Time and affect -- The obscure number of duration: Bergson the mathematician -- Intuition and sympathy: Bergson the perspectivist -- The attachment to life: Bergson the doctor of civilization -- After man: Bergson the spiritualist.

One of the first comprehensive treatments of Deleuzian thought. There is always something schizophrenic about logic in Deleuze, which represents another distinctive characteristic: a deep perversion of the very heart of philosophy. Thus, a preliminary definition of Deleuze's philosophy emerges: an irrational logic of aberrant movements. —from Aberrant Movements In Aberrant Movements, David Lapoujade offers one of the first comprehensive treatments of Deleuzian thought. Drawing on the entirety of Deleuze's work as well as his collaborations with Félix Guattari, (...) from the “transcendental empiricism” of Difference and Repetition to the schizoanalysis and geophilosophy of Anti-Oedipus and A Thousand Plateaus, Lapoujade explores the central problem underlying the delirious coherence of Deleuze's philosophy: aberrant movements. These are the movements that Deleuze wrests from Kantian idealism, Nietzsche's eternal return, and the nonsense of Lewis Carroll; they are the schizophrenic processes of the unconscious and the nomadic line of flight traversing history—in short, the forces that permeate life and thought. Tracing and classifying their “irrational logics” represent the quintessential tasks of Deleuzian philosophy. Rather than abstract notions, though, these logics constitute various modes of populating the earth—involving the human as much as the animal, physical, and chemical—and the affective, mental, and political populations that populate human thought. Lapoujade argues that aberrant movements become the figures in a combat against the forms of political, social, philosophical, aesthetic, and scientific organization that attempt to deny, counter, or crush their existence. In this study of a thinker whose insights, theoretical confrontations, and perverse critiques have profoundly influenced philosophy, literature, film, and art over the last fifty years, Lapoujade invites us to join in the discordant harmonies of Deleuze's work—and in the battle that constitutes the thought of philosophy, politics, and life. (shrink)

En 1938, lorsque le philosophe Étienne Souriau dresse l'inventaire des différents modes d'existence qui peuplent le monde, une classe d'êtres retient particulièrement son attention : les êtres virtuels. Ce sont toutes les potentialités qui accompagnent les existences comme des dimensions d'elles-mêmes, ce qu'elles pourraient être si... Ce ne sont pas de simples possibles, car les virtuels existent à leur manière. Le problème, c'est qu'ils manquent de réalité, comme s'il n'y avait pas de place pour eux dans le monde réel. Celui (...) qui veut les faire exister davantage, leur donner "plus" de réalité n'est pas seulement un créateur, c'est un avocat. Il lutte pour leur "droit" à exister davantage, à occuper légitimement une place dans ce monde. Toute création n'est-elle pas un plaidoyer en faveur des nouvelles existences qu'elle crée? N'est-ce pas le problème de toutes les existences, dès lors qu'elles sont privées du droit d'exister de telle ou telle manière? C'est l'interrogation qui parcourt ce livre, au croisement de l'existence, de l'art et du droit."--Page 4 of cover. (shrink)

On the complex aesthetics and ontology at work in Étienne Souriau's unique oeuvre.

