At first glance, a monograph simultaneously dedicated to the philosophies of Henri Bergson, Maurice Merleau-Ponty and Gilles Deleuze might seem an obscure, even capricious proposition. Why, after all, bring these particular thinkers into dialogue? Why instigate this particular “three body problem” (1)? The answer to this question is complex, but lies in part in the immense structural influence they succeeded one another in exerting over French philosophy. Throughout a period of over one hundred years, French thought was fundamentally coloured first by Bergsonian “vitalism,” then by existentialist phenomenology, and finally by a “post-structuralism” of which Deleuze is considered a primary, if sometimes unwilling figurehead. To trace the shifting conceptual lineages marbled throughout their work is therefore to map the very movement of 20th century French thought, such as has colonised a stubborn corner of the globe’s intellectual life. But there is more than just this profound institutional influence linking together these disparate philosophical projects. As Dorothea Olkowski argues, throughout her accomplished and intriguing study, Deleuze, Bergson, Merleau-Ponty: The logic and pragmatics of creation, these thinkers also share a common set of problems and an overlapping conceptual vocabulary, the complexities of which she draws out across six brief, rich, yet challenging essays.
Perhaps the foremost of these problems is a familiar dualism haunting philosophy, which here emerges in several guises. Thought and extension, reality and signs, the empirical and the transcendental, formalism and its “outside”- Olkowski returns frequently to this nebulous dialectic, and makes a compelling case for its centrality in the work of each of her subjects. As she writes, evoking the terms of Deleuze’s study of Bergson in Cinema I: The Movement-Image, and establishing one of the central argumentative lines of her own book:
…each of the three is engaged in the undoing of dualism -understood as the relation between thought and movements- by slightly different means […] providing an explanation of the relation between empiricist and formalist approaches to reality (18).
This latter schism is key, emerging as it does with the existential challenge posed to modern philosophy by the immense descriptive powers of post-Enlightenment science. For Olkowski, a strict division between empiricist and formalist approaches is intimately linked to this confluence, in particular to “the view that emerged, starting in approximately the sixteenth century, that science is autonomous, that it generates its own elements, that it stands outside time and outside the lived experience of a subject” (2) -in an epistemological splitting which establishes observer and observed as radically distinct. Against this view -which is far from synonymous with the self-problematising realities of scientific practice- Olkowski excavates a threefold project to reinject questions of genesis, vitality, subjectivity and temporality into a scientistic episteme which has perhaps tended to obscure them.
Indeed in her first chapter, which recapitulates themes from 2012’s Postmodern Philosophy and the Scientific Turn, she introduces this epistemological backdrop, and the bifurcation by which we inherit “two” contemporary philosophies- an analytic approach grounded in formal logic, and a Continental tradition oriented by phenomenology and metaphysics. The former, of which a thinker like Frege is paradigmatic, seeks to “ground” the empirical findings of science through a purely formal analysis of logical relations. This approach turns to signs -to their relations and modes of reference- eschewing all discussion of ontology or the empirical, given that such discussion “violates the principles of formalist systems,” producing unfounded and speculative “nonsense” (26). And while Frege -like Russell, the logical positivists and Wittgenstein- thus seek to banish metaphysics from the philosophical enterprise, what unites Olkowski’s subjects is their determination to develop a metaphysics adequate to contemporary science, simultaneously drawing out the contingency of logic- an approach she will introduce via the French philosopher of mathematics Jean Cavaillès.
For Cavaillès, Olkowski notes, an important contemporary of her three primary subjects, “the logic of a formal system requires an ontology to complete it; in addition to the formal system, it requires reference to an exteriority, to objects, and not just to other signs in the system” (16). And this determination to think the compossibility of the empirical and its symbolisation beats at the heart of Olkowski’s text. Signs and their systems, are not, after all, “immaculate.” An ontology is implicit, indeed required, in order for us to ask questions about their affects, milieux and genesis. And one of the book’s central propositions is that these thinkers help us to understand the genesis of formal systems in and from an empirical and pre-signifying world which can only be sensed. This approach leads to a threefold philosophy of perception, and to the complex ways in which manifold sense-data becomes sensible, taking form under the aegis of a “sign,” “Idea” or “Gestalt” in an operation which is simultaneously pragmatic and creative.
Olkowski’s second chapter develops these themes via Deleuze and Guattari’s critique of logic, primarily as it appears in What is Philosophy? We’ve already spoken of Frege’s ambition to develop a philosophy homogenous with scientific description, moving it away from metaphysical “speculation” in favour of a systematic “science of logic” (30). At the heart of this endeavour is an idiosyncratic concept of the “concept,” inherited in part from Kant, which sees the concept become a logical function- a component of propositions which maps arguments to one of two truth vales (true or false). Thus, to use a well-known example, “is a man,” is a concept/function we can complete (or “saturate,” to use Frege’s intriguing term) by inserting the object “Socrates,” in a move which points us to the proposition’s ultimate referent- the truth-value “true.” But Deleuze and Guattari will claim that this approach, by virtue of its determination to avoid all empirical content, alongside its obliteration of particularity in positing only two possible referents for propositional sentences, gives us an empty formalism, applicable only to the most trivial and pre-determined propositions (32). What Frege gains in “perspicuity,” this argument suggests, he loses in consequence, and the possibility of meaningful philosophical engagement with the real.
Against this model, Olkowski sketches the Deleuzo-Guattarian “concept”- a concept which “belong(s) to a subject and not to a set,” constituting “a function of the lived” (33) as opposed to a purely formal abstraction. At the same time, they are eager to avoid the pitfalls of the “phenomenological concept,” which they see as rooted in the experience of a transcendental subject, and as such incompatible with a philosophy of immanence. One of Olkowski’s richest contributions, indeed, is a thorough mapping of this persistent Deleuzian critique of phenomenology- the charge that it establishes subjective, “natural” perception as a transcendent norm, elevating a particular and contingent relation to the status of a philosophical first principle. In so doing, claims Deleuze, it betrays philosophy’s task of breaking with doxa or opinion, establishing natural perception as Urdoxa, or original opinion, in a moment which is both conservative and anthropocentric. And while Olkowski is generally conciliatory, suggesting several times that Deleuze exaggerates the space between his and Merleau-Ponty’s thought, her identification of the numerous points at which their approaches diverge is a sophisticated complement to extant work by Wambacq (2018) or Reynolds and Roffe (2006).
Opposing themselves to both the Fregean (analytic) and phenomenological (transcendental-subjective) concept, Deleuze and Guattari sketch their own, intensional concepts, which Olkowski convincingly links to another key thinker threaded throughout her exegesis- the pragmatist philosopher Charles Sanders Peirce. For Deleuze and Guattari, concepts are “intensional” inasmuch as they constitute multiplicities whose unity is effected by their components’ internal (differential) relations. In this sense, Olkowski argues, they bear a striking resemble to Peircean “consistency” or “Thirdness” -habits, laws or generalities “to which future events have a tendency to conform” (42)- and which likewise produce continuity as the effect of multiple singular elements or events. Leaving aside the intricacies of Olkowski’s exegesis, it suffices to say that she does convincing and useful work here, tracing Peirce’s influence right across Deleuze’s oeuvre, particularly as it pertains to his recurrent conception of multiplicity as simultaneously “continuous” yet composed through differential relations.
Chapter three turns to Bergson, and an explication of his thought in the form of a rebuttal of the famous criticisms made by Bertrand Russell. Russell claims that Bergson’s thought reduces both distinction and abstraction to spatial phenomena, thereby demoting logic to a lesser branch of geometry (59). Graver than this, however, is Bergson’s apparent rejection of the mathematical model according to which change is apprehended as a series of discreet states. The indivisible continuity of Bergson’s “duration,” Russell argues, eschews the rigour of mathematics and science, opening the door to an irrational and irresponsible Cartesianism- a world in which things are never in any “state” at all, and the distinctions made by the intellect hover over of an indissoluble ontological mush. Olkowski links these criticisms to those made in the fallout of Bergson’s ill-fated encounter with Albert Einstein. While the latter is dedicated, by virtue of his theories of relativity, to a space-time continuum which is arguably “timeless” -with “any temporal event […] merely a geometric point in spacetime” (60), Bergson is interested in the qualitatively evolving and radically undetermined temporality of process, an approach which causes him to hesitate before the singular and unitary time of the physicist. In both cases, as Olkowski rightly notes, critics have sought to oppose the rigour of science and mathematics to Bergson’s “fuzzy” and “irrational” vitalism, effecting a discredit so fundamental as to cause even continental thinkers to “step[…] lightly around” (58) his thought.
Significant exceptions, of course, are Deleuze and Merleau-Ponty, and Olkowski devotes the rest of the chapter to their spirited defence of his concepts in the face of these attacks. For Merleau-Ponty, Bergson’s is a radical philosophy, one which breaks with Cartesianism by “present[ing] a being that is duration in place of an ‘I think’” (64). Further, Merleau-Ponty will argue that it is Bergson, rather than Einstein, who offers a temporality adequate to quantum physics, and a universe of indeterminacy and discontinuity ushered in by wave-particle duality (65). For Deleuze meanwhile, Bergson’s thought possesses an implicit mathematical rigour which renders it far closer to Russell than the latter himself supposes. In Difference and Repetition, Deleuze will refer to Russell’s distinction between lengths and distances, the latter of which cannot be divided into homogenous and interchangeable series but rather constitute “irreducible” series “derived in some way from perception” (69). As Olkowski notes, “Bergson too defines duration as a multiplicity or divisibility that does not divide without changing its nature, and so duration begins to sound like Russell’s concept of distance” (69). Deleuze will take up this hybrid Russellian-Bergsonian multiplicity in Difference and Repetition, using it as an image of ontogenesis- a mapping of the way in which intensive differences are explicated (differenciated) as “extensity” (or distance) in the context of individuation conceived as actualisation of the virtual. Olkowski’s work here is detailed and meticulous, illuminating the often-overlooked connections between Bergson, Deleuze and Russell.
In chapter four, Olkowski turns to Deleuze’s two volumes dedicated to film, Cinema I: The Movement-Image and Cinema II: The Time-Image, which she reads in the context of her central theme- a philosophical project to overcome the dualisms of thought and extension, reality and signs. Essential here, to Olkowski as to Deleuze, is Bergson’s idiosyncratic use of the term “image” as a means of effecting a rapprochement between realist and idealist accounts of reality. Prior to adopting either one of these positions, Bergson writes, “I am in the presence of images, in the vaguest sense of the word, images perceived when my senses are opened to them, unperceived when they are closed” (2005: 17). And this first principle, far from strictly phenomenological, becomes the staging ground for an immanent metaphysics of “images,” given that, he continues, “to make of the brain the condition on which the whole image depends is, in truth, a contradiction in terms, since the brain is by hypothesis a part of this image” (2005: 19). In this way, the brain becomes one image among many, perceiving or receiving movements from the images which surround it. Its apparent singularity stems not from any unique metaphysical status, but from a capacity to create a “gap” or “interval” (écart) between these received movements and reaction. As Olkowski explains, according to this model, “the brain is neither the origin nor the centre of the universe of images; it is the centre of indetermination in the interval between reception and reaction” (87), a centre of non-action which enables the organism to draw on virtual forces and escape the determinism of pure motricity.
This approach, which serves to render thought immanent to the interacting planes of “movement-images” which compose it, is then linked to another Deleuzian adaptation of Peirce, and his claim that the cinema volumes constitute a “taxonomy” of signs in the Peircean sense. Importantly, and against a then-dominant model in continental film theory, the “signs” of cinema do not resemble a language. Rather, and in keeping with the ontology Deleuze inherits from Bergson, signs are also “images”- catalytic reflective centres, situated on the same luminous register as their affects. This section of the book, it should be said, comprises a clear and insightful explication of the key ideas animating Deleuze’s work on cinema, albeit one which doesn’t offer a great deal which can’t be found in other works.
From here Olkowski shifts into a discussion of what Deleuze will call the cinematic time-image— the source of “pure” sonic and visual signs which confound action, and as such our habitual, action-oriented modes of thought. Paradigmatic are the signs/images of Italian neorealism, which confront both character and spectator with situations which are “unthinkable” in their magnitude, horror or banality. These images see the subject stripped of its capacities for action, and as such confronted with “the pure power of time that overflows all possibility of reaction and defeats, immobilizes and petrifies figures […] condemning them to a horrendous fate…” (93). For Deleuze, in keeping with a generalised hostility to the subject conceived as an autonomous and self-identical interiority, these images are thus immensely valuable to philosophy, enacting a temporal-semiotic deterritorialization of the cogito as the source and site of agency.
Against this fundamentally inhuman temporality -a time which fractures and problematises the subject- Olkowski will then contrast the approach of Merleau-Ponty, for whom “time and the subject communicate […] in virtue of an inner, interior necessity” (97). For Merleau-Ponty, Olkowski explains, both subjectivity and perception are fundamentally temporal, the persistence of bodies in space is “an expression of the network of temporal relations of a subject…” (97), and the subject is itself a “temporal wave that moves, particle to particle, through the matter of the world” (96). This approach, in keeping with Merleau-Ponty’s existentialist leanings, establishes the centrality of choice and engaged action as constitutive of a subject’s world- a vocabulary which is thoughtfully juxtaposed against Deleuze’s fundamentally “inhuman” time-image.
The book’s two final chapters continue in this comparative mode, embarking on a protracted discussion of the concept of the “Event,” as it appears in both phenomenology and Deleuze and Guattari, and as it pertains to the notion of freedom. For Merleau-Ponty, as we’ve seen, subjectivity is fundamentally temporal, simultaneously linked to a subject’s capacity to perceive spatial relations through time and to the way in which it is able to “inhabit” these relations. In this context, freedom is also temporal, given that “the stimulations an organism receives are possible only because its preceding movements have culminated in exposing the organism to these external influences,” such that, “the organism chooses the stimuli in the physical world to which it will be sensitive” (114). And while this suggests a rather limited remit of free action in the case of non-human organisms, integral is Merleau-Ponty’s conviction that “we are not simply a material plenum” (115)- that subjectivity exists across the fields of physical, physiological and mental “forms,” and as such is irreducible to simple “causal events” on any particular register.
