What then appears is an image of Deleuze's and Guattari's thought that is far more concerned with practical questions and with a situated political practice of intervention. (shrink)

This paper argues that in daycare centres in France, where children are cared for from four months to age three, the competence of female staff members is usually denied and unvalued vis à vis the expert opinions. The paper highlights empirical research on early childhood and gender, providing pragmatic access to children's languages of desire, a language mostly ignored. Incorporating the ideas of Foucault, Deleuze and Guattari, the paper draws upon the conceptualization of Fernand Deligny who took care of autistic (...) children in mapping what he called ‘lines of wandering’, an idea that shows how desire can become accessible. In the present ‘society of control’ which Deleuze analyses and which coexists with Foucault's discipline and biopower, such lines of flight enable the emergence of a new narrative for young children's desire, and for the competence of the female staff members in their departure from the highway of normalization. (shrink)

This paper argues that in daycare centres in France, where children are cared for from four months to age three, the competence of female staff members is usually denied and unvalued vis à vis the expert opinions. The paper highlights empirical research on early childhood and gender, providing pragmatic access to children's languages of desire, a language mostly ignored. Incorporating the ideas of Foucault, Deleuze and Guattari, the paper draws upon the conceptualization of Fernand Deligny who took care of autistic (...) children in mapping what he called ‘lines of wandering’, an idea that shows how desire can become accessible. In the present ‘society of control’ which Deleuze analyses and which coexists with Foucault's discipline and biopower, such lines of flight enable the emergence of a new narrative for young children's desire, and for the competence of the female staff members in their departure from the highway of normalization. (shrink)

Tras elaborar una versión de la Historia Universal motorizada por la producción deseante, Deleuze adoptó un viraje anti-historicista, desplazándose a los devenires no históricos y multiplicando perspectivas negativas sobre la historia. En el marco del debate entre quienes le adjudican posiciones exclusivamente anti-historicistas y quienes le atribuyen una filosofía de la historia o una metodología historicista, proponemos elucidar las críticas deleuzianas a la historia sirviéndonos de la distinción entre la historia como realidad objetiva y la disciplina histórica. Además, analizamos la (...) primacía otorgada a la filosofía sobre la historia a partir de su concepción del acontecimiento y su temporalidad. (shrink)

Kyiv-Mohyla Seminar on the History of Philosophy was established by the Kyiv-Mohyla Academy’s Department of Philosophy and Religious Studies in 2003. In this yearly seminar, the Department’s members as well as the historians of philosophy from other academic institutions regularly take part. Since 2003, 16 meetings of the seminar took place. They were focused on such topics as “Historiography of Philosophy in Ukraine: Current State and Perspectives”, “Actual Problems of the Source Studies in the Historiography of Philosophy”, “The Problem of (...) Text Interpretation in the Historiography of Philosophy”, “Dmytro Chyzhevskyi as a Historian of Philosophy”, “Historiography of Philosophy in Ukraine: Current State and Perspectives”, “The Problem of Method in the Historiography of Philosophy”, “Oleksii Losiev: Personality and Heritage ”, “Methodology of the Historiography of Philosophy: Actual Strategies”, “Wilhelm Windelband as a Philosopher and Historian of Philosophy ”, “Hegel’s Heritage in the Mirror of Interpretations”, “The Studies on the History of Philosophy: New Generation”, “Kant’s Criticism from the perspective of Wolf’s dogmatism”, “The Reception of Indian Philosophy in Ukraine: 1840s–1930s”, “Did Kant Answer the Question on What a Man Is?”. The proceedings of the early three meetings were published in a special volume. The current issue of “NaUKMA Research Papers in Philosophy and Religious Studies” contains the proceedings of the sixteenth meeting of Kyiv-Mohyla Seminar on the History of Philosophy, which took place at the National University of Kyiv-Mohyla Academy on February 1, 2017. The main speaker was Dr. Taras Lyuty, while the co-speakers included Dr. Mykhailo Minakov and Dr. Vakhtang Kebuladze. The meeting was conducted by Prof. Vadym Menzhulin. The audio recording of the meeting was deciphered by a PhD-student Taras Fostiak. (shrink)