Pourquoi intituler cette étude : Deleuze, les mouvements aberrants? C'est que, au premier abord, sa philosophie - et celle construite avec Félix Guattari - se présentent comme une sorte d'encyclopédie de mouvements aberrants. C'est ce qu'il a cherché dans le cinéma, dans la peinture, la littérature, les sciences, dans l'histoire des sociétés, dans la philosophie, et partout. Ainsi par exemple, les déformations des figures de Francis Bacon, les non-sens de Lewis Carroll, les lignes destructrices et créatrices des populations nomades à (...) travers l'histoire, la démence du système capitaliste, les processus schizophréniques qui forment l'inconscient, toutes les forces qui traversent la vie et la pensée. Voilà ce qu'il faut d'abord expliquer : la présence de ces mouvements aberrants Mais on ne peut pas s'en tenir là. La philosophie ne peut pas se contenter de les décrire ou d'en dresser la carte, elle doit rendre raison de ces mouvements. D'où un deuxième aspect, tout aussi important : il faut produire les logiques irrationnelles de ces mouvements aberrants. C'est l'une des grandes nouveautés de l'oeuvre de Deleuze et Guattari : créer de nouvelles logiques, loin des modèles rationnels classiques, mais aussi loin de modèles contemporains, comme le marxisme ou le structuralisme orthodoxes des années 1960-1980. Mais ces logiques n'ont rien d'abstrait, au contraire : ce que veulent faire Deleuze et Guattari, c'est dégager les logiques de tous les modes de peuplements de la terre. Par peuplement, il ne faut pas seulement entendre les populations humaines, mais les populations géologiques, animales, cosmiques ou encore les populations mathématiques, esthétiques, philosophiques qui peuplent la pensée des hommes. Quelle est la logique de tous ces peuplements? Poser une telle question, ce n'est pas seulement demander des explications, mais exiger des justifications. Par exemple, pour le capitalisme : de quel droit se déploie-t-il sur la terre? De quel droit s'approprie-t-il nos cerveaux pour le peupler d'images et de sons? De quel droit asservit-il les corps? Aux logiques que le capitalisme met en oeuvre, ne faut-il pas opposer d'autres logiques, celles justement des mouvements aberrants? Dès lors, la philosophie devient inséparable de combats contre toutes les formes d'organisation - politique, sociale, philosophique, esthétique, scientifique - qui tentent de nier, de conjurer, d'écraser l'existence de ces mouvements aberrants. Ce sont ces questions que cette étude examine, en proposant une traversée de toute la philosophie de Deleuze. (shrink)

Tout oppose les œuvres de William et Henry James, le philosophe américain fondateur du pragmatisme et le romancier, auteur de Portrait de femme et des Ailes de la colombe. L'un se présente comme le philosophe des vérités concrètes, l'inventeur d'un empirisme " radical ", résolument tourné vers une pensée pratique sans cesse reconduite vers l'expérience directe des réalités sensibles ; l'autre se présente au contraire comme le romancier de l'indirect et dresse le portrait de consciences qui ne cessent de s'interpréter (...) les unes les autres en s'éloignant toujours davantage du socle des certitudes sensibles. Mais s'agit-il d'une opposition? N'a-t-on pas en réalité affaire à une sorte d'échange ou de vol mutuel? L'un fait de la philosophie une sorte de roman d'aventures tandis que l'autre fait du roman la forme réfléchie par excellence, le récit du mental et de ses modes de raisonnement. L'un fait de l'action le nouveau centre de gravité de la philosophie ; l'autre fait de la pensée le nouveau sujet du roman, comme si chacun volait à l'autre ce qui jusqu'alors lui revenait de droit. C'est de ce vol ou cet échange dont il s'agit de faire le récit conceptuel. (shrink)

Originally published in French in 1997 and appearing here in English for the first time, David Lapoujade's _William James: Empiricism and Pragmatism_ is both an accessible and rigorous introduction to James's thought and a pioneering rereading of it. Examining pragmatism's fundamental questions through a Deleuzian framework, Lapoujade outlines how James's pragmatism and radical empiricism encompass the study of experience and the making of reality, and he reopens the speculative side of pragmatist thought and the role of experience (...) in it. The book includes an extensive afterword by translator Thomas Lamarre, who illustrates how James's interventions are becoming increasingly central to the contemporary debates about materialist ontology, affect, and epistemology that strive to bridge the gaps among science studies, media studies, and religious studies. (shrink)