Olkowski then returns to Deleuze, and to his critique of phenomenology in Francis Bacon: The Logic of Sensation. Here, Deleuze will suggest that while phenomenology remains wedded to the forms of a particular “lived body,” his own (or rather Artaud’s) concept of the “body without organs,” “arises at the very limit of the lived body” (118), as a process which renders life unliveable— impelling it towards traumatic processes of (re)formation. For Deleuze, as we have seen, phenomenology thus embraces the affective and perceptual clichés of a particular lived experience, reifying them as philosophy. The task of philosophy, however, is that of breaking with these clichés (doxa)- a task the “anexact” concept of the BwO is designed to help us realise.
This vocabulary of perceptual and affective clichés also implicates art, and the aleatory methods Deleuze’s Bacon deploys in his diagrammatic “battle” against painterly cliché. Indeed, in the context of their cleft approach to “natural perception,” both Deleuze and Merleau-Ponty turn to painting, in particular to Cézanne, such that Olkowski rightly notes that “it is secretly Cézanne’s paintings that are the battlefield upon which the contest between the philosophy of the Event and phenomenology takes place” (121). For Deleuze, Cézanne “renders visible” the vital power of the body without organs -the pure, formless chaos which arrives as the Event- that which overturns all previous organisation. For Merleau-Ponty meanwhile, Cézanne’s canvasses capture organisation itself, the hesitant process of “matter taking on form and manifesting the birth of order…” (121), in a model Olkowski thoughtfully contrasts with Deleuze’s.
After appearing to hesitate for a moment between these two alternatives, or perhaps to think their compossibility, Olkowski’s final chapter renders her Deleuzo-Guattarian allegiances clear- particularly in its final pages, which see her embrace their ambiguous injunction that we need to open thought onto the deterritiorializing forces of the “Cosmos” (148). Whereas Merleau-Ponty, indeed, remains dedicated to a familiar concept of “freedom” as the remit of human subjectivity, Olkowski will follow Deleuze and Guattari in locating this problem in the “Cosmic” sphere, asking, and then answering: “Can the Earth become cosmic, and can the people of the Earth also become cosmic people? To the extent that this is possible, it is what takes the place of the old concept of freedom” (148).
Deleuze and Guattari take the concept of the Cosmos from Paul Klee, from whom they likewise borrow a model of art as that which does not “render the visible,” but rather “render[s] visible” (2003: 56). What it renders visible, Deleuze, Guattari and Olkowski claim, are the invisible forces of the Cosmos, the formless, imageless and non-thinkable “open” which is the condition likewise for science and philosophy. But how, exactly, does it do this? Here, Olkowski evokes the semiotic processes Deleuze and Guattari call “refrains” (ritournelles) -rhythmic, expressive repetitions which work to organise chaos as habitat. A little child sings in the dark to reassure herself; the colours of a bird’s plumage vibrate to communicate its territory:
In each case, milieus, blocks of space-time, are created by the rhythm, the vibration, the periodic repetition that holds back the intrusion of chaos, the milieu of all milieus. This means that the milieus are coded, and each serve as the basis for another coding and transcoding as one milieu passes continuously into another through the chaosmos, the rhythm-chaos (145).
Importantly, Olkowski draws out the fact that this process of rhythmic territorialization establishes not just a sheltering “inside,” but a simultaneous “outside” we might now venture out and begin to explore. This amounts to a semiotic transformation of the chaotic into the Cosmic, the “plane” upon which philosophy, art and science conduct their experiments. In this context, Olkowski explains, in a model of thought as free conceptual creation, “the philosopher […] makes thought into pragmatics, asking what a concept can do, enabling a force of the Cosmos that travels” (147).
The refrain, indeed, brings us back to the problem(s) with which the book began, that of the individuation of signs, ideas, or forms and of the ontogenetic conditions which enable it. Across the many models Olkowski treats, and of which I have selected only a handful, she creates a philosophical assemblage dedicated to logics of perception, affection and creativity which allow us to think across the apparently irrevocable empiricist/formalist division. This approach problematises traditional dualisms of observer and observed, signifier and signified, in an immanent pragmatics which reinstates the necessity of both semiotics and metaphysics.
In keeping with this approach, Olkowski is not content to lapse into an apparently “neutral” exposition, as though the reconstruction of these three projects might somehow avoid a similarly interested perception. Indeed, perhaps the richest aspect of the book is her attention to this often repressed “stylistic” dimension of exegesis, and the way in which explication is itself creation. Her numerous additions and digressions -through contemporary literature, science, and cinema- accentuate this fact, and renew her subjects’ thought as living bodies. At the same time, the author is herself implicated by this process -an “authority” which cannot but be problematic, as Olkowski herself acknowledges:
I have examined the relationship between the creation of ideas and their actualization in relation to semiology, logic, and the cosmos in the philosophies of Deleuze, Bergson, and Merleau-Ponty. It is not a linear path. It is more a question of periodic orbits following strange and unrepeated trajectories that have been generally unpredictable. In other words, in spite of what I think I know or understand, I have, at every instance, sought to remain attentive to alternatives to my former views in order to consider ideas, concepts, orientations, problems, and solutions that could unexpectedly erupt and so alter the orientation of my own thinking within the context of the problem I have set out (2).
And this brief precis proves instructive, given that the book is ultimately comprised less of clearly demarcated, linear arguments than a series of interwoven and recurrent conceptual refrains which, while generally compelling, can also feel occasionally disorienting.
Indeed readers looking for close, methodical explication and clearly identified lines of scholarly argumentation may want to look elsewhere, as Olkowski’s book constitutes more an image of thought-in-motion, which is occasionally unwieldy and often unpredictable. There are points at which her readings of each thinker are heterodox, and there is a tendency to overlook periodisation of their oeuvres in favour of a more thematic, and as such perhaps selective exegesis, which runs very different works together. I do not intend these remarks as “critical” in the non-philosophical sense. Olkowski herself gestures towards the ethic which I take to animate this approach in her final chapter, when she asks: “Can philosophers envisage a diagram for philosophy such that it is no longer philosophy as we now conceptualize or imagine it?” (149). Olkowski rightly notes that this is the challenge Deleuze and Guattari lay down with their own work. Deleuze, Bergson, Merleau-Ponty is a book which is both difficult and worthy because it takes this challenge seriously.
Bergson, Henri. 2005. Matter and Memory. Translated by Nancy Margaret Paul and W. Scott Palmer. New York: Zone Books.
Deleuze, Gilles. 2003. Francis Bacon: The Logic of Sensation. Translated by Daniel Smith. London: Continuum.
Reynolds, Jack & Roffe, Jon. 2006. “Deleuze and Merleau-Ponty: Immanence, Univocity and Phenomenology.” In Journal of the British Society of Phenomenology. Vol. 37, No.3. 229-225.
Wambacq, Judith. 2018. Thinking Between Deleuze and Merleau-Ponty. Athens, OH: Ohio University Press.
Dorothea Olkowski’s latest book, entitled Deleuze, Bergson, Merleau-Ponty, is at once an invitation and a challenge. It invites us to think of ideas as „chaotic attractors.” (2) As a mathematical concept, we can call any strange attractor chaotic if iterations commencing from any two arbitrarily close alternative initial points lead to points which are arbitrarily far apart and, after various iterations, then lead to points that are arbitrarily close together, leading to a structure that is locally unstable yet globally stable. And herein lies the interesting methodological challenge of Olkowski’s project: wherein does the border lie between pure arbitrariness and stability? Indeed, is there a clear-cut difference between wholly arbitrary association and locally unstable holistic stability? Is it even the job of philosophy to produce something akin to stability? These are just a few of the questions that arise in the reader from the outset. Olkowski’s goal is not the penning of yet another introduction to the separate and, for that matter, wholly distinct philosophies of Gilles Deleuze/Félix Guattari, Henri Bergson and Maurice Merleau-Ponty. Rather, these three serve as the ingredients of a new theoretical hybrid, a pragmatically and phenomenologically-involved affective continuum that goes beyond such tired dualisms as mind vs. world and matter vs. idea. The judgement we must pass in the context of this review is not whether the work lives up to its own promises and goals – although that too shall be addressed. Rather, what interests us is how the author comes to terms with the fundamental issue of whether instability can be integrated into thought in a philosophically consistent manner and whether the work achieves this.
In Chapter One, entitled „Naturalism, Formalism, Phenomenology, and Semiology in Postmodern Philosophy,” the problematic of our current epoch is introduced. Alan Kirby’s influential 2006 text, „The Death of Postmodernism and Beyond” serves as Olkowski’s point of departure. (Kirby 2006) In Kirby’s view, one shared wholeheartedly by Olkowski and ourselves also, the authentically postmodern position, characterizable as the radical questioning of reality, has become all but extinct in both philosophy and the broader social Zeitgeist. (13) Instead of an uncompromising postmodernism willing to question all dogmas, we have what Kirby and Olkowski call a „pseudopostmodernism,” a position that can best be described as a harmlessly apolitical play with words, without the corresponding subversion of broadly accepted intersubjective realities. In large part, the author believes that the opacity of postmodern discourse is itself to blame for its own eclipse. As Olkowski writes, the defenders of postmodernism „have not been able to understand it well enough to translate its canonical terms into informative definitions.” (14) The backdrop of both the postmodernist movement and its subsequent relegation to the fringes of both political debate and scientific practice is characterized under the heading of scientism. Already critiqued exhaustively by, among others, Edmund Husserl, the scientistic worldview posits the ability of science to redeem humanity and the world, heralding progress through increasing the well-being of homo sapiens. On the scientistic worldview, science, while not having the answers to all of the major existential questions, is nonetheless our best bet, and we ought to give the final say in most social matters to quantified modes of knowledge, because only the latter have privileged access to „reality.” Of course, the problem with such a worldview is that it reduces the complexity of the world to the issue of representation, while also failing to account for the way reality evades any description. The complexity of the world makes it impossible for us, as finite beings, to ever produce a representation of the latter that is adequate to its real condition. Science, for Georges Cavailles, is characterized by an ever more pervasive self-referentiality. It constitutes a self-enclosed system which demonstrates truths independently of human sensation. The paradox here, as Cavailles recognizes, is that even formal systems need a corresponding ontology. (16) Differently put, self-referentiality is impossible without what systems theory has called „hetero-referentiality.” Without a world, there is no self. Without an uncoded (and uncodable) complex „outside” reality, there is no such thing as scientific knowledge. We may even say that without non-knowledge, there is no knowledge.
In opposition to scientism, which would reduce the whole world to quantity, several thinkers have posited the concept of „quality.” Among these philosophers, Olkowski emphasizes three in particular: Deleuze, Bergson and Merleau-Ponty. They are of key importance because they have all, in their own ways, cast doubt upon the distinction between the false opposition of qualitative „image” and quantitative „space.” (17-8) In particular, Bergson’s idea of qualitative multiplicity, as first expressed Time and Free Will, has proven immensely fruitful. In Olkowski’s view, Merleau-Ponty and Deleuze can both be read as constituting elaborations upon the basic Bergsonian theme of qualitative, or „heterogeneous multiplicity.” As distinct from a quantitative multiplicity, in the case of a qualitative multiplicity one cannot distinguish the elements which compose it. For instance, when we feel an emotion, „we find ourselves confronted by a confused multiplicity of sensations and feelings.” (Bergson 1910: 87) One cannot count states of consciousness, because these are not discrete objects that can be neatly separated from one another. In essence, what Olkowski attempts to prove is that Bergson’s idea is a key influence at play in both Merleau-Ponty and Deleuze, even if they diverge significantly from the former in other respects. For all three French philosophers, corporeality seems to be the key to transcending the false duality of idealism and materialism. In Bergson’s cosmology, given its most systematic expression in Matter and Memory, the world is made of images, which are neither representations nor things but rather, on Olkowski’s somewhat contentious reading, „affects” which have not yet solidified into perceptions. (19) So as to avoid anthropomorphic misunderstandings, the author hastens to add that under the term „body” we must basically understand movement, pure and simple. (ibid) In Bergson’s conception of the universe, there exists nothing whatsoever apart from indivisible yet heterogeneous movement. Pure change, nothing else.
