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G. Deleuze (forthcoming). Empiricism and Subjectivity: An Essay on Hume's Theory Of.

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  1.  8
    The Misadventures of the “Problem” in “Philosophy”.Giuseppe Bianco - 2018 - Angelaki 23 (2):8-30.
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  2.  9
    Are We Mad? Intensity and the Problems of Modern Philosophy.Jeffrey A. Bell - 2017 - Deleuze and Guatarri Studies 11 (2):195-215.
    In this essay Deleuze's concept of intensity is placed into the context of the problem of accounting for the relationship between sense perception and our conceptual categories. By developing the manner in which Kant responds to Hume's critique of metaphysics, this essay shows how Deleuze develops a Humean line of thought whereby the heterogeneous as heterogeneous is embraced rather than, as is done in Kant, being largely held in relationship to an already prior unity.
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  3.  9
    Form IV: From Ruyer's Psychobiology to Deleuze and Guattari's Socius.Jon Roffe - 2017 - Deleuze and Guatarri Studies 11 (4):580-599.
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  4. Kierkegaard’s Quest: How Not to Stop Seducing.Finn Janning - 2015 - Philosophy of Management 14 (2):95-109.
    Change has traditionally been perceived as something to be avoided in favor of stability. This can be witnessed in both individual and organizational approaches to change. In this paper, change as a process of becoming is analyzed. The author relates change to seduction to introduce new perspectives to the concept. The principal idea is that the process of change is a seductive experience. This assumption highlights the positive aspects of becoming, growing, and changing. In doing so, reference is made to (...)
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  5. Is A New Life Possible? Deleuze and the Lines.Miranda Luis de - 2013 - Deleuze and Guatarri Studies 7 (1):106-152.
    In his dialogues with Claire Parnet, Deleuze asserts that: ‘Whether we are individuals or groups, we are made of lines’ (Deleuze and Parnet 2007: 124). In A Thousand Plateaus (with Guattari), Deleuze calls these kinds of ‘lifelines’ or ‘lines of flesh’: break line (or segmental line, or molar line), crack line (or molecular line) and rupture line (also called line of flight) (Deleuze and Guattari 2004a: 22). We will explain the difference between these three lines and how they are related (...)
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  6. Between Realism and Anti-Realism: Deleuze and the Spinozist Tradition in Philosophy.Jeffrey Bell - 2011 - Deleuze and Guatarri 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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  7.  39
    Time Out of Joint: Hamlet and the Pure Form of Time.Henry Somers-Hall - 2011 - Deleuze and Guatarri Studies 5 (Suppl):56-76.
    The aim of this paper is to explore why Deleuze takes up Hamlet's claim that ‘time is out of joint’. In the first part of this paper, I explore this claim by looking at how Deleuze relates it to Plato's Timaeus and its conception of the relationship between movement and time. Once we have seen how time functions when it is ‘in joint’, I explore what it would mean for time to no longer be understood in terms of an underlying (...)
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  8.  65
    Analogon Rationis: Baumgarten, Deleuze and the 'Becoming Girl' of Philosophy.Leyla Haferkamp - 2010 - Deleuze and Guatarri Studies 4 (1):62-69.
    Baumgarten's Enlightenment Aesthetica provides an important philosophical analogon to Deleuze's alignment of the ‘logic of sense’ and the ‘logic of sensation’. By linking serious reason with its ‘other’, frivolous feeling, the book greatly influenced Herder and the Romantic movement. Baumgarten called aesthetics ‘logic's younger sister’. Like Deleuze he propagates nothing less than the ‘becoming-girl’ of philosophy.
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  9.  8
    Power After Hegemony.S. Lash - 2007 - Theory, Culture and Society 24 (3):55-78.
    The treatment in what follows of the politics of hegemony is not per se one of Gramsci, or Laclau or of Stuart Hall's earlier work. At stake is something that encompasses a more general regime of power that will be developed throughout the length of this: what might be called 'extensive politics'. What I will try to show is that such extensive power or such an extensive politics is being progressively displaced by a politics of intensity. I will trace the (...)
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  10.  32
    Becoming and Un-Becoming: The Theory and Practice of Anatta.Clare Carlisle - 2006 - Contemporary Buddhism 7 (1):75-89.
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  11.  1
    Deleuzean Ethics.P. Goodchild - 1997 - Theory, Culture and Society 14 (2):39-50.
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