By Christian Kerslake
One of many terminological constants within the philosophical paintings of Gilles Deleuze is the paintings "immanence." His philosophy of immanence is essentially characterised via its competition to all philosophies of "transcendence," and on that foundation, Deleuze's undertaking has been premised as a go back to a materialist metaphysics. Christian Kerslake argues in contrast false impression, reassessing Deleuze's courting to Kantian epistemology and post-Kantian philosophy. He not just interprets Deleuze's philosophy to scholars operating in the culture, yet he additionally reconstructs our suggestion of the post-Kantian culture, keeping apart the affects of Schelling and Wronski and the following advances made by way of Bergson, Warrain, and Deleuze.
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Extra resources for Immanence and the Vertigo of Philosophy: From Kant to Deleuze (Plateaus - New Directions in Deleuze Studies)
For Hegel, the two most fundamental aspects of real history are ‘labour and struggle’ (WG 40), the elementary manifestations of ‘negation and transformation’. indd 26 11/8/09 11:48:42 Introduction: The Problem of Immanence malcontent of the given’, and it is only because labour and struggle are real processes that the discussion of philosophers can in the second place take on their meaning [sens]. Both Kant and Hegel say that the will raises itself to the absolute when it is taken as the will of freedom.
Deleuze identifies Duns Scotus as the Scholastic philosopher who developed this thought most radically. In the section on Scholastic ontology in Difference and Repetition, Deleuze notes that Aristotle cannot make ‘being’ into some global genus for logical reasons: ‘being cannot be supposed a common genus without destroying the reason for which it was supposed thus; that is, the possibility of being for specific differences’ (DR 38/56). If being is to have a ‘univocal’ sense, therefore, it cannot be considered as a genus.
On the one hand, there is the explicitly metacritical issue of how a self-critique, or immanent critique, of reason is possible. However, this can be distinguished, on the other hand, from the result of immanent critique as Kant sees it – the restriction to the immanent use of empirical cognition. These two aspects of immanence in Kant are conceptually distinct, and should not be confused, even if they are related. We will return to the content of this distinction in Chapter 1, but it is worthwhile dwelling on the meaning of the very immanence of critique itself, that is, on the notion of metacritique.
Immanence and the Vertigo of Philosophy: From Kant to Deleuze (Plateaus - New Directions in Deleuze Studies) by Christian Kerslake