Such a reading is not inaccurate, yet it is still somewhat surprising to encounter an equation of movement with, of all things, affect, as the latter implies an element of feeling. Be that as it may, we must also not forget that the „body,” considered as a „zone of indetermination” (Bergson’s expression) is merely a point of departure, and not the primary focus of Bergsonian thought. In this regard, Bergson differs radically from phenomenologists of the body such as Merleau-Ponty and so does Deleuze. Indeed, Deleuze and Guattari engage in a devastating critique of phenomenology. (43) The latter school, they claim, produces only opinion and not knowledge. Against Merleau-Ponty and the phenomenological tradition, Deleuze holds that Ideas actualize themselves in the word in a real manner, not merely through appearance. The weddedness of phenomenology to natural sensibility occludes taking the reality of change seriously enough. (21) Indeed, for Bergson and the „1980s Deleuze” of the Cinema books, duration is all there is. We do not concur with Olkowski’s remark, to the effect that in Bergson the „moment” cannot be considered as being durational. (20) Everything is duration. The late Deleuze is closer to Bergson than we would think. What Olkowski fails to address, much to our disappointment, is how, ironically, Deleuze himself, at least in earlier works such as the misleadingly-titled Bergsonism and Difference and Repetition also failed to take the reality of actualization seriously enough by privileging the concept of the „virtual” above and against the „actual.” There is a much greater distance between Deleuze’s earlier and later periods than Olkowski lets onto, which also occludes the very signifant distance between the pre-1980s „virtualist” Deleuzian philosophy and the Bergsonian view. The incompatibility of the Deleuzian „virtual” with Bergsonian duration is unfortunately not addressed in Chapter Three („Bergson and Bergsonism”) either, even though that section if the book is ostensibly dedicated to answering the question of „how Bergsonian is Deleuze’s Bergsonism?” (69)
The systems theoretical problematic of self-referentiality returns in Chapter Two („Deleuze and Guattari’s Critique of Logic”). In essence, the chapter constitutes a reconstruction of Deleuze and Guattari’s critique of self-referential systems of logic in their final co-authored book, What Is Philosophy? The problem is how to deconstruct the distinction between formalism and lived experience. Ever since Immanuel Kant, the gap between mathematical and physical space has been growing, to the point wherein we cannot bring the two into anything like a balance. (26) For Deleuze and Guattari, self-referential systems of logic are deeply problematic, for such modes of thinking ignore two key truths about the world: objects are not self-subsistent entities and concepts too are extensional. (31) We cannot distinguish between unextended abstract ideas and physical entities in the Deleuzian cosmology. Because they leak out into the real world, concepts are infinitely rich realities. It is impossible to do justice to a concept by reducing it to a proposition. (32) Olkowski’s aim is to radicalize postmodern philosophy. Drawing upon the Deleuzo-Guattarian attack on self-referentiality is undoubtedly an effective way of going about this subvserive refoundation of postmodernism, and our sentiments concur with such a project. On Deleuze and Guattari’s view, the crime of the logicians, one that cannot be forgiven lightly, is the reduction of concept to function. Real problems are simply not propositional; neither are concepts. They posit that philosophical concepts are „intensional,” always tending toward reality, while never achieving a coincidence with pure differentiation in itself. Instead of reducing complexity, as self-contained systems of logic do, we must strive toward „creations of all kinds in any possible world.” (36)
Following Deleuze’s lead, Olkowski comments on the work of the early American pragmatist philosopher, Charles Sanders Peirce. For non-specialists not well-versed in Peirce’s system, this makes for at times daunting reading. For our purposes, it suffices to furnish a brief summary of Peirce’s three fundamental logical-ontological categories, without claiming to do justice to Peirce’s system. Firstness refers to initial vagueness. Secondness refers to singularity, the „thisness” of something in particular. Thirdness refers to generality, defined as the connection between the first two. Interestingly, what Olkowski suggests is that a systems theoretical reading of Peirce is also possible, and Deleuze’s own commentary on Peirce also points in this direction. Firstness corresponds also to feeling, Secondness to the resistance of real objects pushing back against our feelings and Thirdness to the observation (and actually achieved synthetic connection) of the former two elements. For Deleuze, Peirce’s Thirdness makes possible the positing of thought as a real force in the world. (42) Yet thought, paradoxically, can only become such a force if it has already suffered the violence of reality. Peirce and Deleuze are in accord when they both affirm that consciousness only achieves Thirdness after it has been assailed by the uncontrollable resistance exhibited by reality against human designs. (41) As Olkowski writes, „thought begins as mis-sophia,” the „original violence” thrust upon us through involuntary changes, conditions and circumstances outside of any human control. (40) No thought without violence, no reality without prehuman resistance.
One may describe Peirce’s „Triad” in terms of the following equation:
In Peirce’s view, one that uncannily echoes Bergson’s idea of qualitative multiplicity, generality, characterized as „supermultitudinous” by Olkowski, forms a heterogeneous continuity. (46-7) As opposed to a standard continuum, where the differences between components have disappeared to the point of imperceptibility, the members of a supermultitudinous continuum retain their qualitative differences. In Olkowski’s words, a generality is „a collection so great that its constituents have no hypothetical existence except in their relations to one another.” (72) From Peirce’s generality, Olkowski, following Deleuze, draws the conclusion that „Ideas are multiplicities,” with multiplicity denoting „difference and differentiation” and „repetition” describing Thirdness (the reflection, mediation, or, to borrow a term from systems theory, the third-order observation that synthesizes feeling with fact). (48) In all, this leaves us feeling doubtful that Deleuze has authentically escaped the grip of self-referentiality. As a description of the way mediation occludes the underlying reality of change, Deleuze’s system, as elaborated in Difference and Repetition, works well. As a process philosophy, it does not, for it does not get us back to anything like an intimate proximity with the reality of change. To say, with Deleuze, that states of affairs are merely „actualizations of virtual chaos” does not do justice to the brute reality of actualization. (49) Olkowski does not answer the following question: what, if anything, does Deleuze’s reactionary embrace of the already transcended concept of „possibility” add to philosophy after Bergson’s radical demolition of the idea of „possibility” in, among other texts, „The Possible and the Real”? (Bergson 1911: 107-126) Even accounting for the rechristening of possibility as „virtuality” or „virtual chaos” by Deleuze, we cannot on our part see why actualization ought to be fettered by such static Platonic Ideas as „possibility.”
Chapter Three, „Bergson and Bergsonism,” is dedicated to outlining the relationship between the philosophies of Bergson and Deleuze respectively. In Bergson’s ontology, there can be posited a continuity between past and present within the form of duration. (59) Against conventional readings of the Bergson-Einstein Controversy of 1922-3, Olkowski holds – and rightly so — that Bergson pushed relativity much further than Einstein. Rather than a merely phenomenological affirmation of lived, psychological time or time consciousness, Bergson argues for the relativity of all durations. Against Einstein, Bergson holds that there is no distinction between duration and content. (61) In other words, time, as the continuity of change, is a fundamental and real aspect of the material universe. Einstein’s block universe is not mobile enough for process philosophy. Time is not an illusion. The Bergsonian revolt against timelessness grounds itself upon cosmic time. While modernity promised a cosmic Aeon, even after postmodernity we are still awaiting the dawn of the cosmic era. (147) Change is not only in our minds, as Einsteinians hold: it is also located outside of consciousness as the duration of material images. If we take the continuity of change seriously, this means that duration is always active now. Hence, a dynamic presentism seems an unvoidable conclusion of Bergson’s process philosophy. (Lovasz 2021) Of the two thinkers, the philosopher was without question the more radical than the physicist. Merleau-Ponty’s description of Einstein is devastating: „Einstein himself was a classical thinker.” (Merleau-Ponty 1964: 193) Olkowski is in complete accord with Merleau-Ponty’s retrospective view, to the effect that Einstein simply misunderstood Bergson’s position as being a psychologizing one, rather than recognizing it as a relativism more radical and consequential than his own conservative view of reality. (67) The „classical” view of science, one that, through the mediation of scientism, is still popular today, consists of the following toxic ingredients: causal determinism; the supposed decomposition of complex realities into simples; and, finally, the spatialization of the world’s existence. (65) All three authors chosen by Olkowski struggled against this determinist view of the world. In this regard, we ourselves are allies of these three authors and their contemporary synthesizer also.
Scientism can only be undone if we remain true to the present, to pure duration. In our time, the forecast has become the dominant mode of temporality. We already live in a destitute future, anxious of catastrophe, fearful of change, and haunted by the spectre of uncontrollability. Complexity has become synonymous with risk, whereas indeterminacy is also the source of liberty and opportunity. Bergsonism offers an antidote to future-centrism. Against the spectre of the post-apocalyptic future, colored black by our civilizational ecophobic anxieties, we can posit an allegiance to the flowing present. As Olkowski emphasizes, „for a being that endures, the past remains in the present.” (71) Only in the present does the past or, for that matter, the future have any presence. Any other tense is an abstraction. Against all talk of future risks and existential threats, Bergsonism gives us an almost messianic hope that we can, against all odds, return to the present. Peirce’s statement, to the effect that „we are immediately aware only of our present feelings,” is more subversive than it would seem upon first impressions. (Peirce 1931: 167) This can be read today as a much needed reminder to prioritize the present against a past which is already absent and a contingent future about which not much is known apart from its unpredictability.
Chapter Four of Deleuze, Bergson, Merleau-Ponty, „Duration, Motion, and Temporalization,” is dedicated to conceptualizing the relationship between movement and time. Here again, we must point out our divergence of opinion from the author. Olkowski states that „while Deleuze expresses no preference for one type of image over the other, it is clear that bergson does”, going on to venture the claim that Bergson rejects the movement-image as a „cinematographic illusion.” (82) This would apparently go against the Bergsonian doctrine, which holds movement to be synonymous with duration. Bergson’s own philosophy is just as much a movement-image as a time-image, and emphasizing the latter aspect only seems erroneous to us. The supposed difference between the late Deleuze’s affirmation of cinematography and Bergson’s rejection of the „cinematic” view of reality does not take into account the latter’s reconsideration of cinema. If we affirm, as Olkowski also does, that „duration” can be defined as „the inner becoming of things,” the late Deleuze of the Cinema books is correct to claim that this applies also to cinematographic technologies of representation as well, for the latter too are parts of the world. (84) If reality is movement, consciousness is, ironically, the relative absence of movement, an immobility which manifests in the living organism as hesitation. Commenting upon Matter and Memory, Olkowski makes the point that „for Bergson, any unconscious material point has greater perception than an entity with consciousness.” (85) The reason for this lies in the function of the latter. Consciousness is a filtering mechanism, which serves to reduce noise, allowing the organism to select information from its environs. The brain is nothing more than an „acentered image,” to use Olkowski’s evocative phrase. (87) Here we do not wish to delve into the details of the late Deleuze’s cinematic ontology. Rather, we content ourselves with pointing out that it bears a much greater resemblance to Bergsonian philosophy than Deleuze’s earlier works. There is no virtual in Bergson or, for that matter, the Cinematic Deleuze. Rather, a complete coincidence can be identified between the time-image and the movement-image. „Each time it occurs, the time-image is completely new,” writes Olkowski. (90) Occurence is always already a movement, an emergence. No time-image without a corresponding movement-image, no memory without „the appeals of the present state.” (91) What the time-image reveals is the desubjectified time of pure movement, the momentum of the moment. Indeterminacy is freedom, possibility, the opportunity to free new elaborations into the world, the chance to create what Olkowski calls „destiny,” the „pure power of time that overflows all possible reaction.” (93) A surrender to fate that nonetheless constitutes a liberation. Amor fati.
The fifth Chapter, „Phenomenology and the Event,” deals with Merleau-Ponty’s phenomenology and its relationship with science, as well as Merleau-Ponty’s critique of scientism. For Merleau-Ponty, not unlike Deleuze and Bergson, reality is free and open. Against the primacy of quantified scientific observation and the natural (preperceptive) attitude, Merleau-Ponty posits the primacy of perception. (110) Far from being an anti-scientific move, this allows the phenomenologist to critique dominant modes of knowledge without falling back into any preperceptive, prereflective or prephilosophical condition. Perception is what synthesizes physical reality and behavior, being the bridge which links us to a world. Movement, for Merleau-Ponty, is based upon pre-objective experience. In other words, the present is made from sensation. Here again, we encounter a vibrant presentism, although one that is more phenomenological than Bergsonian ontology because of its grounding upon affect. Our duration, it should be added, is never ours alone. The heterogeneous continuity of qualitatively different durations also entails the mutual inseparability of different temporalities. As Olkowski states, „a living present is open not merely to the past and future but to temporalities outside of lived experience, including those of a social horizon.” (114-5) Outside of the present, none of these have relevance, yet when they coincide with a vibrant present, attentiveness is achieved. The challenge for Merleau-Ponty and Olkowski alike is to remain true to our perception, while distancing ourselves from alienating cognitive constructs. Our contemporary society is replete with forms of opinion that masquerade as knowledge. In a radical vein, Olkowski lists several of these at an earlier point in the book, highlighting computer science, sociology, marketing, design and advertising in particular as forms of opinion camouflaged as knowledge. (93) Aligning ourselves with perception, in the vein of Merleau-Ponty’s phenomenology, we can mount a direct challenge to any and all alienating exteriorizations of cognition. We have grown accustomed to observing real processes through the lens of quantifiable data. Perhaps the time has come for us to see things differently. (Al-Saji 2009: 375-399). Against alienation, the Event, as conceptualized by Deleuze, is a direct attack on the computationalized human nervous system. (119) Olkowski’s book can be read as a sabotage of regularized modes of perception.
Chapter Six, entitled „The Philosophy of the Event,” is in many ways a Conclusion for the text as a whole. Olkowski affirms the Deleuzian view of philosophy. Instead of consensus-building, the job of philosophy is to sow discord and controversy. (131) The Deleuzian „dark precursor” is what systems theory calls the „blind spot,” an element that has escaped observation, in turn observing its would-be observers. Olkowski repeats the Deleuzian gestures of subversion in a refreshingly new way. Instead of clarity, the goal here coincides with the „disharmony of all the faculties.” (132) The creation of thought is the „rendering consistent” of chaos. (135) But has Olkowski succeeded in this task? Yes and no. The internal consistency of the book hinges upon its choice of authors. The subtitle refers explicitly to pragmatism, yet the connection between the key concepts of the work are at times tenuous. On our part, we would have been more satisfied had the pragmatism of Peirce been brought into a more direct correspondence with the views of Bergson, William James, John Dewey and Rosiah Royce, to name a few of the early 20th century’s most influential philosophers who were characterized as „pragmatists” by their contemporaries. A broader reflection upon pragmatism would, in our view, have been warranted. The final chapter functions well as an aesthetic and political reiteration of the fundamentally chaotizing Deleuzian project of absolute deterritorialization, yet it also raises questions regarding the positionality of the author. When all is said and done, Olkowski is a Deleuzian philosopher through-and-through, and this circumstance impacts the interpretation of Bergson and Merleau-Ponty. At key junctures, we find that Deleuze has the final say in most matters, while other perspectives and philosophical schools are mostly relegated to a supporting role at best. The endgoal of Deleuzian philosophy is absolute deterritorialization, the blowing apart of all semiotic systems. (142) If this truly is the case, then we are almost duty-bound as consistent Deleuzians to undermine our own systems of thought also on a constant basis. It would seem that Olkowski does not make enough of an effort to demolish Deleuzian philosophy from within. We ourselves must become abstract machines that cut across all significations, the doctrine of Deleuzianism included. Fealty to the constancy of change demands the undertaking of the risky philosophical task of permanent subversion. In the 21st century, it is very much the case that real thought begins where uncritical allegiance to scientism ends. Without the discord of philosophy, we shall remain entrapped within increasingly intolerant structures tending toward the scientistic regularization of life on this planet.
