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In the most accessible and personal of his works, Deleuze examines -through a series of discussions with Claire Parnet -such revealing topics as his own philosophical background and development, the central themes of his work, and some of his relationships, in particular his long association with the philosopher F�lix Guattari.
- Sales Rank: #840016 in Books
- Published on: 1987
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x 5.25" w x .50" l, .44 pounds
- Binding: Paperback
- 157 pages
Review
"The best introduction to Deleuzian philosophy. A dazzling exposition of Deleuze's concepts and methodologies, of how to think in new ways in order to liberate life wherever it is imprisoned... "Dialogues" affirms how a new type of revolution is about to become possible." -- Eric Alliez
Language Notes
Text: English, French (translation)
About the Author
Gilles Deleuze was professor of philosophy at the Universit� de Paris VIII until his retirement in 1987. His other works include Difference and Repetition, The Logic of Sense and Empiricism and Subjectivity. Clare Parnet is a philosopher and journalist living in France.
Most helpful customer reviews
1 of 1 people found the following review helpful.
A SERIES OF SEMI-DIALOGUES WITH THE FRENCH LITERARY PHILOSOPHER
By Steven H Propp
Gilles Deleuze (1925–1995) was a French philosopher who wrote about literature, film, and fine art in addition to philosophy; he often co-wrote books with F�lix Guattari. Claire Parnet is a philosopher and reporter in France who conducted these interviews.
Deleuze wrote in the Preface to the English edition of this 1977 book, “This book… aims to highlight the existence and actions of multiplicities in very different domains… It seemed to us that the great project of English and American literature was to get close to such multiplicities: it is in this literature that the question ‘What is it to write?’ has undoubtedly received the answer which is closest to life itself… This book is made up of such a collection of musings on the formations of the unconscious, on literary, scientific and political formulations… the first plan for a conversation between two people, in which one asked questions and the other replied, no longer had any value…”
The first chapter begins, “It is very hard to ‘explain oneself’---an interview, a dialogue, a conversation. Most of the time, when someone asks me a question, even one which relates to me, I see that, strictly, I don’t have anything to say… Even reflection, whether it’s alone, or between two or more, is not enough. Above all, not reflection. Objections are even worse. Every time someone puts an objection to me, I want to say: ‘OK, OK, let’s go on to something else.’ Objections have never contributed anything. It’s the same when I am asked a general question. The aim is not to answer questions, it’s to get out, to get out of it.” (Pg. 1)
He states, “When you work, you are necessarily in absolute solitude. You cannot have disciples or be part of a school. The only work is moonlighting and is clandestine. But it is an extremely populous solitude. Populated not only with dreams, phantasms or plans, but with encounters. An encounter is perhaps the same thing as a becoming, or nuptials. It is from the depth of this solitude that you can make any encounter whatsoever…” (Pg. 6)
He recalls, “I was taught by two professors… We simply plunged into Hegel, Husserl, and Heidegger; we threw ourselves… into a scholasticism worse than that of the Middle Ages. Fortunately there was Sartre. Sartre was our Outside, he was really the breath of fresh air from the backyard… Among all the Sorbonne’s probabilities, it was his unique combination which gave us the strength to tolerate the new restoration of order. And Sartre has never stopped being that, not a model, a method or an example, but a little fresh air… an intellectual who singularly changed the situation of the intellectual. It is idiotic to wonder whether Sartre was the beginning or the end of something. Like all creative things and people, he is in the middle, he grows from the middle.” (Pg. 12)
He observes, “Philosophy is shot through with the project of becoming the official language of a Pure State. The exercise of thought thus conforms to the goals of the real State, to the dominant meanings and to the requirements of the established order… Everything which belongs to a thought without image… is crushed and denounced as a nuisance.” (Pg. 13-14)
He reveals, “My encounter with F�lix Guitarri changed a lot of things. F�lix already had a long history of political involvement and of psychiatric work. He was not a philosopher by training, but he had a philosopher-becoming all the more for this, and many other becomings too. He never stopped. Few people have given me the impression as he did of moving at each movement; not changing, but moving in his entirety with the aid of a gesture he was making, of a word which he was saying, of a vocal sound, like a kaleidoscope forming a new combination every time.” (Pg. 16)
He observes, “In reality writing does not have its end in itself, precisely because life is not something personal. Or rather, the aim of writing is to carry life to the state of a non-personal power. In doing this it renounces any claim to territory… Why does one write? Because it is not a case of writing… To write has no other function: to be a flux which combines with other fluxes---all the minority-becomings of the world.” (Pg. 50)
He states, “There are no fluctuations of language, only regimes of signs which simultaneously combine fluxes of expression and fluxes of content, determining assemblages of desire in the latter, and assemblages of enunciation in the former, each caught up in the other. Language is never the only flux of expression; and a flux of expression is never on its own, but always related to fluxes of content determined by the regime of signs.” (Pg. 116-117)
He summarizes, “There is no general prescription. We have done with all globalizing concepts. Even concepts are hecceities, events. What is interesting about concepts like desire, or machine, or assemblage is that they only have value in their variables, and in the maximum or variables which they allow. We are not for concepts as big as hollow teeth, THE law, THE master, THE rebel. We are not here to keep the tally of the dead and the victims of history, the martyrdom of the Gulags, and to draw the conclusion that ‘The revolution is impossible, but we thinkers must think the impossible since the impossible only exists through our thought!’ It seems to us that there would never have been the tiniest Gulag if the victims had kept up the same discourse as those who weep over them today.” (Pg. 144-145)
This is a stimulating a provocative series of discussions with Deleuze, and will be of interest both to those “new” to Deleuze, and those who are seriously studying him.
5 of 6 people found the following review helpful.
Pre-Thousand Plateaus, Insightful Indeed!
By A Customer
Here, Deleuze and Parnet give very illuminating and interesting form to many of the ideas that will later be expressed w/Guattari in A Thousand Plateaus. Excellently translated and insightful-- as though one were listening to Deleuze with an acquaintance speaking of the direction of his theory in the 80's. Highly recommended.
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