[eccr] 2 Deleuze gigs

>>Daniel W. Smith:
>>"Deleuze and the Theory of Immanent Ideas"
>>
>>Public Lecture
>>Wednesday 16 June 2004 @ 6:30 pm - 7:30 pm
>>Gryphon Gallery, 1888 Building, Grattan Street,
>>University of Melbourne
>>
>>
>>Daniel W. Smith: "Deleuze and the Theory of Immanent Ideas"
>>
>>This paper will examine the theory of ideas played in Deleuze's work 
>>particularly Difference and Repetition, although Plato Kant and Hegel are 
>>traditionally seen as the three great philosophers of ideas in the 
>>history of philosophy, Deleuze can perhaps now be added to the list, 
>>since he has attempted to take the theory of ideas to its immanent and 
>>differential limit. My aim with this paper is to trace the genesis of 
>>Deleuze's immanent theory of ideas in three separate but related movements:
>>1. First, Kant had already inaugurated the immanent interpretation of 
>>ideas in the Critique of Pure Reason, where he critiqued the ideas of the 
>>self, the World, and God as transcendent illusions. Deleuze's own theory 
>>in effect starts with Kant but revises the Kantian theory in light of the 
>>work of Salomon Maimon who was the first post-Kantian to return to 
>>Leibniz. Ideas are immanent within experience, Maimon argued, because the 
>>real objects are problematic structures, that is, multiplicities 
>>constituted by converging and diverging series of singularities - events. 
>>As Kant had already shown, it is only the self that guarantees the 
>>connection of series (the categorical "and . . . "); the transcendent 
>>form of the world that guarantees the convergence of continuous causal 
>>series (the hypothetical "if . . . then"); and the transcendent form of 
>>God that guarantees disjunction in its exclusive or limitative use (the 
>>disjunctive "either or"). When they are freed from these appeals to 
>>transcendence, ideas take on a purely immanent status, and the Self, the 
>>World, and God share a common death. "The divergence of the affirmed 
>>series forms a 'chaosmos' and no longer a World; the aleatory point which 
>>traverses and forms a counter self, and no longer a self; disjunction 
>>poses as a synthesis exchanges its theological principle of diabolic 
>>principle. . . .The Grand Canyon of the world, the 'crack' of the self, 
>>and the dismembering of God" (Logic of Sense, p.176).
>>2. In order to characterize the nature of Ideas as immanent 
>>multiplicities - now stripped of any appeal to transcendence (Self, 
>>World, God) - Deleuze effects a post-Kantian return to Leibniz. It is 
>>from Leibniz (and the model of the differential calculus) that Deleuze 
>>will derive the formal criteria he uses to define ideas in a purely 
>>immanent sense: singularities, problematic, multiplicity, event, 
>>virtuality, series, convergence and divergence, zones of 
>>indiscernibility, and so on. Manuel DeLanda in his Intensive Science and 
>>Virtual Philosophy has masterfully explored the mathematical origins of 
>>Deleuze's theory of Ideas, not only in the calculus (Leibniz, Lautman), 
>>but also in group theory (Abel, Galois) and differential geometry (Gauss, 
>>Reimann). In order to clarify the nature of Deleuze's theory, I would 
>>like to focus on three of these fundamental characteristics: the 
>>differential relation, singularities and multiplicities (all of which are 
>>concepts derived from mathematics) as examples of Ideas, I will briefly 
>>examine Leibniz's theory of perception and his theory of freedom (motives).
>>3. Finally, I would like to show how anti-Oedipus carries D's theory of 
>>Ideas over into the ethico-moral domain. The object of Kant's critique of 
>>Practical Reason was the faculty of desire, and Kant defined the higher 
>>faculty of desire in terms of its synthetic relation with the pure form 
>>of moral law. After eliminating the transcendent ideas in the first 
>>critique, Kant was content to resurrect them (illegitimately according to 
>>Deleuze) in the second critique where they appear as the necessary 
>>postulates of practical reason. Like Kant, Deleuze will synthesize desire 
>>with a pure form, the form of the idea, but he insists that such ideas 
>>must be construed in purely immanent terms: "we say that there is an 
>>assemblage of desire each time that there are produced in the field of 
>>immanence, or on a plane of consistency, continuums of intensities, 
>>combinations of fluxes, emissions of particles at variable speeds" 
>>(Dialogues, p.98). From this viewpoint, Anti-Oedipus is a reworking of 
>>the Critique of Practical Reason, as Difference and Repetition is a 
>>reworking of the Critique of Pure Reason. Deleuze's philosophy can thus 
>>be seen as both an inversion and the completion of Kant's critical 
>>project, one in which the theory of ideas, one in which the theory of 
>>ideas plays an important directive role.
>>
>>
>>
>>Daniel W. Smith teaches in the Department of Philosophy at Purdue 
>>University, where he specializes in contemporary Continental philosophy, 
>>philosophy of art, 17th-Century rationalism, Nietzsche, and philosophy 
>>and literature. He is the author of numerous articles on various topics 
>>in European philosophy, and is currently completing a book on the work of 
>>Gilles Deleuze. He is the translator of Gilles Deleuze's Essays Critical 
>>and Clinical (with Michael Greco) and Francis Bacon: The Logic of 
>>Sensation, as well as Pierre Klossowski's Nietzsche and the Vicious 
>>Circle and Isabelle Stengers's The Invention of Modern Science.
>>
>>Enquiries:
>>Dr Felicity J Colman
>>Cinema Studies Program,
>>School of Art History, Cinema, Classics & Archaeology
>>+61 3 83443359
>>(fcolman /at/ unimelb.edu.au)
>>http://www.ahcca.unimelb.edu.au
>>
>>
>>
>>
>>
>>LECTURE RMIT Thursday June 17, 6pm, Blg 8, level 11, lecture hall 68, 
>>RMIT, Swanston St, Melbourne.
>>
>>Daniel W. Smith
>>Gilles Deleuze, Francis Bacon, and the Logic of Sensation
>>The lecture will examine the analysis of Francis Bacon's paintings 
>>presented in Gilles Deleuze's book Francis Bacon: The Logic of Sensation.
>>
>>
>>
>>
>>
>>Daniel W. Smith's important translation of Gilles Deleuze's remarkable 
>>text Francis Bacon: The Logic of Sensation has been a welcome addition to 
>>Deleuze scholarship in the Anglophone world.
>>
>>In the 2003 Minnesota publication (the translation has also been 
>>published with Continuum, 2003), Smith offers an important translator's 
>>introduction where he guides our approach to Deleuze's treatment of Bacon 
>>along three conceptual trajectories. He names these aesthetic 
>>comprehension, rhythm, and chaos, and draws interesting connections to 
>>Kant's three critiques in order to elaborate Deleuze's argument.
>>
>>As Smith points out, Deleuze frequently insists that he is not an art 
>>critic, but always a philosopher. The task of the philosopher, Deleuze 
>>and his collaborator Félix Guattari have insisted in What is Philosophy?, 
>>is to create novel concepts.
>>
>>When Deleuze approaches Francis Bacon the artist, he creates 
>>philosophical concepts for the artist's sensory and perceptual aggregates.
>>It is important to remember that none of these activities are given 
>>priority over the other, as Smith argues "creating a concept is neither 
>>more difficult nor more abstract than creating new visual, sonorous, or 
>>verbal combinations." Instead, the disciplines, by surveying terrains 
>>other than their own, enter into relations of mutual resonance.
>>
>>
>>
>>Thursday 17 June, 2004, Lecture Hall 8.11.68, 6.00pm.
>>Drinks beforehand from 5.00pm at level 11 bar.
>>
>>
>>
>>Hélène Frichot
>>Lecturer
>>Program of Architecture
>>RMIT
>>(helene.frichot /at/ rmit.edu.au)
>>p: +61 3 9925 2667