Al-Saji, Alia. 2009. „A Phenomenology of Critical-Ethical Vision. Merleau-Ponty, Bergson, and the Question of Seeing Differently.” Chiasmi International 11: 375-399.
Bergson, Henri. 1910. Time and Free Will. An Essay on the Immediate Data of Consciousness. Trans. F. L. Pogson. London: George Allen & Unwin.
Bergson, Henri. 1911. „The Possible and the Real.” In: Bergson, Henri (1946) The Creative Mind. Trans. Mabelle L. Andison. New York: Philosophical Library, 107-126.
Kirby, Allan. 2006. „The Death of Postmodernism and Beyond.” https://philosophynow.org/issues/58/The_Death_of_Postmodernism_And_Beyond
Lovasz, Adam. 2021. Updating Bergson. A Philosophy of the Enduring Present. Lanham: Lexington Books.
Merleau-Ponty, Maurice. 1964. „Albert Einstein and the Crisis of Reason.” In: Merleau-Ponty, Maurice (1964) Signs. Trans. Richard C. McCleary. Evanston: Northwestern University Press.
Olkowski, Dorothea E. 2021. Deleuze, Bergson, Merleau-Ponty. The Logic and Pragmatics of Creation, Affective Life, and Perception. Bloomington: Indiana University Press.
Peirce, Charles Sanders. 1931. The Collected Papers of Charles Sanders Peirce. Volume I. Ed. Charles Harshorne, Paul Weiss and Arthur Burks. Cambridge: Harvard University Press.
“Don’t think I am a compulsive letter writer or that I have a sense of dialogue. I hate it.”/ „Denken Sie nicht, ich sei ein gewissenhafter Briefeschreiber oder dass ich einen Sinn für Dialog habe. Ich hasse es.“ (72, an Gherasim Luca; Übers. RG)
Die lange erwartete englische Übersetzung des 2015 im französischen Original erschienen Buchs Letters and Other Texts ist der dritte und letzte von David Lapoujade zusammengestellte bzw. herausgegebene Band mit posthum erschienen Sammlungen von Deleuze-Texten nach Die einsame Insel (2002) und Schizophrenie und Gesellschaft (2003). Daneben existieren noch die zu Lebzeiten Deleuzes (1925-1995) von ihm selbst arrangierten Textkompilationen Unterhandlungen (1990) sowie Kritik und Klinik (1993).
Zum 20. Todesjahr Deleuzes publiziert, bietet der Band neben den Briefen vor allem schwer erhältliche sowie einzelne noch nicht erschienene Texte, aber auch ein längeres Interview (zusammen mit Félix Guattari) und 5 Zeichnungen von Deleuze. Während die beiden vorhergehenden Anthologien chronologisch und zeitbezogen strukturiert sind, kommt dem vorliegenden Band mehr die Rolle eines „Restbestands“ von noch unveröffentlichten (oder lange nicht verfügbaren) Schriften zu, wenngleich dies die Lektüre abwechslungsreich und immer wieder spannend gestaltet. Trotz der ausführlichen und gelehrsamen Einordnungen von Lapoujade (besonders in den Briefen) ist eine Kenntnis der Werkgeschichte von Deleuze eine Voraussetzung, um die tour de force an Zeitsprüngen und Textgenrewechseln inhaltlich mitzuvollziehen. Und doch liegen die Vorteile der kurzen Texte, wie schon in Die einsame Insel sowie Schizophrenie und Gesellschaft auf der Hand: in Briefen, Interviews oder Essays wird den schwierig verständlichen philosophischen Konzepten manchmal mehr Leben eingehaucht indem beispielhaft erklärt, pointiert zusammengefasst oder fast schon entstellend verkürzt wird. Sollten Die einsame Insel und Schizophrenie und Gesellschaft (aber auch Unterhandlungen), die damit schon seit über 15 Jahren fester Bestandteil des Forschungskorpus rund um Deleuze (und Guattari) sind, demensprechende Erwartungen an Letters and Other Texts geweckt haben, lässt sich dieser Anspruch natürlich nicht gänzlich erfüllen. Jedoch gibt es, neben tatsächlich eher belanglosen Briefen, immer wieder interessante Korrespondenzen (vor allem mit Guattari, Villani, Klossowski, Foucault oder Voeffray), die sowohl philosophische als auch allgemeine Einblicke in die Lebenswelt von Deleuze und seinen Adressaten über eine Zeitspanne von nahezu vier Jahrzehnten geben. Das Highlight des Buches ist sicher ein erstmals publiziertes gemeinsames Interview mit Guattari (geführt von Raymond Bellour im Frühjahr 1973) über den Anti-Ödipus (1972), aber auch die Unterlagen für einen „Course on Hume (1957-1958)“, der Einblicke in Deleuzes pädagogische Herangehensweise in Bezug auf Hume erlaubt, oder das zwar schon länger kursierende, aber erstmals seit 1946 wieder abgedruckte „From Christ to the Bourgeoisie“ empfehlen sich für eine durchaus lohnende Lektüre.
Der Anspruch auf Vollständigkeit der Edition von Deleuzes Schriften sowie die damit einhergehende Nachvollziehbarkeit, Auffindbarkeit und Übersetzung ist ein hoch zu schätzender Verdienst Lapoujades. Aus diesem Grund wird das „Patchwork“ bzw. der mangelnde rote Faden des Buchs nicht nur in Kauf genommen, sondern bildet sogar dessen notwendiges Grundgerüst, wird es eben als Ergänzung zu den bisher erschienenen Sammelbänden verstanden. Gleichzeitig muss konzediert werden, dass viele dieser Texte ohne den starken Aufschwung und die zunehmende Popularität von Deleuze in den letzten Jahren – insbesondere im englischsprachigen Raum – sonst wohl nicht nochmal abgedruckt worden wären
So reicht Letters in Bezug auf die Erschließung des Gesamtwerks (sowohl für die Deleuze-Forschung als auch zur allgemeinen Verständlichkeit von Deleuze und Guattari) nicht an die vorhergehenden Sammelsurien heran, die deutlich reichhaltigere Quellen an kurzen Texten in der Form von zumeist autorisierten Interviews, Zeitschriftenartikel, Gesprächen und Briefen, beinhalten, welche sich vor allem um zusätzliche Erläuterungen, konzise Zuspitzungen, konkrete Anwendungen oder Verteidigungen der eigenen Theorien drehen. Damit sind sie von herausragender Bedeutung, um die Intentionen, Abläufe und Prozesse von Deleuzes Denken und Schaffen nachzuvollziehen. Dafür wird mit dem Fokus auf Briefe eine persönlichere, ja geradezu private Ebene erschlossen (wobei stets in einem professionellen Rahmen verbleibend), die eine gewisse theoretische Kraft entfalten kann, auch wenn dies kritisch betrachtet werden sollte.
Das Buch ist in drei Teile gegliedert:
Der erste Teil beinhaltet Briefe an Félix Guattari, Michel Foucault, François Châtelet, Pierre Klossowski, Jean-Clet Martin, aber auch an außerhalb Frankreichs weniger bekannte Personen wie Jean Piel, Arnaud Villani, Alain Vinson, Clément Rosset, Elias Sanbar, André Bernold, Joseph Emmanuel Voeffray und Gherasim Luca. Dabei wurden einzig einige der Briefe an Arnaud Villani und Gherasim Luca sowie der erste an Alain Vinson vorher schon veröffentlicht.
Wie schon in den vorangegangen Textsammlungen bettet Lapoujade zu Beginn jeden der chronologisch geordneten Briefe in die jeweilige Zeit ein und gibt anderweitigen Kontext zu den Adressaten sowie zu Ereignissen, Umständen, Texten oder Personen, auf die in den Zuschriften referiert wird. Auch ein Namensindex am Ende des Buches leistet Hilfe bei Einordnung und Recherche. Leider befinden sich in der vorliegenden auf Englisch übersetzten Ausgabe in den Fußnoten einige kleine Fehler (z.B. 27; 29; 69 oder 97), die im französischen Original so nicht vorkommen.
Auch für langjährige Deleuze-Leser:innen dürften die 5 Zeichnungen überraschend anmuten (101ff.), die von Karl Flinker 1973 in einem Heft zu Foucault und Deleuze unter dem Titel „Faces et Surfaces“ [Seiten/Gesichter und Oberflächen] veröffentlicht wurden. Diesen Illustrationen folgen im zweiten Teil des Buches die „Other Texts“, diverse Texte, die entweder lange nicht verfügbar waren, zu unterschiedlichen Zeiten in Zeitungen beziehungsweise als Rezensionen oder noch gar nicht erschienen sind, was auf den „Course on Hume (1957-58)“ (119ff.) sowie ein Interview von Deleuze und Guattari mit Raymond Bellour (auf Vorschlag Foucaults) über den Anti-Ödipus (195ff.) zutrifft.
Des Weiteren sind im dritten Teil des Bandes fünf als „Jugendwerke“ deklarierte Schriften enthalten, die Deleuze zwischen seinem 20. und 22. Lebensjahr verfasst, allerdings später wieder zurückgezogen hat.
Wie im Titel programmatisch angekündigt, liegt das Hauptaugenmerk von Letters and Other Texts auf von Deleuze gesendeten Briefen, die zwar nach Personen chronologisch angeordnet sind, jedoch keine Antworten inkludieren, weshalb auch nicht von vollständigen Briefwechseln gesprochen werden kann. Dementsprechend erscheinen die Briefe trotz der ausgezeichneten Kontextualisierung Lapoujades teilweise zusammenhangslos beziehungsweise mit vielen Jahren Abstand. Gemäß dem Titel werde ich mich auch in folgender Rezension primär auf die Briefe konzentrieren.
Dass die im Buch versammelten Briefe keinen Anspruch auf Vollständigkeit erheben können, ist zwar evident, wird aber auch nicht explizit erwähnt. Lapoujade gesteht in der Einführung zu, dass die Briefe im Œuvre Deleuzes keine zentrale Rolle einnehmen, da Deleuze diesen keine Wichtigkeit einräumte und sie nicht als Teil oder Erläuterung seines Werks ansah (7). In dem Band sind ausschließlich von Deleuze geschriebene Briefe, nicht aber von den jeweiligen Adressaten enthalten – begründet wird dies damit, dass er keine Korrespondenzen aufbewahrte, wobei nicht ganz klar wird, ob vom Herausgeber eine solche Rekonstruktion von Briefwechseln überhaupt angestrebt wurde.
Es ist davon auszugehen, dass Deleuze außerdem die vollständige Veröffentlichung seiner Briefe nicht vorsah und wahrscheinlich auch nicht erwartet hätte, da er bei der Autorisierung (so etwa bei der auszugsweisen Publikation seines Briefs über Kant an Alain Vinson (17f.)) äußerste Zurückhaltung an den Tag legte. Die Diskussion um Deleuzes Verhältnis zu Briefen flammte posthum schon mit dem Nachruf Clameur de l’être (1997; Geschrei des Seins) von Alain Badiou (*1937) auf, in dem dieser nicht nur seine eigenwillige Interpretation von Deleuze niederschrieb („Metaphysik des Einen“), sondern freimütig sein (Nicht-)Verhältnis zu Deleuze aus seiner Sicht schildert, welches sich jedoch ausschließlich anhand des Narrativs von Badiou nachvollziehen und einschätzen lässt. Nach einer jahrzehntelangen Distanz und offenen (vornehmlich politisch induzierten) Kontroversen begannen die beiden Anfang der 1990er-Jahre einen kurzen, aber intensiven Briefwechsel über ihre theoretischen Divergenzen. Nach Badious Darstellung brach Deleuze, schon in seinen letzten Lebensjahren und durch Krankheit geschwächt, die Korrespondenz 1994 abrupt ab, teilte Badiou die Vernichtung der Briefe mit und verbat sich eine Veröffentlichung ebendieser (Badiou 2003, 14).
So interessant dieser Austausch für Wissenschaft und Öffentlichkeit wäre, wird Deleuzes Wunsch natürlich entsprochen und es finden sich keine Briefe an Badiou in Letters and Other Texts. Die beschriebene Episode wirft allerdings die Frage auf, nach welchen Kriterien die Briefe in Letters zusammengestellt wurden, was in dem Buch leider nicht ausgeführt wird: anhand der Verfügbarkeit und Zugänglichkeit oder des Ausbleibens eines dezidierten Veröffentlichungsverbot? Das editorische Problem, über keine Antworten der Empfänger zu verfügen, wird zwar in der Einleitung angesprochen, das moralische Problem der Veröffentlichung jedoch nur auf Deleuzes Frühwerke bezogen. Wenn Lapoujade in der Vorbemerkung Deleuzes allgemeines Verhältnis zu Briefen thematisiert, erkennt er zwar eine Ambivalenz an, lässt die Leser:innen aber nicht an weiteren Überlegungen zu diesem grundsätzlichen Dilemma teilhaben.
