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Deleuze's Difference and Repetition: An Edinburgh by Henry Somers-Hall

By Henry Somers-Hall

While scholars learn distinction and Repetition for the 1st time, they face major hurdles: the big variety of assets that Deleuze attracts upon and his dense writing variety. This Edinburgh Philosophical consultant is helping scholars to barter those hurdles, taking them in the course of the textual content paragraphy via paragraph. It situates Deleuze inside Continental philosophy extra extensively and explains why he develops his philosophy in his distinct way.

If you're a pro Deleuzian, there's anything the following for you too: you won't are looking to omit Henry Somers-Hall's new, confident interpretation of distinction and Repetition.

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Extra resources for Deleuze's Difference and Repetition: An Edinburgh Philosophical Guide (Edinburgh Philosophical Guides)

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It is for this reason that Deleuze introduces the indifference of white nothingness. He is going to argue that we need to think the faintly paradoxical notion ‘unconnected determinations’ if we are to think of the emergence of the subject itself. 4 Duns Scotus (35–6/44–5, 39–40/48–9) Aristotle’s account is concerned with questions of what there is, that is, with questions of ontology. We have just seen that Deleuze finds substantial problems with this account. He therefore claims that ‘there has only ever been one ontological proposition: Being is univocal’ (DR 35/44).

God is not, therefore, superior to man in the quantitative extension of his being, but rather in the qualitative nature of his being’s intensity. This ultimately allows Scotus to solve the two difficulties of the highest genus and the simplicity of God. Instead of understanding infinity and finitude as species of being, they are rather modes or ways in which being subsists. Scotus gives the following example in terms of colour: When some reality is understood along with its intrinsic mode, that concept is not so absolutely simple that it is impossible that this reality be conceived apart from this mode, although it is then an imperfect concept of a thing.

Aristotle gives the following example: Just as that which is healthy all has reference to health – either because it preserves health, or because it produces it, or because it is a sign of health, or because it is capable of receiving health – . , so too that which is is said in several ways, but all with reference to a single principle. (Aristotle 1984b: 1003a) If we take the case of health, we can see that a paronymous definition has several consequences: First, different things can all be said to be healthy.

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