By Graham Jones, Jon Roffe

Gilles Deleuze's paintings at the historical past of philosophy, cinema, portray, literature, and politics has crossed the disciplinary divide in attention-grabbing and stunning methods. Pouring over the numerous and sundry resources from which Deleuze framed his leading edge ideas, this assortment identifies the thinker's most vital impacts, the importance of which, both because of their obscurity or the complexity in their position within the Deleuzean textual content, has but to be deeply understood. This quantity is critical for deciphering the context from which Deleuze's rules emerge and contains essays at the critic's courting to Marx, Simondon, Lacan, Hegel, Hume, Maimon, Ruyer, Kant, Heidegger, Husserl, Reimann, Leibniz, Bergson, and Freud.

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The sense of these predicates is rather in quale, as they function to modify or qualify essence or otherwise to individuate beings. 16 First, there is a direct primacy, whereby the quidditative sense applies univocally to all substances that need not share anything in common – hence the statements ‘God is’ and ‘Socrates is’ express the same sense of being. Second, there is a virtual primacy, whereby the other senses of being refer to the quidditative sense through the adherence of attributes to substances.

Ironically, however, univocal being is actually what underpins them and therefore what makes Deleuze a genuine philosopher of difference. Royal Holloway, University of London Notes 1. This chapter returns me to issues on the relationship between Duns Scotus and Deleuze that I elaborated earlier in ‘The Rights of Simulacra: Deleuze and the Univocity of Being’, Continental Philosophy Review 34:4 (2001), pp. 437–53; and Genealogies of Difference (Urbana and Chicago: University of Illinois Press, 2002), ch.

This chapter will review Deleuze’s and Duns Scotus’s engagements with the ancient and medieval controversies surrounding the relations possible within primary diversity, demonstrating that even where it is put in the service of Platonist-Christian thought, univocity nevertheless speaks to difference. It will also locate what, from Deleuze’s perspective, is the fundamental limitation of the Scotist ontology: its refusal to extend univocity to another concept that Deleuze takes from Duns Scotus – haecceity or individual difference.

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