Ein ähnlich gelagertes Problem wie die Briefe betrifft die frühen Texte „Description of Women“ (1945), „From Christ to the Bourgeoisie“ (1946), „Words and Profiles“ (1946), „Mathesis, Science, and Philosophy“ (1946) sowie „Introduction to Diderot’s La Religieuse“ (1946), die vor 1953 erschienen sind, von Deleuze allerdings wie schon erwähnt später zurückgezogen wurden. Argumentiert wird dies durchaus überzeugend damit, dass diese (teilweise in veränderter/verfälschter Form) schon in Deleuze-Zirkeln kursiert seien und deshalb auf dieses Faktum nur mehr mit der Edition reagiert werden könne. Somit geht es Lapoujade und den Rechteinhaber:innen Fanny, Émilie Deleuze sowie Irène Lindon darum, eine autorisierte sowie originale Form dieser Texte zu gewährleisten. Die vorangestellte provisorische Bibliographie (11ff.) – von Deleuze wahrscheinlich 1989 erstellt – beginnt mit Empirismus und Subjektivität, seinem Hume-Buch 1953, was nicht einer gewissen Ironie entbehrt, wird somit die in Letters and Other Texts vollzogene Unterminierung der bewussten Auslassung seiner Frühschriften gleich von Anfang an ins Werk gesetzt.
Die Warnung, die Deleuze an Arnaud Villani 1981 ausspricht – „Don’t let me become an object of fascination or headache for you.” (80) – kann jedenfalls für die akademische Auseinandersetzung schon lange (zurecht) als überholt gelten. Mit dem vorliegenden Band dringt die Faszination in noch deutlich weitere Bereiche vor, die Deleuze selbst wahrscheinlich besagte Kopfschmerzen bereitet hätten. Obwohl Deleuze jungen Doktoranden in einer Mischung aus Bescheidenheit und Sorge um ihre universitäre Karriere rät, den Fokus ihrer Thesis nicht hauptsächlich auf ihn zu richten (an Villani, 80; an Voeffray, 91; an Martin, 94), nimmt er spätestens mit diesem Band einen Platz im historisierten Kanon ein, wo jedes jemals geschriebene (sowie gesprochene) Wort seziert und akademisch verwertet wird, was selbstredend auch auf den Autor dieser Zeilen zutrifft. Gerade die (immer auch, aber nicht nur) privaten Briefwechsel legen Zeugnis davon ab, wie sich die Deleuze-Rezeption diesbezüglich intensiviert und auch historisiert hat, sodass Letters nicht nur inhaltlich, sondern auch in der Form über die vorhergehenden Die einsame Insel und Schizophrenie und Gesellschaft hinausgeht. Deleuze formuliert in diesem Sinne an Joseph Emmanuel Voeffray reuevoll: “I should never have read a book on me at all.” (91).
Wie bereits ausgeführt, sah Deleuze das Medium „Brief“ einerseits nicht als übermäßig bedeutsam an, weshalb auch keine seiner empfangenen Zuschriften erhalten sind (denken wir an die vorher geschilderte Episode mit Badiou), andererseits auch nicht als eine Erweiterung seiner im Entstehen begriffenen Arbeiten, sondern entkoppelt von seinen Publikationen. Direkte, wenn auch kokettierende Verweise auf sein Verhältnis zu Briefen aus Letters and Other Texts sind etwa das eingangs zitierte: “Don’t think I am a compulsive letter writer or that I have a sense of dialogue. I hate it.” (72, an Gherasim Luca) oder an Pierre Klossowski: “I can no longer write a letter, it’s terrible. Effect of the solitude I nonetheless love.” (66)
Dies spiegelt sich zum Großteil auch in den Briefen selbst wider, die zwar spannende Einblicke in das Leben von Deleuze geben, so etwa in seine Lektüren, Aufenthaltsorte oder auch seinen Gesundheitszustand – dabei stets mehr beruflich als privat. Allerdings geht Deleuze in den Schreiben kaum philosophisch in die Tiefe oder gibt Erläuterungen für sein Werk bzw. seine Konzepte – mit faszinierenden Ausnahmen, auf die ich zurückkommen werde. Nur folgerichtig, wenn man bedenkt, was er Clément Rosset 1981 als Entschuldigung, Villani nicht in Paris getroffen zu haben, mitteilt: „[…] philosophical conversations are a pain” (23).
Begeben wir uns jedoch auf die Ebene der Entstehungskontexte, so ergeben sich interessante Zusammenhänge, von denen wiederum Rückschlüsse für andere Werke gezogen werden können.
So schreibt er im April 1968 an Jean Piel, dass ein Artikel zu Lewis Carroll derart den Rahmen von Umfang und Fragestellung sprenge, so dass es sich zu einem Buch entwickle (33). Betrachtet man das daraus entstandene Logik des Sinns (1969) unter dieser Voraussetzung als aus einem Text zu Carroll entstanden, lädt dies zu einer dementsprechend gewichteten Re-Lektüre durch diese Brille ein.
Der allgemeine Duktus der Schriften orientiert sich an einem Vorsatz, den er an François Châtelet im Jahr 1966 so formulierte: man benötige eine gewisse Wertschätzung um über etwas zu schreiben. So sei es ihm (Deleuze) lieber, gar nicht zu schreiben anstatt eines Verrisses (27). Diese Haltung scheint über weite Strecken auch in den Briefen durch, die geprägt von Höflichkeit, Anerkennung, Wertschätzung und Zuneigung sind, auch wenn dies sicherlich einer stilistischen Komponente geschuldet ist.
In den vorhergehenden Textsammlungen erschienen bereits Briefe, die in Letters nicht mehr aufgenommen wurden, so etwa an Jean-Clet Martin, Kuniichi Uno, Dionys Mascolo (Schizophrenie und Gesellschaft) sowie der „Brief an einen strengen Kritiker“/Michel Cressole (Unterhandlungen), wobei insbesondere der Brief an Cressole (aber auch an Martin) durchaus eine Öffentlichkeit über den eigentlichen Empfänger hinaus adressiert – siehe auch den Verweis auf Cressole im Schreiben an Villani (77). Die Briefe ermöglichen einerseits die Erläuterung von schwer zu fassenden Begriffen [concepts] seiner Philosophie in einem einfacheren Stil, andererseits geben sie Innenansichten über Enstehungskontexte, Arbeitsweisen oder Methoden. In der Polemik gegen Cressole findet sich neben den Hinweisen auf seine philosophische Evolution etwa die berühmte Stelle über Deleuzes eigenes philosophisches Lesen und Produzieren, nämlich klassische Philosophen „von hinten zu nehmen“ und ihnen ein monströses Kind zu machen, das trotzdem ihres sei (Deleuze 1993, 15f.). Aber auch die Darstellung der ödipalen und repressiven Funktion der Philosophiegeschichte für das Denken stammt aus dem Schreiben an Cressole. Dagegen beleuchtet Deleuze in der Korrespondenz mit Uno besonders das Kennenlernen sowie die Zusammenarbeit mit Guattari in einer detaillierten Ausführlichkeit, wie sie sonst nicht bekannt wäre (Deleuze 2005, 223ff.). Und in dem Brief an Martin beschreibt er konzise die philosophische Operation der Begriffsschaffung [création], die sich stets am Konkreten zu orientieren habe, um erst von diesem zu Abstrakta vorzudringen (Deleuze 2005, 345).
Es ließe sich jedoch vermuten, dass die schon publizierten Briefe (in Unterhandlungen und Schizophrenie und Gesellschaft) inhaltlich begründet, d.h. aufgrund ihrer theoretischen Relevanz bereits in diesen Bänden erschienen sind, weshalb Letters and Other Texts ein wenig wie ein Residuum anmutet, wenngleich auch daraus wichtige und interessante Passagen für die Deleuze-Forschung zu extrahieren sind. Neben den bereits erwähnten Exzerpten sind dies vor allem:
- Nachträgliche Werkeinordnungen, wie zum Beispiel in einem Brief an Arnaud Villani 1981, in dem Deleuze die Wichtigkeit seines Textes über den Strukturalismus (Deleuze 2005, 248ff.) sowie Teilen von Logik des Sinns relativiert, welche noch zu sehr der Psychoanalyse verhaftet bzw. in Bezug auf die Serien zu strukturalistisch gedacht seien (79).
- Ein Schreiben an Joseph Emmanuel Voeffray 1982 primär über transzendentalen Empirismus (88f.), in dem Deleuze einen Bogen von den Problemen seiner Hauptwerke Ende der 1960er (Differenz und Wiederholung; Logik des Sinns) zu seiner aktuellen Beschäftigung (kurz nach Tausend Plateaus) spannt und besonders auf die stattgefundene Verschiebung zum Komplex „Abstrakte Maschine—Konkretes Gefüge“ verweist. Gleichzeitig deutet sich schon die Wiederaufnahme des transzendentalen Empirismus im Spätwerk an (89).
- Die Selbstbezeichnung „pure metaphysician“ (78) aus einer Beantwortung von Fragen an Arnaud Villani 1980, die sich bereits zur Chiffre in der Deleuze-Forschung verselbständigt hat. Der Kontext dieser Charakterisierung liegt darin, den Schluss von Tausend Plateaus als Kategorientafel im Sinne Whiteheads (nicht Kants) zu verstehen (Deleuze/Guattari 1992, 695ff.). Im Anschluss an Bergson gehe es darum, den modernen Wissenschaften eine Metaphysik zu geben (78). Etwa in der Interpretation von Bonta/Protevi gelingt Deleuze (und Guattari) dies mit der Geophilosophie, allerdings beschreiben sie es als Deleuzes Ontologie, nicht als Metaphysik (Bonta/Protevi, 2006, viii).
- Besagter Fragebogen von Villani, welcher allerdings zuvor schon in dessen Buch La Guêpe et l’orchidée (1999) erschienen ist, bietet auch sonst interessante Gesichtspunkte, so etwa die Philosophie als Wissenschaft zu klassifizieren, wenn sie die Bedingungen der Problematisierung bestimme (78).
- Ausgesprochen informativ ist ein Verweis auf von Deleuze selbst ausgewählte kurze Textauszüge seiner Schriften (nur 2-10 Seiten) in einem Brief an Elias Sanbar im Jahre 1985 für eine Anthologie auf Arabisch (92f.). Ohne diese Selektion zu einem „Best-of“ erklären zu wollen, wirft sie ein Schlaglicht auf Passagen, die Deleuze selber (aus der Sicht von 1985) als essentiell oder paradigmatisch für sein Werk einstuft.
Besonders hervorzuheben ist ferner der Austausch mit Félix Guattari (1930-1992), Deleuzes langjährigem Freund („I also feel that we were friends before meeting“, 35) und Ko-Autor: „Es gibt nur ein Rhizom zwischen Félix und mir.“ (78; Übers. RG) Die beiden lernten sich im Frühjahr 1969 in der Region Limousin kennen und kurze Zeit später begann der erste Briefwechsel, welcher recht schnell den Beginn der Zusammenarbeit für den Anti-Ödipus (1972) einleitete. Die Briefe geben Einblicke in die erste Phase des Entstehungsprozesses des Anti-Ödipus, allerdings maximal als Ergänzung zu dem bereits 2006 erschienen, hauptsächlich auf Guattaris Beiträge fokussierten Buch The Anti-Œdipus Papers (hg. von Stéphane Nadaud), wo vornehmlich die Textentwicklung des Anti-Ödipus aufbereitet und dargestellt wird. Die in Letters gesammelten Briefe an Guattari (sicher nur ein Bruchteil der tatsächlichen Korrespondenz) zeigen jedoch darüber hinaus den Duktus und Ton der Kommunikation von Deleuze gegenüber Guattari – wie genau er dessen Texte ab ihrer ersten Begegnung 1969 liest und dessen Thesen (zum Beispiel den Maschinenbegriff) aufnimmt bzw. verarbeitet. Auch zwei Briefe im Rahmen der Vorbereitung für Tausend Plateaus sind im Buch enthalten, wozu bislang im Vergleich zum Anti-Ödipus deutlich weniger Quellenmaterial veröffentlicht wurde. Grenzwertig private Aufschlüsse ergeben sich aus einem dieser Briefe außerdem über die Art und Weise, wie bzw. über welches Medium die Auseinandersetzung mit den so genannten „Neuen Philosophen“ um Bernard-Henri Lévy Ende der 1970er Jahre am besten stattzufinden habe (51ff.).
Auch in anderen Briefen wird Guattari natürlich immer wieder Thema, so etwa im wiederholten Insistieren von Deleuze gegenüber Villani (immerhin im Abstand von drei Jahren), in dessen Texten bzw. Buch über Deleuze der Rolle von Guattari für die gemeinsamen Schriften zu seinem Recht zu verhelfen und diesem eine größere Relevanz für ihre gemeinsam erarbeiteten Konzepte einzuräumen (82; 84ff.). Deleuze stößt sich insbesondere an Villanis (verfehlter) Interpretation, Tausend Plateaus beruhe vornehmlich auf seiner Philosophie bzw. sei hauptsächlich von Deleuze verfasst.
