Deleuze in a sentence

Before Deleuze, however, Sartre had presented his own theory of sadism and masochism, at which Deleuze's deconstructive argument, which took away the symmetry of the two roles, was probably directed.

Essays Critical and Clinical, p. 135. Deleuze's interpretations Deleuze's studies of individual philosophers and artists are purposely heterodox.

See, e.g., the approving reference to Deleuze's Nietzsche study in Jacques Derrida 's essay "Différance", or Pierre Klossowski 's monograph Nietzsche and the Vicious Circle, dedicated to Deleuze.

Some describe it as formalist, others argue it is expressionist or otherwise having to do with what Deleuze calls "blocs of sensation" (as in Deleuze's analysis of Francis Bacon ).

Deleuze and Guattari had proposed the substitution of the tree model with the rhizome to challenge hierarchy.

The parallelism with Deleuze’s desiring metaphoric structure is irrecusable.

Quoting philosophers Gilles Deleuze and Felix Guattari, Fleming writes that "all drugs fundamentally concern speeds, and modifications of speeds".

A masochist's perception of their own self-subjugating sadistic desires and capacities are treated by Deleuze as reactions to prior experience of sadistic objectification.

Career Deleuze passed the agrégation in philosophy in 1948, and taught at various lycées (Amiens, Orléans, Louis le Grand ) until 1957, when he took up a position at the Sorbonne.

Deleuze adapts the doctrine of univocity to claim that being is, univocally, difference.

Deleuze once famously described his method of interpreting philosophers as " buggery (enculage)", as sneaking behind an author and producing an offspring which is recognizably his, yet also monstrous and different.

Desert Islands, p. 144. A parallel in painting Deleuze points to is Francis Bacon's Study after Velázquez —it is quite beside the point to say that Bacon "gets Velasquez wrong".

Desert Islands, p. 262. Deleuze's peculiar readings of the history of philosophy stem from this unusual epistemological perspective.

English-speaking philosophers have also criticized aspects of Deleuze's work.

Following his rejection of any metaphysics based on identity, Deleuze criticizes the notion of an individual as an arresting or halting of differentiation (as the etymology of the word "individual" suggests).

For example, Deleuze does not treat cinema as an art representing an external reality, but as an ontological practice that creates different ways of organizing movement and time.

For Habermas, only a subjective form of liberty could be conceived, to the contrary of Deleuze who talks about "a life", as an impersonal and immanent form of liberty.

François Dosse, Deleuze and Guattari: Intersecting Lives, trans D. Glassman, CUP 2010, p. 178. He suffered increasingly severe respiratory symptoms for the rest of his life.

Gilles Deleuze and Félix Guattari discuss linguistic pragmatics in the fourth chapter of A Thousand Plateaus ("November 20, 1923--Postulates of Linguistics").

Guided by the naturalistic ethics of Spinoza and Nietzsche, Deleuze instead seeks to understand individuals and their moralities as products of the organization of pre-individual desires and powers.