This paper first queries what type of concept of emergence, if any, could be connected with the different chemical activities subsumed under the label ‘quantum chemistry’. In line with Roald Hoffmann, we propose a ‘rotation to research laboratory’ in order to point out how practitioners hold a molecular whole, its parts, and the surroundings together within their various methods when exploring chemical transformation. We then identify some requisite contents that a concept of emergence must incorporate in order to be coherent (...) from the standpoint of the scientific practices involved. In this respect, we finally propose a relational form of emergence which pays attention to the constitutive role of the modes of intervention and to the co-definition of the levels of organization. No metaphysical distinction between the higher and basic levels of organization is supposed, but only a plurality of modes of access. Moreover, these modes of access are not construed as mere ways of revealing intrinsic patterns of organization but, on the contrary, are considered to be active elements on which the constitution of those patterns depends. What is at stake in this paper is therefore not an ontological form of emergence but an agnostic one which fits what chemists do in their daily work. (shrink)

Over the past few decades, the work of Georg Simmel (1858–1918) has again become of interest. Its reception, however, has been fairly one-sided and selective, mostly because Simmel’s philosophy has been bypassed in favor of his sociological contributions. This article examines Simmel’s explicit reflections on the nature of philosophy. Simmel defines philosophy through three aspects which, according to him, are common to all philosophical schools. First, philosophical reasoning implies the effort to think without preconditions. Second, Simmel maintains that in contrast (...) to other sciences, only philosophy is oriented toward constructing a general view of the world. Third, Simmel claims that philosophical work worthy of the name creates a sphere of a typical way of being in relation to world, a third sphere that is between the personal and the objective. According to Simmel, what has made philosophy’s eminent figures great is that they have advanced a type of thinking and developed it into a particularly interesting form, and this type can still correspond with the way we experience the world. It is significant that these three aspects through which Simmel defines philosophical activity emphasize the forms of questioning, not the contents or objects of thought. Still, he thinks that an interaction with concrete examples is always required in order to make philosophy a meaningful activity. This stance is reflected in the wide variety of topics studied by Simmel himself. In his last works Simmel began to emphasize another aspect of philosophy, its nature as a living movement of thought related to fundamental human limitedness: just as life itself ceaselessly reaches beyond its present form, so philosophy constantly strives to overcome the preconditions of thinking. (shrink)

The thought of Heidegger and Bataille has rarely been placed in proximity. However, the notion of the `ecstatic' unconsciously draws them together. Its fundamental ramifications in each thinker's oeuvre should prompt serious reflection, particularly in the age of calculation and cybernetics. The non-utilitarian aspects of the gift, exchange, sacrifice and the sacred also bring the two thinkers closer to each other in a challenge to the dominance of what Bataille calls the `restricted economy' of balanced accounts and equilibrium at all (...) costs. To allow the thought of Heidegger and Bataille to communicate is to demarcate a point of resistance to an uncritical acceptance of the postmodern age. However, this must be tempered by the recognition that the situation is immensely complex, and that there is always a risk of political regression in every essentialist orientation - as the example of Heidegger shows. (shrink)

In this paper I examine how well Merleau-Ponty's philosophy can respond to Deleuze's challenge to phenomenology. The Deleuzian challenge is double, that of immanence and that of difference; in other words, the double challenge is what Deleuze calls the paradox of expression. I bring together, in particular, Deleuze's 1969 The Logic of Sense and Merleau-Ponty's 1945 the Phenomenology of Perception, and am able to discover a lot of similarities mainly centered around the notion of a past that has never been (...) present. However, this comparison is not decisive; what alone can decide is an interpretation of expression in Merleau-Ponty's final, unfinished The Visible and the Invisible. (shrink)