Dies ist selbstredend eine der zentralen Fragen, die sich für die Deleuze&Guattari-Forschung in Bezug auf das rhizomatisch verflochtene Tandem stellt und die nach wie vor extensiv untersucht wird. Diesbezüglich ist wiederum eine Stelle aus dem Villani-Fragebogen von Interesse, in dem Deleuze bemerkt, dass die Mikro-Makro-Unterscheidung in Tausend Plateaus mehr von Guattari komme, wobei Deleuze die Unterscheidung zwischen zwei Typen von Mannigfaltigkeiten (die sich von seinem Bergson-Buch bis zu Tausend Plateaus mehr oder weniger durchzieht) dieser vorgelagert sieht und den Begriff der Mannigfaltigkeit [multiplicité] für wichtiger als die Mikrophysik (mehr ein Konzept Foucaults als Guattaris im Gegensatz zur Mikropolitik, Anm.) erachtet (79). Tausend Plateaus zeigt, wie diese verschiedenen Aspekte nebeneinander als Plateaus ko-existieren können, da einerseits die Mikro-Makro-Unterscheidung in diesem Werk ihre höchste Wichtigkeit erlangt (vor allem im 9. und 10. Plateau: „1933 — Mikropolitik und Segmentarität“ sowie „1730 — Intensiv-Werden, Tier-Werden, Unwahrnehmbar-Werden…“) und andererseits Deleuze/Guattari das gesamte Buch als „Theorie der Mannigfaltigkeiten“ (Deleuze/Guattari 1992, II) zusammenfassen.
Daran anschließend passt dazu das (neben den Briefen) meiner Ansicht nach zentrale Element des Buches – ein sehr ausführliches, aber auch aufschlussreiches Interview über den Anti-Ödipus mit Raymond Bellour, welches aber nie publiziert wurde, da es in der eigentlich angedachten Zeitschrift Les Temps modernes auf Intervention Guattaris aus politischen Gründen (wahrscheinlich die maoistische Prägung der Zeitschrift Anfang der 1970er) nicht erschien. Das Interview ist aus mehreren Gründen lesenswert sowie lehrreich:
1. Die Atmosphäre des Interviews schwankt zwischen locker-belustigt und angespannt. Besonders Guattari scheint von Bellours Fragen eher genervt zu sein („your question is lousy“, 200; „he’s going to say something stupid”, 205), was allerdings sowohl Guattari als auch Deleuze viele Erklärungen, Umschreibungen und Beispiele ihrer Thesen entlockt, die insbesondere für das Verständnis von Strömen [flux] oder ihrer Kritik an der familialen, reduktionistischen, ödipalen Psychoanalyse zugunsten eines sozialen und politischen Feldes gewinnbringend sind.
2. Wirft es ein Schlaglicht auf das Verhältnis von Deleuze und Guattari, ihrer (humorvollen) Kommunikation, gegenseitigen Vorlieben, aber auch Differenzen. So betritt Deleuze nach einem Telefongespräch wieder den Raum, worauf Guattari ihm mitteilt: „I said the opposite of what you said.“ Deleuze antwortet lapidar: “Good. Very good.” (231) Im Speziellen sticht der Fokus auf die politische Dimension hervor, die insbesondere Guattari immer wieder einbringt. Eine oft vorgetragene These, dass Guattari das Politische, wenn er es doch nicht in Deleuze hineintrage, so doch mehr zum Vorschein bringe und einfordere, zeigt sich in diesem Interview paradigmatisch.
3. Die starke bzw. umfassende Beschäftigung und Auseinandersetzung mit der Psychoanalyse, die Ende der 1960er/Anfang der 1970er noch eine viel breitere gesellschaftliche Rolle spielte. Noch vor dem Erscheinen über den Anti-Ödipus richtete Deleuze an Klossowski die Prognose: „either silence or war with psychoanalysts” (61) Auch in besagtem Interview vertreten Deleuze/Guattari ihre zentralen Thesen, wie etwa, dass das Begehren/der Wunsch [désir] nicht auf die Erfüllung eines Mangels zu reduzieren, sondern Produktion sei. Durch die beharrlichen Nachfragen Bellours entstehen bemerkenswerte (aber auch zugängliche) Passagen, beispielsweise die Forderung (sowie auch praktische Anwendung), konsequent in Strömen [flux], Intensitäten und Mannigfaltigkeiten zu denken und nicht einfach von präexistenten Fixpunkten (Subjekt/Objekt) auszugehen (200f.).
Zu guter Letzt geht es mir passenderweise um die Frage nach der Wirkung eines Buchs. Beklagt Deleuze im Interview 1973 noch den akademischen Aspekt des Anti-Ödipus als Ärgernis, wenn auch damit kokettierend (Guattari: „Exactly, it’s Gilles‘ fault.“ (208)), so klingt dies im Brief an Villani 1986, also 13 Jahre später, deutlich anders, man möchte sagen (wieder) deutlich akademischer. Deleuze nennt dem jungen Freund drei Aspekte, die ein existierenswertes Buch ausmachen sollten: In bisherigen Studien zum jeweiligen Thema 1. einen Fehler zu korrigieren (polemische Funktion), 2. etwas Übersehenes zum Vorschein bringen (erfinderische Funktion) sowie 3. einen Begriff [concept] zu schaffen (schöpferische Funktion). Interessanterweise steht dies in einem Spannungsverhältnis dazu, was Deleuze und Guattari im Anschluss an den Anti-Ödipus nicht müde werden zu betonen und auch im in Letters enthaltenen Interview immer wieder ansprechen (198f.; 207f.). So werden sie nicht müde zu betonen, das Buch nicht als Buch zu verstehen, sondern vornehmlich auf die (politischen) Effekte außerhalb und transversale Verbindungslinien abzuzielen sowie Äußerungsgefüge und Gefüge des Begehrens zu schaffen. Funktion des Buches sei dabei, nicht zu überzeugen, sondern abzuholen, wer die Psychoanalyse, aber auch das Subjekt, das Ego satthabe (207). Dass sich diese Hoffnung nicht erfüllen sollte, zeigt sich insbesondere in der Einschätzung im Vorwort zur italienischen Ausgabe von Tausend Plateaus. In einer seltenen Rückschau über die unterschiedliche Rezeption der zwei Bände ihres Opus magnum zu Kapitalismus und Schizophrenie ziehen sie Jahre später (1987) ein gänzlich anderes Fazit noch im Interview 1973, weshalb ich ausführlicher zitiere: „Tausend Plateaus (1980) war die Fortsetzung des Anti-Ödipus (1972). Aber beide Bücher hatten objektiv ganz verschiedene Schicksale. Das lag sicherlich an den Umständen: die bewegte Zeit des einen, die noch unter dem Einfluß von 68 stand, und die Zeit der seichten flaute, der Gleichgültigkeit, in der das andere erschien. Tausend Plateaus ist von all unseren Büchern am schlechtesten aufgenommen worden. Wenn wir es dennoch besonders mögen, dann nicht so, wie eine Mutter ihr mißratenes Kind liebt. Der Anti-Ödipus war sehr erfolgreich, aber dieser Erfolg wurde von einem noch größeren Scheitern begleitet. Der Anti-Ödipus wollte auf die Verwüstungen Hinweisen, die Ödipus, das ‚Mama-Papa‘, in der Psychoanalyse, in der Psychiatrie und selbst in der Anti-Psychiatrie, in der Literaturkritik und im allgemeinen Bild, das man sich vom Denken macht, anrichtet. Wir haben davon geträumt, Ödipus den Garaus zu machen. Aber diese Aufgabe war zu groß für uns. Die Reaktion auf 68 hat gezeigt, wie stark Ödipus noch in der Familie war und wie er weiterhin in der Psychoanalyse, in der Literatur und überall im Denken sein Regime der kindlichen Weinerlichkeit ausübte. So blieb Ödipus für uns eine schwere Belastung. Tausend Plateaus hat uns dagegen, zumindest uns, trotz seines scheinbaren Mißerfolgs, einen Schritt weitergebracht und uns unbekannte und von Ödipus unberührte Gebiete entdecken lassen, die der Anti-Ödipus nur von ferne sehen konnte, ohne in sie vorzudringen.“ (Deleuze/Guattari 1992, I)
Auch in Letters reflektiert und resümiert Deleuze in einzelnen Passagen über intendierte, aber auch unerwünschte Effekte seiner Bücher. So bemerkt er in einem Brief an Voeffray (1983), dass die Schriften über Proust und Kafka keine Wirkung in seinem Sinne entfalteten (im Gegensatz zu dem Buch über Masoch). Indes waren Konzepte wie „Tier-Werden“ oder „Rhizom“ umgekehrt so erfolgreich, dass sie in einer Weise bar jeder Logik (!) verwendet wurden, die Guattari und ihn abstoße: „I sometimes feel like I’m being roasted by idiotic parasites.“ (91) – eine im Vergleich zum allgemeinen Duktus der Briefe seltene sprachliche Schärfe. Bei aller Kritik am vorliegenden Band könnte die nun vollständig vorliegende Edition der Schriften und Briefe im besten Falle einen Beitrag zum Schutz gegen idiotische Instrumentalisierungen von Deleuze liefern.
Wer darauf hofft, in Letters and Other Texts neue Theoriebausteine oder Verbindungslinien zu finden, welche fundamental andersartige Perspektiven auf und in Deleuzes Philosophie erschließen, muss enttäuscht werden. Das Buch beinhaltet jedoch wertvolle neu publizierte Texte und eröffnet in seiner Gesamtheit neue Ebenen, auf denen die Mannigfaltigkeit an deleuzianischen Strömen [flux] ineinander übergehen und sich verknüpfen lassen.
Badiou, Alain. 2003. Deleuze. »Das Geschrei des Seins«. Diaphanes: Zürich/Berlin [Deleuze. »La clameur de l’Etre«, 1997].
Bonta, Mark/ Protevi, Jon. 2006. Deleuze and Geophilosophy. A Guide and Glossary. Edinburgh University Press: Edinburgh .
Deleuze, Gilles. 2020. Letters and Other Texts, hg. von David Lapoujade. Semiotext(e): South Pasadena [Lettres et autres textes, 2015].
Deleuze, Gilles/Guattari, Félix. 1977. Anti-Ödipus. Kapitalismus und Schizophrenie I. Suhrkamp: Frankfurt am Main [L’Anti-Œdipe, 1972].
Deleuze, Gilles/Guattari, Félix. 1992. Kapitalismus und Schizophrenie. Tausend Plateaus. Merve Verlag: Berlin [Mille plateaux. Capitalisme et schizophrénie, 1980].
Deleuze, Gilles. 1993. Logik des Sinns. Suhrkamp: Frankfurt am Main [Logique du sens, 1969].
Deleuze, Gilles. 1993. Unterhandlungen 1972-1990. Suhrkamp: Frankfurt am Main [Pourparlers 1972-1990, 1990].
Deleuze, Gilles. 1997. David Hume. Campus Verlag: Frankfurt am Main/New York [Empirisme et Subjectivité. Essai sur la nature humaine selon Hume, 1953].
Deleuze, Gilles. 2003. Die einsame Insel. Texte und Gespräche von 1953 bis 1974, hg. von David Lapoujade. Frankfurt am Main [L’ile déserte et autres textes. Textes et entretiens 1953-1974, 2002].
Deleuze, Gilles. 2005. Schizophrenie und Gesellschaft. Texte und Gespräche von 1975 bis 1995, hg. von David Lapoujade. Frankfurt am Main [Deux régimes de fous et autres textes (1975-1995), 2003].
Guattari, Félix. 2006. The Anti-Œdipus Papers, hg. von Stéphane Nadaud. New York [Écrits pour l‘Anti-Œdipe, 2005].
 Seitenzahlen ohne weitere Angabe referieren auf Letters and Other Texts (Deleuze 2020).
 Ich verwende in dieser Rezension, wenn vorhanden, die deutschen Übersetzungen, allerdings das jeweilige Ersterscheinungsjahr im Original.
It is hard to overstate the effect Gilles Deleuze had (and continues to have) on academia. For someone who defined philosophy as the creation of concepts and devoted himself to the task so prolifically, it would surely be pleasing to him that people working in every corner of the human sciences have engaged with his creations. Deleuze’s philosophy is multi-faceted and complicated, but had a constant emphasis on thinking reality in its flux and becoming — and concepts are no exception. As Daniel Smith points out: “concepts are not eternal and timeless (true in all times and all places), but are created, invented, produced in response to shifting problematics”[i], and subject to change. Deleuze’s concepts have been given countless applications, developments, revisions, interpretations and reinterpretations, and they continue to resonate with many, philosophers and non-philosophers alike. Alas, Deleuze is no longer around to develop them himself, but the hive of activity around his work and the fascination it elicits for many shows no sign of abating. Two posthumous volumes of his work have appeared so far: Desert Islands and Other Texts and Two Regimes of Madness. Collected in them are numerous essays, interviews, conferences and other texts published in French between 1953 and 1995, which do not appear in any of Deleuze’s books. Letters and Other Texts is the third and final volume of this project. While it may not be as substantial as the previous two, the letters offer us a fascinating glimpse into Deleuze’s personality as a friend and academic, and there are some very interesting additions among the ‘other texts’. Academically speaking, those familiar with Deleuze’s work will find valuable resources for chronicling the development of some of his ideas, and the uninitiated will find useful texts to read alongside some of his major works – especially the long, hitherto-unpublished interview (with Guattari and Raymond Bellour) about Anti-Oedipus.
The book is structured into three parts, as David Lapoujade clarifies in his brief introduction:
- A set of letters addressed to different correspondents out of friendship or circumstance;
- A series of texts published or circulated during Deleuze’s life that were not included in the two previous volumes of posthumous texts;
- The four texts published before 1953 that Deleuze renounced although their publication can no longer be avoided. (7)
The book comes with some warnings. Many of these texts were either published but renounced later by Deleuze, or unintended for publication. Some of them he was thinking about publishing, but did not necessarily prepare them for it. There are texts here that are only being published at the wishes of his family, since they are being circulated containing errors and without authorization, and the letters (with one exception) were never intended for publication. Deleuze considered them to be private and not part of his work, even though he discusses his work in them. There are also significant gaps because Deleuze did not keep his mail – we do not have the responses of his correspondents, and many of the letters are not dated (though helpful approximations are made by Lapoujade). But these are only factors to bear in mind, and should not deter anyone from engaging with this valuable collection. From the perspective of studying his work and being interested in him as a human being, there are some brilliant pieces in here. Anyone familiar with the L’Abécédaire interview with Claire Parnet will know first-hand what an engaging and articulate speaker Deleuze was, and this also comes out in the letters (and the Anti-Oedipus interview). L’Abécédaire is essential viewing for those studying Deleuze because of its depth, breadth and brilliance, but also its relative straightforwardness compared to his published works. In Deleuze’s published work there is a commitment to the idea that a philosophical concept should not necessarily be easy to grasp, and must be wrestled with, thought about, thought about again, struggled to be comprehended. This is much less obvious in his interviews and letters, which are exceptionally clear and engaging, and nowhere near as much of a struggle to understand.
