David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
Learn more about PhilPapers
In Paul Patton & John Protevi (eds.), The Proceedings of the Twenty-First World Congress of Philosophy. Continuum 123-130 (2003)
This paper will attempt to assess the primary differences between what I take to be the two primary philosophical "traditions" in c o n t e m p o r a r y French philosophy, using Derrida and Deleuze as exemplary representatives. The body of the paper will examine the use of these terms in three different areas of philosophy on which Derrida and Deleuze have both written: subjectivity, ontology, and epistemology. In the field of subjectivity, the notion of the subject has been critiqued in two manners, either by appealing either to the transcendence of the other or to the immanent jlux of experience itself, in relation to which the Ego itself is trancendent . In the field of ontology, a purely "immanent" ontology would be an ontology in which there is neither a "beyond" or an "otherwise" Being, nor "interruptions" in Being, both of which would require an appeal to a formal element of transcendence . Such a "transcendent" and aporetic structure, which can never appear or be present as such within Being, is what lies at the basis of the project of deconstruction, with its attendant aporias . This distinction, finally, finds parallels in Kant's epistemology, for whom the possible experience is conditioned by purely immanent criteria , whereas what goes beyond the limits of possible experience is transcendent . Drawing on these three thread of analysis, the paper concludes with an assessment of what is at stake in the ethical differences between the two traditions. The question of "transcendence" is "What mast I do?", which is the question of morality . The question of "immanence" is "What can I do?" . For Levinas and Derrida, ethics precedes ontology because it is derived from an element of transcendence ; for Deleuze, ethics is ontology because it is derived from the immanent relation of beings to Being at the level of their existence
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
Knox Peden (2011). Descartes, Spinoza, and the Impasse of French Philosophy: Ferdinand Alquie Versus Martial Gueroult. Modern Intellectual History 8 (2):361-390.
Similar books and articles
Gilles Deleuze (2001). Pure Immanence: Essays on a Life. Distributed by the MIT Press.
Jacob Holsinger Sherman (2009). NO WEREWOLVES IN THEOLOGY?: TRANSCENDENCE, IMMANENCE, AND BECOMING-DIVINE IN GILLES DELEUZE. Modern Theology 25 (1):1-20.
Daniel W. Smith (2007). Deleuze and Derrida, Immanence and Transcendence. The Proceedings of the Twenty-First World Congress of Philosophy 11:123-130.
Kathrin Thiele (2010). 'To Believe In This World, As It Is': Immanence and the Quest for Political Activism. Deleuze Studies 4 (supplement):28-45.
Kristien Justaert (2007). “Ereignis” (Heidegger) or “La Clameur de l'Être” (Deleuze). Philosophy and Theology 19 (1/2):241-256.
R. Ferrell (2003). Hume Reads Freud: Empiricism as Rhetorical Event. Critical Horizons 4 (2):265-280.
Miguel de Beistegui (2005). The Vertigo of Immanence: Deleuze's Spinozism. Research in Phenomenology 35 (1):77-100.
Leonard Lawlor (2003). The Beginnings of Thought : The Fundamental Experience in Derrida and Deleuze. In Paul Patton & John Protevi (eds.), Between Deleuze and Derrida. Continuum
A. Larson (2003). Gatsby and Us. Critical Horizons 4 (2):281-303.
Added to index2009-01-28
Total downloads143 ( #27,779 of 1,934,733 )
Recent downloads (6 months)84 ( #4,657 of 1,934,733 )
How can I increase my downloads?