Titlebook: Deleuze and the Fold: A Critical Reader; Sjoerd Tuinen (Teaches Philosophy),Niamh McDonnell Book 2010 Palgrave Macmillan, a division of Ma

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,Genesis and Difference: Deleuze, Ma?mon, and the Post-Kantian Reading of Leibniz,phasize the influence on Deleuze of Salomon Ma?mon, one of the earliest critics of Kant’s critical philosophy. Ma?mon’s . was published in 1790, one year before the publication of Kant’s .. It was Ma?mon’s critiques of Kant that largely determined the subsequent direction of post-Kantian philosophy,

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哥哥噴涌而出

,Towards a Political Ontology of the Fold: Deleuze, Heidegger, Whitehead and the “Fourfold” Event,mounts not only to a general confrontation with Leibniz and phenomenology but especially with later Heidegger and his thinking of the “fourfold” and “event.” This confrontation is approached in important ways, albeit indirectly and obliquely, throughout Deleuze’s works but especially in his extraord

定點(diǎn)

,Two Floors of Thinking: Deleuze’s Aesthetics of Folds,m-makers, composers, and musicians his texts frequently refer to and to whose works many of Deleuze’s concepts are intimately linked—if we think, for example, of Kafka’s minor peoples, Kleist’s war-machine, or Bacon’s sensations. We can also not contend ourselves with pointing out Deleuze’s preferen

neologism

Capacity or Plasticity: So Just What is a Body?,t, which he suggests he had previously confused in the Refrain Plateau, of . (. 137). This remark is very significant because elsewhere Deleuze explicitly links affect, percept and concept with Spinoza’s three types of knowledge (N 164–6); and yet this is all the more problematic in that one looks i

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CAMP

https://doi.org/10.1057/9780230248366body; Enzo Paci; event; Gottfried Wilhelm Leibniz; Immanuel Kant; Martin Heidegger; ontology; phenomenology

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Ischemia

J. Becker,St. R. Brünauer,L. Zumbuschc in the works of Bertrand Russell (1900) and Louis Couturat (1901), an epistemological appropriation in the works of neo-Kantians such as Ernst Cassirer (1902), and a phenomenological appropriation in the works of Edmund Husserl (1931) and Dietrich Mahnke (1917). None of these philosophical appropr

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