Straipsnyje analizuojami ir gretinami Deleuze’o filosofija ir spekuliatyvusis realizmas. Remdamasi jo požiūriu į meną, autorė teigia, kad Deleuze’o filosofija laikytina spekuliatyviojo meno suvokimo kritika. Straipsnyje atskleidžiama, kad spekuliatyviojo realizmo kryptis, vadinamoji į objektą orientuota ontologija, nepajėgi paaiškinti mums žinomo šiuolaikinio meno. Nustatomi skirtumai tarp į objektą orientuotos ontologijos ir Deleuze’o požiūrio, kuris atskleidžia meną kaip tai, kas antžmogiška, kas gali padėti spręsti OOO patiriamas problemas. Išanalizavus Deleuze’o filosofiją apie meną ir palyginus ją su SR, straipsnyje bandoma ieškoti jų panašumų. Atskleidžiamas (...) analogiškas Deleuze’o ir racionalistinės SR krypties požiūris į filosofijos, meno ir mokslo sąryšį. Randama panašumų ne tik tarp Deleuze’o ir SR, bet ir tarp SR ir meno. (shrink)

The author examines concepts of real time and real-time in relation to notions of perception and processes of sonification. He explores these relationships in three case studies and suggests that sonification can offer a form of reconciliation between ontology and phenomenology, and between ourselves and the flux we are part of.

Hastings reads the novel Comme dans un film des frères Coen by Bertrand Gervais as addressing both the midlife and the blank page crisis. Indeed, the main character of this novel is a writer in his fifties who still suffers from the failure of his last novel ignored by the critics. Disenchanted, he slowly enters a world of fantasy, and falls in love with the voice of his GPS he called Gwyneth “parle trop” therefore recalling the name of the actress (...) with the same name. He gradually loses contact with his wife and his son, a successful painter, and is transformed into “the man who was not there” another character from a movie by the Coen brothers entitled The Barber: the man who was not there. Hastings asks: How could one get lost with a GPS? After the main character had initially bought his GPS for a trip in Australia in order to find his way, it started to go beyond its role as a road guide and questioned where he was in his relationship with his wife, in his career as a writer, and in his skin as a mature man. Not only was the GPS not fulfilling its purpose but also it started to ruin a fragile relationship hoping to find its way back to love during a last minute trip in Australia. Even after destroying the annoying talkative GPS, it continued to disrupt the couple in the plane on the way back to Canada. As much as Gwyneth the GPS is synonymous with escape and freedom, it is also showing the main character the wrong way, the way out of his reality, out of his family and out of his life. His attempts to free himself from Gwyneth are worthless, her image is still there, haunting his thoughts like images from a movie. But the displacement happens at another level than just the diegetic one. The confrontation of the text with moving images has consequences on the shape of the text itself. The mapping of the text on the page is influenced by this amalgam. The white page becomes a space where words are rearranged in different ways, some of which suggest poetry, other cartoons or cinematic images. The displacement of literature in areas that were previously foreign to it is at the heart of creative activity, and determines its renewal. Hastings presents the consequences resulting from the confrontation with the GPS, both on the mapping of one’s identity as well as the mapping and the shaping of the text itself. (shrink)

In rehabilitation, there is a growing interest in ethics. That said, few meta-ethical reflections have been conducted to date. Therefore, a review and critical analysis of the use of the concept of “ethical issue” is warranted. To this end, a systematic and critical review of the literature discussing ethical issues in rehabilitation was conducted. This review, based on the method developed by McCullough and colleagues, identified and analyzed 80 articles. Several characteristics and gaps in the conceptualization of the ethical issue (...) concept were noted. Three main findings emerge from the study: 1) the corpus of texts studied is dominated by descriptive ethics; 2) ethical conceptualisation is marginal, in that ethical concepts are generally stated without being defined; and 3) the corpus is characterized by the use of amalgams and by the multiplication of imprecise ethical concepts that are often used as synonyms while referring to distinct phenomena. These conceptual gaps create conceptual confusion and imprecision that can undermine ethics research, teaching and clinical ethics, and discredit the discipline of ethics. (shrink)

Review essay of Peter Hallward's Out of This World: Deleuze and the Philosophy of Creation.