People tend to confuse winning freedom with conversion to capitalism. It is doubtful that the joys of capitalism are enough to free peoples.... The American "revolution" failed long ago, long before the Soviet one. Revolutionary situations and attempts are born of capitalism itself and will not soon disappear, alas. Philosophy remains tied to a revolutionary becoming that is not to be confused with the history of revolutions.--from Two Regimes of MadnessCovering the last twenty years of Gilles Deleuze's life, the texts (...) and interviews gathered in this volume complete those collected in Desert Islands and Other Texts. This period saw the publication of his major works: A Thousand Plateaus, Cinema I: Image-Movement, Cinema II: Image-Time, all leading through language, concept and art to What is Philosophy?. Two Regimes of Madness also documents Deleuze's increasing involvement with politics. Both volumes were conceived by the author himself and will be his last. Michel Foucault famously wrote: "One day, perhaps, this century will be Deleuzian." This book provides a prodigious entry into the work of the most important philosopher of our time. Unlike Foucault, Deleuze never stopped digging further into the same furrow. Concepts for him came from life. He was a vitalist and remained one to the last. This volume restores the full text of the original French edition.The philosopher Gilles Deleuze published twenty-five books, including five in collaboration with Félix Guattari. (shrink)

"One day, perhaps, this century will be Deleuzian," Michel Foucault once wrote. This book anthologizes 40 texts and interviews written over 20 years by renowned French philosopher Gilles Deleuze, who died in 1995. The early texts, from 1953-1966, belong to literary criticism and announce Deleuze's last book, Critique and Clinic. But philosophy clearly predominates in the rest of the book, with sharp appraisals of the thinkers he always felt indebted to: Spinoza, Bergson. More surprising is his acknowledgement of Jean-Paul Sartre (...) as his master. "The new themes, a certain new style, a new aggressive and polemical way of raising questions," he wrote, "come from Sartre." But the figure of Nietzsche remains by far the most seminal, and the presence throughout of his friends and close collaborators, Felix Guattari and Michel Foucault. The book stops shortly after the publication of Anti-Oedipus, and presents a kind of genealogy of Deleuze's thought as well as his attempt to leave philosophy and connect it to the outside -- but, he cautions, as a philosopher. (shrink)

Normal 0 21 false false false ES-CO X-NONE X-NONE On s’efforce de montrer que, chez Bergson, intuition et sympathie ne sont pas des termes synonymes, mais renvoient chacun á deux aspects distincts de sa méthode. L’intuition désigne en effet le rapport de l’esprit avec lui-même en tant que pure forme d’intériorité, le spirituel considéré en tant qu’il dure. Mais, par lá, l’esprit ne saurait sortir de lui-même. C’est ici qu’intervient la sympathie : elle permet d’accéder, selon un raisonnement par analogie (...) d’un nouveau type, á des réalités en apparence extérieures á l’esprit : le matériel dans la matiére, le vital dans les formes vivantes, le social dans les sociétés, le personnel dans les existences individuelles. Les phénoménes sont perçus selon leur sens interne, en tant qu’ils durent. On atteint á l’en soi mais pour autant qu’il est en nous. C’est ce chiasme qu’il s’agit ici de décrire. (shrink)

In the course of reading David Lapoujade’s Aberrant Movements, readers will undoubtedly encounter its overtly nuanced positioning. In relation to the existent patterns of critical engagement with Deleuze’s works, Lapoujade chooses to make his book seem like an expressive tissue of an expanding poetic universe rather than a measurable extensity from some representational whole. So the potency of his book, as Rajchman makes evident in the ‘Introduction’ to Aberrant Movements, doesn’t lie in unfolding like a teleological mimicry (...) of what stands before us as some kind of palimpsestic accretion of a-categorical Deleuzean readings. Rather his work is a perversely creative exercise in repeating these readings into openings of inassimilable differences. Such an inclusively ‘exclusive positioning’ of his book brings about what we may call a transformative de-familiarization of it, rendering it as indistinct patterns of aberrant movements that continuously and creatively shift us from one kind of complex territorial intensity to another. (shrink)

L'ouvrage nous offre un exposé minutieux de la Poétique de Gaston Bachelard, qui nous mène à un dialogue imaginaire où María Noel Lapoujade exprime ses propres points de vue dérivés de sa Philosophie de l'imagination, des images et des imaginaires et donne ainsi les fondements de sa notion originale d'Homo imaginans. La lecture de cet ouvrage original et fondé nous conduit à un scénario peuplé de résonances inédites de la pensée de Bachelard.

