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Deleuze and the Fold: A Critical Reader Sjoerd van Tuinen, Niamh McDonnell
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In 1987, the University of Minnesota Press unveiled one of its most critical contributions to intellectual inquiry when it published the English-language translation of Gilles Deleuze and Félix Guattari's Mille Plateaux: Capitalisme et Schizophrenie. €�”Literature and Life.” Essays Critical and Clinical. In this work, Clayton Crockett rehabilitates Deleuze's position within contemporary political and philosophical thought, advancing an original reading of the thinker's major works and a constructive conception of his philosophical ontology. The following is a modest attempt to engage critically with the hist 4 weeks ago. Brian Massumi As the twenty-fifth anniversary of the English-language translation approaches, with it comes an opportunity for those influenced by the folds of Deleuze and Guattari's thought to celebrate. In Sjoerd van Tuinen & Niamh McDonnell (eds.), Deleuze and the Fold: A Critical Reader. Glenn Kirkconnell Kierkegaard on Ethics and Religion: From Either/or to Philosophical Fragments . ~ S c h i z o s o p h y ~ · Guattari's Oedipus - Reblogged from Deterritorial Cinema 2: The Time-Image, Reading Group Outline - To be continued next term: * Week 1: From the Movement-Image to the Time-Image* *Readings:* • Deleuze, G. The very project of Digital Baroque remains deeply indebted to Deleuze's many evocations of the baroque paradoxes of incompossibility and the fold, from Logique du Sense to Dialogues. Which is perhaps what interests the reader of Deleuze's writings on literature: a series of folded literatures, each bearing its own map of intensities and waiting for encounter, its own language waiting to speak out. Deleuze and the Fold: A Critical Reader. (2005) *Cinema 2: The Time-Image* (London: Cont 5 months ago. Through close readings of Deleuze's Difference and Repetition, Capitalism and Insurrections: Critical Studies in Religion, Politics, and Culture Slavoj Zizek, Clayton Crockett, Creston Davis, and Jeffrey Robbins. Princeton : Yale University Press (1991), 227-247. (Murry, 2008: 239) The writes explicitly claims that the book has to be 'folded and unfolded in the process of reading' (Murray, 2008: 26) Murray takes in this case a stand against teleological reading, there is no clear beginning nor end.