-----------------------------------------------------------------------
Carpentier Nico (Phd)
-----------------------------------------------------------------------
Katholieke Universiteit Brussel - Catholic University of Brussels
Vrijheidslaan 17 - B-1081 Brussel - Belgium
T: ++ 32 (0)2-412.42.78
F: ++ 32 (0)2/412.42.00
Office: 4/0/18
-----------------------------------------------------------------------
Vrije Universiteit Brussel - Free University of Brussels
Centre for Media Sociology (CeMeSO)
Pleinlaan 2 - B-1050 Brussels - Belgium
T: ++ 32 (0)2-629.18.30
F: ++ 32 (0)2-629.28.61
Office: C0.05
-----------------------------------------------------------------------
European Consortium for Communication Research
Web: http://www.eccr.info
-----------------------------------------------------------------------
E-mail: (Nico.Carpentier /at/ kubrussel.ac.be)
Web: http://homepages.vub.ac.be/~ncarpent/
-----------------------------------------------------------------------  


----------------
ECCR-Mailing list
---
To unsubscribe, send an email message to (majordomo /at/ listserv.vub.ac.be)
with in the body of the message (NOT in the subject): unsubscribe eccr
---
ECCR - European Consortium for Communications Research
Secretariat: P.O. Box 106, B-1210 Brussels 21, Belgium
Tel.: +32-2-412 42 78/47
Fax.: +32-2-412 42 00
Email: (freenet002 /at/ pi.be) or (Rico.Lie /at/ pi.be)
URL: http://www.eccr.info
----------------