Badiou's Deleuze by Jon Roffe

By Jon Roffe

Badiou's Deleuze provides the 1st thorough research of 1 of the main major encounters in modern notion: Alain Badiou's interpretation and rejection of the philosophy of Gilles Deleuze. Badiou's studying of Deleuze is essentially specified by his provocative publication, Deleuze: The Clamor of Being. Badiou's Deleuze provides a close exam of Badiou's studying and argues that, whereas it fails to do justice to the Deleuzean undertaking, it invitations us to reassess and re-evaluate Deleuze's energy to deal with the last word matters of philosophy. Badiou's Deleuze analyses the differing metaphysics of 2 of the main influential fresh continental philosophers, whose divergent perspectives have contributed to shaping a lot modern idea.

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But yet—and this is important—the perception of it is not sight, touch, or imagination, and never was, although it seemed to be so at first: it is an inspection by the mind alone, which can be either imperfect and confused, as it was before in this case, or clear and distinct, as it now is, depending on the greater or lesser degree of attention I pay to what it consists of. But in the meantime I am amazed by the proneness of my mind to error. For although I am considering all this in myself silently and without speech, yet I am still ensnared by words themselves, and all but deceived by the very ways in which we usually put things.

But what, then, shall I say about this mind, or about myself? For I do not yet accept that there is anything in me but a mind. What, I say, am I who seem to perceive this wax so distinctly? Do I not know [cognosco] myself not only much more truly, much more certainly, but also much more distinctly and evidently than the wax? For, if I judge that the wax exists, for the reason that I see it, it is certainly much more evident that I myself also exist, from the very fact that I am seeing it. For it could be the case that what I am seeing is not really wax; it could be the case that I do not even have eyes with which to see anything; but it certainly cannot be the case, when I see something, or when I think I am seeing something (the difference is irrelevant for the moment), that I myself who think should not be something.

For although this cause transmits none of its actual or formal reality to my idea, we must not therefore think that it (the cause) must be less real; rather, 40 41 30 42 43 Third Meditation the nature of the idea itself is such that it requires no other formal reality outside itself,* except what it borrows from my thought, of which it is a mode. But the fact that this idea contains this or that objective reality, and not some other kind—this must certainly be due to some other cause, in which there is at least as much formal reality as the idea contains objective reality.

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