Let’s begin with the letters, and especially on the point of what they tell us about Deleuze as a person and professional. They are a very pleasant read, revealing Deleuze’s amiability at every turn and his deep admiration for his correspondents, especially Pierre Klossowski, Michel Foucault and the poet Gherasim Luca. From the perspective of his philosophical work and his intimate, most personal thoughts, they do not reveal too much – but there are some notable exceptions. Most of these correspondences are of a professional nature, and the minutiae of academic life found in them are charming. Apparently his course on cinema was his most worrying and difficult, which was a surprise to him. (81) He didn’t seem to be a big fan of conferences or speaking at them — not entirely a surprise coming from someone who “insist[ed] that the activity of thought took place primarily in writing, and not in dialogue and discussion.”[ii] His two favourite parts of A Thousand Plateaus were the intimately-connected ‘Becoming-animal’ and ‘Refrain’ plateaus, which deal primarily with music and territorialization. (84) Dryly, he claimed (probably in 1970) that he’d “rather have another tuberculosis cavity than start over at Lyon.” (29) “This thesis pursues me as much as I pursue it” (31) he wrote to Jean Piel. To Guattari: “as usual, after my enthusiasm, doubt sets in.” (51) (Who hasn’t felt this way when writing a thesis at some point?) There are refreshing sections where Deleuze imparts advice on those that ask for it, like when Clement Rosset asks about writing his thesis (20-21), or Arnaud Villani considers writing about Deleuze.
Don’t let me become an object of fascination or a headache for you. I have seen cases of people who wanted to become the ‘disciple’ of someone and who definitely had as much talent as the ‘master’ but who ended up sterilized. It’s awful. […] You deserve much more than just being my commentator. (80)
There is one tension of significance to be found in the letters, and it also comes in the correspondence with Villani. The latter published a review of one of Deleuze and Guattari’s texts that substantially downplays Guattari’s role, much to Deleuze’s annoyance. Deleuze vehemently sticks up for Guattari in multiple letters: “remember that you have often taken my defence without me asking for it and here I am defending Felix who is not asking for it either.” (85) Many of these letters seem to show Deleuze to be self-effacing, often eschewing recognition and downplaying his achievements in favour of those he writes to, always giving credit where credit is due. Nevertheless, when the spotlight is directly on him, he takes it with grace: it is hard not to smile at his veritable elation at getting a positive review from Foucault, and how genuinely pleased he is with how he engages with his work: “I have both the impression that you understand me fully and that at the same time you have surpassed me. It’s a dream.” (68)
But what do the letters have to tell us about Deleuze’s philosophy? There are a few exchanges to look out for here. In a letter to Alain Vinson, for instance, Deleuze answers questions about Kant’s critical philosophy and his book on the subject. In the only portion of the letters that was published, Deleuze answers a questionnaire about his work sent by Arnaud Villani, where Deleuze’s well-known characterization of himself as “a pure metaphysician” (78) appears. Villani also asks Deleuze to summarise his disparate texts at some point, leading him to wonder if there is any kind of unity between them. His answer describes what he takes to be the three principal characteristics of any useful book, which might provide some readers with some guidance:
a book, if it deserves to exist, can be presented in three quick aspects: you do not write a «worthy» book unless: 1) you think that the books on the same subject or on a neighbouring subject fall into a type of overall error (polemical function of the book); 2) you think that something essential has been forgotten in relation to the subject (inventive function); 3) you believe yourself capable of creating a new concept (creative function). (86)
These aspects of his texts are exemplified later with some references to his books on Proust and Sacher-Masoch. (An essay on Sacher-Masoch is also included in the diverse texts.) Elsewhere, the letters to Jean Piel include some descriptions of the development of The Logic of Sense, and there is a very helpful and clear discussion of ‘transcendental empiricism’ in the letters to Joseph Emmanuel Voeffray.
But perhaps most important is the correspondence between Deleuze and Guattari, which mostly consists of discussions about the development of what would become their most well-known and well-read work: the two-volume Capitalism and Schizophrenia. Of especial interest are the letters about Anti-Oedipus, which contain early attempts to work out the exact direction and questions of their inquiry, and to formulate their concepts, such as ‘machine’. I would emphasize that seasoned students of Deleuze and Guattari may not find anything new or surprising here, but those struggling with the undeniable difficulty of reading Anti-Oedipus for the first time may find helpful the more concise and clear propositions about the aim of the text that appear in these letters. For instance:
as long as we think that economic structures only reach the unconscious through the intermediary of the family and Oedipus, we can’t even understand the problem […] what are the socioeconomic mechanisms capable of bearing directly on the unconscious? (37, 39)
In fact, Anti-Oedipus is probably the text that comes to the fore more than any other in Letters and Other Texts, owing not just to this correspondence, but the long interview conducted with Deleuze and Guattari by Raymond Bellour, which I will come to later.
I will not go into too much detail about the ‘writings of youth’, not only because Deleuze renounced them later on, but because they are not of as much interest as the letters and ‘diverse texts’. Suffice it to say that there are some early essays and book introductions here, including the first essay Deleuze published: ‘description of women’. It is understandable, given Deleuze’s later writings, why he distanced himself from work like this. Not to say that the essay is bad, or uninteresting, but it is of a completely different style and orientation than his mature philosophy. It clearly bears influence from Sartre and phenomenology, and is of a decidedly existentialist bent both in style and content, as passages like this show:
Major principle: things did not wait for me to have their meaning. Or at least, which comes to the same from a descriptive standpoint, I am not aware that they waited for me. Meaning is objectively inscribed in the thing: there is something tiring, and that is all. This big, round sun, this climbing road, this fatigue in the lower back. I do not have anything to do with it. I am not the one who is tired. I do not invent anything, I do not project anything, I do not bring anything into the world, I am nothing, not even a nothing, especially not: nothing more than an expression. I do not attach my little meanings onto things. The object does not have a meaning, it is its meaning. (254)
Again, this is by no means a poor essay, but the kind of work Deleuze would go on to do and the philosophers he would later most associate himself with are completely different. He goes on to criticise phenomenology and place importance on philosophers that were at the time not studied that much in France. Deleuze was working in a time where ‘the three Hs’ – Hegel, Husserl, Heidegger — were prevalent in French philosophy education. Deleuze eschewed this tradition and the major philosophy of the day (existentialism, Marxism, phenomenology) in favour of what he sometimes called the ‘minor’ history of philosophy, which he found more productive: Hume, Spinoza, Proust, Nietzsche, Bergson. Deleuze’s mature work would amount to a criticism of the movements, styles and philosophers he shows more allegiance to in his early essays — but they are nonetheless of interest for the topics he discusses.
Philosophically and academically speaking, the ‘diverse texts’ are the best in this collection. Of interest are the two texts on Hume: a course Deleuze was thinking about publishing, and an essay submitted as part of his agrégation exam on the Dialogues Concerning Natural Religion – “undoubtedly the only example of real ‘dialogues’ in philosophy.” (183) Hume was a particularly important philosopher for Deleuze – his first book, Empiricism and Subjectivity, is devoted to the interpretation of his work, and anyone interested in tracing this aspect of Deleuze’s career will find much worth in these two texts. The course is excellent, but consists of notes that Deleuze would presumably have expanded on at length in class, so it reads very densely and can be difficult to connect the dots at times. The Dialogues text is much more polished, contains brief summarizations of some of the text’s key arguments and offers reflections on the significance of the Dialogues and their correct interpretation. Deleuze explains nicely how the problem of religious belief becomes a problem for Hume because of the consequences of his wider theory of knowledge:
Hume finds belief at the foundation of knowledge. At the base of knowledge, there is belief […] The problem of religious belief then takes on greater urgency because one can no longer appeal to the heterogeneity of the two domains, knowledge and faith. […] Since everything is belief, the question is knowing under what conditions a belief is legitimate and forms true knowledge. (184)
And he is absolutely strident on which character represents Hume (which is Philo):
There is […] a common interpretation that says Hume put some of his thought into each of the characters: it is an untenable interpretation because it neglects both the originality and the essential of the Dialogues, that they go entirely against the idea of natural religion. (184)
Also in the diverse texts is a short, remarkably positive book review of an ethnographic text by Pierre Clastres, a French anthropologist Deleuze admired greatly and whose importance in relation to Deleuze and Guattari is perhaps underappreciated. Clastres is cited approvingly a couple of times in Anti-Oedipus but referenced more often and substantially in A Thousand Plateaus, which appeared three years after his untimely death in 1977. Part of the ‘war machine’ plateau is written as a tribute to his memory and makes use of his fascinating work on the Guayaki Indians, and his anti-evolutionary theory of so-called ‘primitive societies’, expressed by Deleuze and Guattari as follows:
Societies termed primitive are not societies without a State, in the sense that they failed to reach a certain stage, but are counter-State societies organizing mechanisms that ward off the State-form, which make its crystallization impossible.[iii]
The reason so-called primitive societies don’t have a state, on Clastres’ account, is because they put mechanisms in place to make sure it never arises, as though they unconsciously ‘saw’ ahead of time that this would be necessary. Given the power that Clastres’ ideas seemed to have for Deleuze and Guattari, it is interesting to see Deleuze engage with Clastres’ ethnographic text. He describes his style as one which “attains an ever-increasing sobriety that intensifies its effect and turns this book, page after page, into a masterpiece. […] In truth, it is a new ethnography, with love, humour, and procedures formed on location.” (192-193) Though the review was published in 1972, there are parts which arguably seem to anticipate the language of ‘lines of flight’ and ‘rhizomatic connections’ that would feature more heavily in A Thousand Plateaus, such as when Deleuze is describing Clastres’ method:
He enters his tribe from any direction. And there he follows the first line of conjunction that presents itself to him: what beings and what things do the Guayaki place in conjunction? He follows this line to the point where, precisely, these beings or things diverge, even if they form other conjunctions…etc. Example: there is a first line «manhunter-forest-bow-animal killed»; then a disjunction woman-bow (the woman should not touch the bow); from which a new conjunction «woman-basket-campsite…» starts; another disjunction «hunters-produce» (the hunter should not consume his products himself, in other words the animals he has killed); then another conjunction (hunter alliance-food prohibition, matrimonial alliance-incest prohibition). (193)
Clastres was clearly an influence on Deleuze and Guattari to some extent, though exactly how influential is unclear. But Deleuze’s review of Clastres, despite its brevity, is a welcome addition to the English translations of his work because it highlights an interesting (and perhaps underappreciated) intellectual, and his connection with Deleuze’s philosophy.
But the most substantial text to be found in this collection, from a scholarly viewpoint, is the Anti-Oedipus interview with Deleuze and Guattari, conducted by Raymond Bellour. Anti-Oedipus is the first volume of Capitalism and Schizophrenia (arguably Deleuze and Guattari’s most important text), so reading it is essential for anyone wanting to get to grips with their work. But reading it is a challenge for anyone: it is dense, bizarre and erudite in equal measure. The number of psychologists, philosophers, anthropologists and artists it refers to is dizzying. Concepts are often deployed without their meaning being explained — either until later or not at all. It seems determined to overwhelm the reader, confuse them and shatter their expectations of what an academic book on psychoanalysis is supposed to be. It is often ironic, makes plentiful use of foul language and takes delight in mocking its targets. It’s a brilliant text, but one that requires a lot of hard work on the part of the reader.
Some of the initial difficult to understand the main points of the book, and its arguments, can be lessened by reading this interview. It covers some of the book’s main points, the motivation behind it, the response it received, and includes some helpful questions from Bellour[iv] about the books central concept that provoke clarificatory responses from Deleuze and Guattari. They explain that the point of the book was to help a certain class of people for whom psychoanalysis, as traditionally practised, does not work.
There is a whole generation of young people in analysis, who are more or less stuck in analysis, who continue to go, who take it like a drug, a habit, a schedule and, at the same time, they have the feeling that it is not working, that there is a whole load of psychoanalytic bullshit. They have enough resistance to psychoanalysis to think against it, but at the same time, their thinking against it in terms that are still psychoanalytical. (195-196)
Deleuze and Guattari want to criticise and rethink psychoanalysis and the practise of therapy from the ground up. But doing this requires overcoming the psychoanalytic language and categories we are used to, which the authors attempt by deploying a cornucopia of new concepts. But their biggest targets, by far, are the dominant psychoanalytic conceptions of the unconscious and desire. They contend not only that these conceptions are wrong, but that they have been used to repress people and reinforce the capitalist hegemony. Desire and the unconscious contain great revolutionary potential which psychoanalysis, as usually practised, suppresses. The Bellour interview focusses more on desire, but the gist of their argument about the unconscious can be well illustrated by a quote they cite from D. H. Lawrence:
the unconscious contains nothing ideal, nothing in the least conceptual, and hence nothing in the least personal, since personality, like the ego, belongs to the conscious or mental-subjective self. So the first analyses are, or should be, so impersonal that the so-called human relations are not involved.[v]
Psychoanalysis mistreats the unconscious and obscures it because it conceives of it as ‘slightly-less-conscious’ rather than un-conscious and as a mere passive receptacle for repressed thoughts and drives. The crucial idea that motivates Anti-Oedipus — as Foucault explains in the preface — is that we have been made to desire our own repression. The key to overcoming this is unlocking the potential of the unconscious as an active, productive machine through which desire flows.[vi] The flow of desire has been perverted such that people actually want to be oppressed, but if we could better understand the mechanisms by which this is possible, we can reprogram ourselves and begin to get out of this lamentable condition. Desire is suppressed when we treat it as a lack of something that one wants, it is rather an active force that flows through everything we do and produces our thoughts, behaviour and society itself.
