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By Jon Roffe

Badiou's Deleuze provides the 1st thorough research of 1 of the main major encounters in modern proposal: Alain Badiou's interpretation and rejection of the philosophy of Gilles Deleuze. Badiou's examining of Deleuze is essentially specified by his provocative booklet, Deleuze: The Clamor of Being. Badiou's Deleuze offers a close exam of Badiou's analyzing and argues that, whereas it fails to do justice to the Deleuzean venture, it invitations us to re-evaluate and re-evaluate Deleuze's strength to deal with the final word issues of philosophy. Badiou's Deleuze analyses the differing metaphysics of 2 of the main influential contemporary continental philosophers, whose divergent perspectives have assisted in shaping a lot modern thought.

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The univocity of Being and the equivocity of beings (the latter being nothing other than the immanent production of the former) must be thought “together” without the mediation of genera or species, types or emblems: in short, without categories, without generalities. (DCB 32/51) Now, in turn, and for related reasons, a second candidate must be rejected, namely, dialectics, which relies above all on the category of mediation. The case that Badiou recalls here is Hegel, for whom mediation is embedded in the movement of determinate negation.

Not only do they differ from each other, a not-insignificant point that cannot be pursued here, but they all present modes of thought that dwell on the matter at hand – perhaps from an unusual or biased perspective – and elaborate on that matter from within. The locus of the thought at work in Nietzsche and Philosophy, in Difference and Repetition, and in the Cinema works is to be found within Nietzsche, within the complex history of Western thought, within cinema, and not beyond it in a supereminent unity of being.

At issue in Leibniz (and, following him, Deleuze), is never an opposition between the clear-distinct, on the one hand, and the confused-obscure, on the other, but rather a distinction between the clearconfused (pertaining in Deleuze to the actual) and the distinct-obscure (pertaining to the virtual). 4 And, a little later, “The nature of the [virtual] Idea is to be distinct and obscure” (DR 214/276). As we shall see in the next chapter, at issue here for Deleuze is in no way the task of rendering either the confused distinct or the obscure clear: these characterizations are ontological in nature, pertaining to ideas and actualized, extended and qualified reality as such.

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