In his essay on Herman Melville, Gilles Deleuze writes about an affirmation of the world as process and as archipelago. What does this mode of affirmation mean not only for the philosophy of Deleuze, but also for us all who live in this world today? This is the principal issue which I try to take up in my paper. Already in his text on David Hume, the young Deleuze was obliged to confront the problematics of the becoming-system of collection, which (...) would accompany him throughout his life. This essay discusses the ways in which Deleuze's central concepts including ‘transcendental empiricism', ‘difference/repetition', ‘schizophrenia’, ‘chaosmos', ‘thousand plateaus', ‘and’ and ‘line of flight’ are interconnected within his notion of archipelagic system. (shrink)

Más allá de sus diferencias y tensiones conceptuales, Hegel y Deleuze comparten el esfuerzo por concebir una filosofía de la naturaleza que no se confunda con el conocimiento científico de sus épocas respectivas – con el cual sin embargo se relacionan. En este artículo, se toma como base el orden de exposición de la “física orgánica” en la Enciclopedia de las ciencias filosóficas de Hegel para ponerla en relación con tres capítulos de Mil Mesetas, de Deleuze y Guattari. Así la (...) naturaleza geológica, la vegetal y la animal se confrontan respectivamente con “La geología de la moral”, el rizoma y los devenires-animales. El resultado, desde el estudio de Deleuze, es la posibilidad de encontrar, dentro de la caótica exposición de Mil mesetas, una determinación ontológica progresiva y una valorización de las formas existentes. Desde la interpretación de Hegel se podrá encontrar, dentro de la rígida estructura de la escala de la naturaleza, la estimación de lo anómalo y singular. (shrink)

This essay starts with the assumption that philosophical practice is defined as an exercise of linguistic clarification. Whether in oral or written form, philosophy stems from the need to explicate and objectify the logós, formulating concepts. In the particular case of artistic practice, on the other hand, the signifier is more visible than the signified and the impermanence of objectivity is more clearly shown. In art, language is thus open to multiplicity and inexpressibility and the word is no longer logically (...) or syntactically objectified. The truth which develops within art is not universal but the embodiment of an engaging and embryonic form. Art is the place where truth is in motion, a form of resistance, an all-embracing, unifying experience intimately close to world- changing practices. (shrink)

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 (...) e um conceito: o problema da seleção ética como melhor problema do que o julgamento como uma solução moral, e o conceito de "eterno retorno", tal como circunscrito pela interpretação que Deleuze faz da filosofia de Nietzsche. (shrink)

My discussion addresses the differences between analytic and continental philosophy concerning the use of logic and exact reasoning in philosophical practice. These differences are mainly examined in the light of the controversial dominance of Hegel's concept of logic in twentieth-century continental philosophy. The inquiry is developed in two parts. In the first, I indicate some aspects of the analytic -continental divide, pointing to the role that the topic 'logic and philosophy' plays in it. In the second part, I give a (...) short account of the views of logic which are typical of the three main trends of continental philosophy. I also suggest how, with the aid of some typical analytical devices, some continental 'anti-logical' attitudes may be corrected, on their own terms. (shrink)

Este artigo investiga a presença da semiótica de C. S. Peirce na filosofia de Gilles Deleuze. O interesse pelas ideias de Peirce se deu a partir da parceria que Deleuze estabeleceu com Félix Guattari, e que se manifesta no uso dos conceitos de semiótica e diagrama em sua obra conjunta “Mil platôs”. Mais tarde, Deleuze faria um uso mais aprofundado da semiótica de Peirce em seus livros e cursos sobre cinema.

According to What Is Philosophy?, all disciplines combat opinion, but art fights most effectively because art and opinion both pertain to sensibility. Yet, this common provenance also makes the line dividing art and opinion porous. The stakes of this porosity are perhaps most visible in the relation of art to life. Although art must avoid two forms of death, ‘chaos’ and ‘opinion’, Deleuze and Guattari don't treat chaos and opinion equally. The fundamental distinction between good death and bad death, between (...) death by chaos and death by opinion, has a number of problematic consequences. Perhaps the most consequential: opinion is deadlier than death itself. (shrink)