What are the philosophical views of professional philosophers, and how do these views change over time? The 2020 PhilPapers Survey surveyed around 2000 philosophers on 100 philosophical questions. The results provide a snapshot of the state of some central debates in philosophy, reveal correlations and demographic effects involving philosophers' views, and reveal some changes in philosophers' views over the last decade.

A leading political theorist’s groundbreaking defense of ideal conceptions of justice in political philosophy Throughout the history of political philosophy and politics, there has been continual debate about the roles of idealism versus realism. For contemporary political philosophy, this debate manifests in notions of ideal theory versus nonideal theory. Nonideal thinkers shift their focus from theorizing about full social justice, asking instead which feasible institutional and political changes would make a society more just. Ideal thinkers, on the other hand, question (...) whether full justice is a standard that any society is likely ever to satisfy. And, if social justice is unrealistic, are attempts to understand it without value or importance, and merely utopian? Utopophobia argues against thinking that justice must be realistic, or that understanding justice is only valuable if it can be realized. David Estlund does not offer a particular theory of justice, nor does he assert that justice is indeed unrealizable—only that it could be, and this possibility upsets common ways of proceeding in political thought. Estlund engages critically with important strands in traditional and contemporary political philosophy that assume a sound theory of justice has the overriding, defining task of contributing practical guidance toward greater social justice. Along the way, he counters several tempting perspectives, including the view that inquiry in political philosophy could have significant value only as a guide to practical political action, and that understanding true justice would necessarily have practical value, at least as an ideal arrangement to be approximated. Demonstrating that unrealistic standards of justice can be both sound and valuable to understand, Utopophobia stands as a trenchant defense of ideal theory in political philosophy. (shrink)

David Hume's Enquiry concerning Human Understanding is the definitive statement of the greatest philosopher in the English language. His arguments in support of reasoning from experience, and against the "sophistry and illusion"of religiously inspired philosophical fantasies, caused controversy in the eighteenth century and are strikingly relevant today, when faith and science continue to clash. The Enquiry considers the origin and processes of human thought, reaching the stark conclusion that we can have no ultimate understanding of the physical world, or (...) indeed our own minds. In either sphere we must depend on instinctive learning from experience, recognizing our animal nature and the limits of reason. Hume's calm and open-minded skepticism thus aims to provide a new basis for science, liberating us from the "superstition" of false metaphysics and religion. His Enquiry remains one of the best introductions to the study of philosophy, and his edition places it in its historical and philosophical context. (shrink)

The zetetic turn in epistemology raises three questions about epistemic and zetetic norms. First, there is the relationship question: what is the relationship between epistemic and zetetic norms? Are some epistemic norms zetetic norms, or are epistemic and zetetic norms distinct? Second, there is the tension question: are traditional epistemic norms in tension with plausible zetetic norms? Third, there is the reaction question: how should theorists react to a tension between epistemic and zetetic norms? Drawing on an analogy to practical (...) philosophy, I develop a focal point view to resolve these motivating questions. On the focal point view, traditional epistemic norms and zetetic norms answer different types of normative questions. There is nevertheless a familiar type of evaluative tension between traditional epistemic norms and zetetic norms, but this tension is an unavoidable feature of the normative landscape and not a sign that traditional epistemic norms need revision. But if traditional epistemic norms are not zetetic norms, then in what sense is zetetic epistemology a project for epistemologists? I conclude by articulating a sense in which some nontraditional epistemic norms are zetetic norms, and in which zetetic epistemology is an important part of the study of theoretical rationality. (shrink)

By means of an example, shows the possibility of beliefs that are separately rational whilst together inconsistent.

