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 through 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 dating 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 inspiration of the post-Kantian culture, separating the impacts of Schelling and Wronski and the next advances made by means of Bergson, Warrain, and Deleuze.
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Additional resources for Immanence and the Vertigo of Philosophy: From Kant to Deleuze (Plateaus - New Directions in Deleuze Studies)
With him they are identified to the point that one can no longer distinguish that which grounds from that which is grounded. Which is why the root of every grounding is freedom. ’ have no equivalent elsewhere in Deleuze’s writings. Deleuze goes on to affirm that Heidegger’s theory of the temporal structure of experience, or ‘the conditions which make possible in existence our capacity for distinguishing past and future’, concluding that Heidegger shows how ‘finitude is constitutive in the measure in which it organises time as ecstasis’ (WG 39).
In his 1840s doctoral dissertation on Greek philosophy, Marx had written on the theme of the realisation of autonomous reason in political agency. When philosophy truly seeks to ‘realise itself’, he said, its previously ‘inner light’ now becomes a ‘consuming flame turned outwards’. But the result of this urge to practical realisation is that the practice of philosophy itself withers away. ’ When critique is taken ‘seriously’, he says there, it will lead to a critique of metaphysical thinking itself, and a demand for a practical, ethico-political realisation of life and thought.
33 In this piece, the post-Kantian premises of Deleuze’s philosophy of difference are vividly apparent, and we can observe the extent to which Deleuze opposes the great Hegelian attempt to secure precisely the aims and objectives – realisation of Reason in a philosophy of difference, of immanence, the Absolute, of self-differentiation, production and genesis – by which he himself at this point in his philosophical development is also apparently motivated. 34 He adds that ‘that philosophy must be ontology means first of all that it is not anthropology’.
Immanence and the Vertigo of Philosophy: From Kant to Deleuze (Plateaus - New Directions in Deleuze Studies) by Christian Kerslake