One of the enduring concerns of moral philosophy is deciding who or what is deserving of ethical consideration. Much recent attention has been devoted to the "animal question" -- consideration of the moral status of nonhuman animals. In this book, David Gunkel takes up the "machine question": whether and to what extent intelligent and autonomous machines of our own making can be considered to have legitimate moral responsibilities and any legitimate claim to moral consideration. The machine question poses a (...) fundamental challenge to moral thinking, questioning the traditional philosophical conceptualization of technology as a tool or instrument to be used by human agents. Gunkel begins by addressing the question of machine moral agency: whether a machine might be considered a legitimate moral agent that could be held responsible for decisions and actions. He then approaches the machine question from the other side, considering whether a machine might be a moral patient due legitimate moral consideration. Finally, Gunkel considers some recent innovations in moral philosophy and critical theory that complicate the machine question, deconstructing the binary agent--patient opposition itself. Technological advances may prompt us to wonder if the science fiction of computers and robots whose actions affect their human companions could become science fact. Gunkel's argument promises to influence future considerations of ethics, ourselves, and the other entities who inhabit this world. (shrink)

How should one react when one has a belief, but knows that other people—who have roughly the same evidence as one has, and seem roughly as likely to react to it correctly—disagree? This paper argues that the disagreement of other competent inquirers often requires one to be much less confident in one’s opinions than one would otherwise be.

I attempt to get as clear as possible on the chain of reasoning by which irreversible macrodynamics is derivable from time-reversible microphysics, and in particular to clarify just what kinds of assumptions about the initial state of the universe, and about the nature of the microdynamics, are needed in these derivations. I conclude that while a “Past Hypothesis” about the early Universe does seem necessary to carry out such derivations, that Hypothesis is not correctly understood as a constraint on the (...) early Universe’s entropy. (shrink)

We start by presenting three different views that jointly imply that every person has many conscious beings in their immediate vicinity, and that the number greatly varies from person to person. We then present and assess an argument to the conclusion that how confident someone should be in these views should sensitively depend on how massive they happen to be. According to the argument, sometimes irreducibly de se observations can be powerful evidence for or against believing in metaphysical theories.

Worries about mental causation are prominent in contemporary discussions of the mind and human agency. Originally, the problem of mental causation was that of understanding how a mental substance (thought to be immaterial) could interact with a material substance, a body. Most philosophers nowadays repudiate immaterial minds, but the problem of mental causation has not gone away. Instead, focus has shifted to mental properties. How could mental properties be causally relevant to bodily behavior? How could something mental qua mental cause (...) what it does? After looking at the traditional Problem of Interaction, we survey various versions of the property-based problem and look at proposed solutions to them. (shrink)

It is advisable to treat some sorts of discourse about fiction with the aid of an intensional operator "in such-And-Such fiction...." the operator may appear either explicitly or tacitly. It may be analyzed in terms of similarity of worlds, As follows: "in the fiction f, A" means that a is true in those of the worlds where f is told as known fact rather than fiction that differ least from our world, Or from the belief worlds of the community in (...) which the fiction originated. (shrink)

1.1 Manifolds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 1.2 Tangent Vectors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (...) . . . . . . . . . . . 7 1.3 Vector Fields, Integral Curves, and Flows . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 1.4 Tensors and Tensor Fields on Manifolds . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 1.5 The Action of Smooth Maps on Tensor Fields . . . . . . . . . . . . . . . . . . . . . . . . . 31 1.6 Lie Derivatives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 1.7 Derivative Operators and Geodesics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43 1.8 Curvature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59 1.9 Metrics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64 1.10 Hypersurfaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81 1.11 Volume Elements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96.. (shrink)

Unprecedented advances in medicine, genetic engineering, and demographic forecasting raise new questions that strain the categories and assumptions of traditional ethical theories. Heyd's approach resolves many paradoxes in intergenerational justice, while offering a major test case for the profound problems of the limits of ethics and the nature of value. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and (...) impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1992. (shrink)

Our aim in this entry is to articulate the state of the art in the moral psychology of personal identity. We begin by discussing the major philosophical theories of personal identity, including their shortcomings. We then turn to recent psychological work on personal identity and the self, investigations that often illuminate our person-related normative concerns. We conclude by discussing the implications of this psychological work for some contemporary philosophical theories and suggesting fruitful areas for future work on personal identity.

Since the 1990s the so-called transparency of experience has played a crucial role in core debates in philosophy of mind. However, recent developments in the literature have made transparency itself quite opaque. The very idea of transparent experience has become quite fuzzy, due to the articulation of many different notions of transparency and transparency theses. Absent a unified logical space where these notions and theses can be mapped and confronted, we are left with an overall impression of conceptual chaos. This (...) is a problem, given the constant and ubiquitous references to transparency in the literature and its prominent position in the contemporary philosophy of mind. My goal in this paper is to restore clarity through proper analysis of the mutual relations between the different transparency theses. This allows me to uncover a unitary multidimensional logical space where existing (as well as possible) views can be properly singled out and located. (shrink)

1. The Shmagency Challenge to Constitutivism In metaethics – and indeed, meta-normativity – constitutivism is a family of views that hope to ground normativity in norms, or standards, or motives, or aims that are constitutive of action and agency. And mostly because of the influential work of Christine Korsgaard and David Velleman, constitutivism seems to be gaining grounds in the current literature. The promises of constitutivism are significant. Perhaps chief among them are the hope to provide with some kind (...) of answer to the skeptic about morality or perhaps practical reason, and the hope to secure for practical reason a kind of objectivity that is consistent with its practical, motivationally engaged nature. The former philosophical motivation for constitutivism – most clearly present in much of Korsgaard’s relevant work[1] – relies on the fact that constitutive norms seem to be less mysterious than not-clearly-constitutive norms. There arguably is nothing mysterious about, say, the norms of certain reasonably-well-defined activities, like building a house, or playing chess. And challenges by the relevant skeptic – the one asking "Why should I make sure the house I’m building can shelter people from the weather?" or "Why should I not castle when my king is checked?" – seem very rare, barely intelligible, and anyway remarkably easy to cope with. We should explain to the misguided skeptic that if he doesn’t even try to build something that can protect people from the weather, he’s not in the business of building a house at all; that if she doesn’t even try to play by the rules of chess, she’s not in the business of playing chess at all; and so on. It would be nice, the constitutivist hope seems to go, if we had something equally powerful by way of a response to the skeptic asking "Why be moral?". The other main motivation for constitutivism – most clearly present in David Velleman’s relevant work[2] – starts from a commitment to some rather strong kind of existence-internalism about reasons: An agent has a reason to?, according to such views ), only if she can come to?, or at least to be motivated to?, by sound deliberation starting from her actual motivational set. (shrink)

Una investigación que se centra en torno a la fuerza de la imaginación con el propósito básico de alcanzar una aproximación desde perspectivas plurales, diversas al poder humano de imaginar. La imaginación es una función compleja que exige ser abordada desde diversos ángulos, cada uno de los cuales arrojará una luz parcial sobre determinados aspectos y facetas pero no sobre otros, no sobre todos.

Perceptualists say that having a pain in a body part consists in perceiving the part as instantiating some property. I argue that perceptualism makes better sense of the connections between pain location and the experiences undergone by people in pain than three alternative accounts that dispense with perception. Turning to fellow perceptualists, I also reject ways in which David Armstrong and Michael Tye understand and motivate perceptualism, and I propose an alternative interpretation, one that vitiates a pair of objections—due (...) to John Hyman—concerning the meaning of ‘Amy has a pain in her foot’ and the idea of bodily sensitivity. Perceptualism, I conclude, remains our best account of the location of pains. (shrink)

We become ill in ways our parents and grandparents did not, with diseases unheard of and treatments undreamed of generations ago. This text tells the story of the modern experience of illness, linking ideas of illness, health, and postmodernism.