One of Bellour’s strengths as an interviewer is that he, as Deleuze puts it, concertedly ‘plays the role of the simpleton’ (200). His questions and comments about desire are the sort that anyone would have on first hearing Deleuze and Guattari’s conception of desire, especially: why would we call this desire, when we always understand it in terms of lack? This provokes some helpful clarificatory responses from both authors. I have largely focussed on Deleuze here, but Guattari, though usually harder to understand, has moments of exceptional clarity, such as when he expresses one of the key conceptions of ourselves (that we have clear, well-defined identities) he and Deleuze are seeking to overturn.
It is an incredible illusion to think that people have an identity, are stuck to their professional function, father, mother, all that… They are completely lost and distressed. They flow. They put some shit on television, they look transfixed, caught in a constellation, but they are adjacent to a bunch of systems of intensity that run through them. You really must have a completely rationalist intellectual view to believe that there are well-built people who preserve their identity in a field. That’s a joke. All people are wanderers, nomads. (204-205)
Letters and Other Texts is the final part in a trilogy, the conclusion of an admirable project to bring the remainder of Deleuze’s texts to publication. It should be understood in context and read alongside Desert Islands and Two Regimes of Madness. Compared to the previous two volumes, Letters is much less substantial from an academic point of view, but there are still texts in here that will be of interest to Deleuzians of all stripes. In many ways, Letters is a fitting conclusion to the oeuvre of one of the 20th century’s greatest thinkers – in the letters, we see not just Deleuze the philosopher, but some of Deleuze the person: friendly, helpful, self-effacing, sincere, funny. Seasoned scholars probably won’t find much here that will be new to them, but students wanting to become familiar with Deleuze’s more difficult texts – especially Anti-Oedipus – will have a lot to go on here. Taken together as a unified project, Desert Islands, Two Regimes and Letters stand out as essential reading for anyone interested in Deleuze’s thought – and each has its place.
[i] Daniel W. Smith. 2020. «The Deleuzian Revolution: Ten Innovations in ‘Difference and Repetition.’» Deleuze and Guattari Studies, 14, Issue 1: pp. 34-49; p. 36.
[ii] Daniel Smith and John Protevi. 2020. «Gilles Deleuze.» The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/spr2020/entries/deleuze/>
[iii] Gilles Deleuze and Felix Guattari. 2019. A Thousand Plateaus: Capitalism and Schizophrenia (‘Apparatus of Capture’ plateau). Translated by Brian Massumi. Bloomsbury Academic: London/New York, p. 499.
[iv] Although Guattari certainly didn’t think they were helpful, and sometimes calls Bellour’s interventions ‘stupid’ and ‘lousy’.
[v] Gilles Deleuze and Felix Guattari. 2019. Capitalism and Schizophrenia: Anti-Oedipus. Translated by Robert Hurley, Mark Seem and Helen R. Lane. Bloomsbury Academic: London/New York, p. 139.
[vi] Deleuze and Guattari suggest that we see a glimpse of what a completely unfettered unconscious would look like in schizophrenia.
The Transcendental Project in Merleau-Ponty and Deleuze
I. Introduction: The Question
Judith Wamback’s book, Thinking between Deleuze and Merleau-Ponty, proposes a highly original reading of two central authors from the 20th century, one that sheds new light on their most important insights.
According to the Wamback herself, she is reacting to a consensus that has been established about the relation between the two thinkers, a consensus that sees their respective works as being either alien or in opposition to each other. This reading of their relationship was championed not only by Foucault but also by Deleuze himself, in his few and mostly negative comments on Merleau-Ponty. As Wamback shows, Deleuze does not seem to recognize either in phenomenology in general or in Merleau-Ponty’s work in particular the main sources of his thought.
Against this interpretation, Wamback explicitly proposes to find a philosophical argument that legitimates bringing them into proximity. She is not, therefore, interested in reconstructing the common history of their reception or perhaps in uncovering a heretofore ignored biographical connection; on the contrary, what she seeks is to make explicit a conceptual connection between two thinkers that critics—including Deleuze himself—have become used to seeing as radically alien. This is the central motivation of this book, one that is also central in evaluating the relevance of its implications.
In order to bring this project to fruition, Wamback proposes a precise framework, which she herself describes as “metaphysically” bent, and which takes up a classical philosophical question, namely the question of the relation between being and thought. She investigates the way both thinkers understand this question, thus providing the ground for her attempted rapprochement.
Indeed, as the book progresses, this question becomes increasingly more precise, and the way Wamback frames and focuses her discussion, notable for its clarity, is one of the main strengths of the book. The debate about the status of thought is revealed as a discussion about the transcendental project behind each thinker’s work, highlighting the intrinsic relation between this project and what Wamback describes as a “philosophy of immanence.” This philosophy of immanence is, according to her, a central dimension of both philosophers’ thoughts, one that brings to the forefront the necessity of understanding the articulation between the transcendental and the immanence.
Wamback, therefore, centers her comparison on the idea that Deleuze and Merleau-Ponty both recognized an immanence between the condition and the conditioned, one that finds its privileged “place” in the notions of expression and simultaneity. This is the central thesis defended by this book, an original and unusual contribution when considered against the backdrop of most studies dedicated to this topic. Let us then examine the way Wamback organizes her book.
II. The Path
In order to accomplish her proposal, Wamback delineates five main steps, thus establishing a work method that is followed throughout the book and that structures the overall path of the investigation. First, a description of the highlighted concept as it is formulated by each of the authors. Second, a discussion about the relationship between the two topics or concepts. Third, a description of the way this articulation sheds light on each of them and, based on this, on the respective reflections in which they find themselves. Fourth, an attempt at finding an “equilibrium” or “balance” between the singularity of each work and its possible openness by way of this articulation. Fifth, the configuration of a new image of the history of philosophy to which these philosophies belong.
In fact, the fifth item is the broader horizon that frames Wamback’s discussion (5). She is not interested in creating a common narrative thread that would encompass both philosophers’ work—indeed, such a common thread may not even exist. Rather, by doing justice to the way each author relates to other thinkers, she intends to “anchor” the “resonances in their work to the history of philosophy”, thereby formulating an “alternative image of the philosophical alliances in French academia over the last two centuries” (5). Here the most ambitious facet of the project is revealed, namely to go beyond a book directed to a specialist audience by retracing kindred context or horizons, thus making explicit the way philosophy is built as a series of answers to the great questions posed by other philosophers (5). This implies the recognition of a historical dimension that is not exclusively factual—if it were possible to think of it in this way—, intrinsic to a specific philosophical debate, perhaps (in a first moment) even in a latent way, but which would even so still be affirmed in each of them. As Merleau-Ponty wrote in the fifties, this would be a kind of subterranean or indirect history, a history that is expressed in the facts without being reducible to them and without detaching itself from them.
In this sense, according to Wamback, the question about thought and being, which is as ancient as our most ancient sources on Western thought, is revealed as a privileged problematization axis, allowing her to trace out the way Merleau-Ponty and Deleuze pursue this classic problem in their respective philosophical reflections on the basis of their network of references and their theoretical frameworks. She is, therefore, able to uncover deeper and broader debates than those one would glean from a first reading, or even a reading that pays more attention to the schools and neglects the “secret” historicity that animates them. This is undoubtedly one of the most interesting aspects of Wamback’s work.
The book is organized around five main cores. I will first describe those cores in a general way, and then I will offer a more detailed analysis of each of them, following the way Wamback builds her argument.
The text is divided into seven chapters, each of which is further divided into topics. These chapters all follow a general methodology: first Wamback presents the position of one of the philosophers being analyzed, then the position of the other, and finally compares them. This methodological option greatly contributes to the clarity of the text and to the strength of her argumentation.
The first and the second chapters focus, according to Wamback herself, in a more direct discussion between the two authors. The idea is not to pit one against the other but to discuss the way each of them approaches similar questions in a kind of textual confrontation, one that is more intimately connected to the analysis of specific works and texts.
The first chapter is dedicated to the topic of thought, focusing on what Wamback describes as “original thought”, seeking to formulate what are, for each author, its nature and conditions. The main axis of the chapter is the argument that both authors think this notion as a way of distancing themselves from the representation model and its implications. This move demands an analysis of the objective and subjective dimensions that constitute this “original thought”, which leads us to the problem of the ontology therein implicit. This question is pursued in the second chapter, which seeks to understand in what sense the way both authors formulate the question about the status of thought—and its distance from the representation model—is grounded in an understanding of being. In particular, Wamback shows how this ontology recognizes being as unitary, even if it admits—indeed, demands—difference and indetermination.
The third chapter focuses on what Wamback considers a kind of epistemological or ontological “project” or even “decision” present in Merleau-Ponty and Deleuze’s philosophies, discussing the extent to which their paths (delineated by the first two chapters) are connected to an understanding of the sense of philosophical work, especially in the framing of its own field of investigation—which is connected to what Wamback describes as the “empirical”. She will here follow the way Merleau-Ponty and Deleuze absorb the much-debated “transcendental empiricism”, tracing out their divergences from Husserl and Kant. This absorption is, to Wamback, one of the main points of proximity between the two, a point to which I will return below.
This investigation is carried a step further by its incursion into the relationship between the condition and the conditioned, an examination that will be carried out in the fourth chapter, with its reference to Bergson. As is well known, the relation between Deleuze and Bergson is much more explicit than the relation between Merleau-Ponty and Bergson. However, more and more recent scholars have highlighted this last relation, and Wamback’s work is part of this recent trend in the scholarship, which presents a broad yet still unexplored horizon. In particular, Wamback’s reference to Bergson appears as a central element—both for Merleau-Ponty and Deleuze—in the understanding of the relation between the condition and the conditioned, especially in connection to the notion of “simultaneity”.
Chapters five and six focus then on this relation, particularly in its connection to the question of “expression”, a question central to both Merleau-Ponty and Deleuze and which is organized precisely around the articulation between the “ground” and the grounded. To understand this question, the fifth chapter is dedicated to the description of its connection to literary experience—examining the reference to Proust, which is common to both and which is of undeniable relevance—, and the sixth chapter is dedicated to its connection to visual dimension—examining the also common and very important reference to Cézanne.
The seventh chapter also has recourse to a common denominator but now approaching the discussion from a different angle. According to Wamback, the previous chapters had as their goal to show, in different ways, the proximity between the two philosophers, by exploring how their common horizon is structured by the assertion of a unity between the condition and the conditioned, an inseparability of the ground and the grounded—a logic that is particularly notable in the notion of expression. The last chapter then attempts to shed new light on this logic, highlighting the way in which a differential dynamic operates inside this logic. The common denominator mentioned above is Saussure.
Wamback uses this reference to Saussure to explain how a “solid immanence requires a differential theory of how the condition generates the conditioned (which nevertheless determines it)” (7). She shows how this differential dynamic is to be found in both authors, especially in the way each of them appropriates Saussure’s thought, and how its constituting logic is marked by a tension between the condition and the conditioned.
Finally, the conclusion seeks to discuss the resonances and the divergences between the two philosophers, taking a stand on whether it is possible to establish a common horizon to them, or whether their distance from each other is so great that there would be no effective dialogue or convergence.
This finishes the general presentation of the book. Before continuing, it is still worth noting an important methodological option defended by Wamback, one responsible for the tight circumscription of her project. It is the option of not analyzing the relation between the two authors in terms of the notion of perception. According to her, the way each philosopher situates this notion is extremely different. In the case of Merleau-Ponty, the description of perception is carried out in an ontological or “epistemological” horizon, whereas Deleuze would think it as connected to an ethical discussion, conceived according to relations of force intensity. Such an observation is also helpful in understanding Wamback’s second methodological choice, which is connected to her first: the works on which she focuses. In Merleau-Ponty’s case, Wamback focuses primarily on The Visible and the Invisible, since—according to a widespread reading—his ontology would be the most developed at that point in his career. This would justify relegating The Phenomenology of Perception to the sidelines, since this work is considered by this line of interpretation to be “propaedeutic” to the ontology of his last work.
With this counterpoint as the horizon, it is possible to highlight the relevance and the originality of Wamback’s proposed framing, especially her option of discussing both authors from the point of view of their understanding of the status of thought. This point of view is the starting point of her proposed approximation and of her discussions, presenting an unusual take when considered against the backdrop of the most common studies about this relationship. Moreover, as I will discuss in the next section, this point of view culminates in a discussion about the sense that the “transcendental project” assumes in each philosopher. Wamback rests her argument especially in the recognition of “immanence” as an irresistible dimension, turning the articulation between the condition and the conditioned, between the ground and the grounded, into a central element in each author’s formulations. Let us, therefore, see in more detail how she builds her analysis.
III. The Book
Wamback bases her reading on the idea that there is, from the beginning, something in common to Deleuze and Merleau-Ponty: not only the fact that both reflected on the topic of thought but also the fact that they distinguished two types of thought. On the one hand, a properly original thought, and, on the other hand, a thought without any originality or expressiveness. The second type of thought is merely an application of given concepts, whereas the first type—which is the type that really intrigues the two philosophers—is a kind of “creative” dynamic. Recalling the distinction made by Merleau-Ponty between “speaking speech” and “spoken speech”, as well as the distinction between “thought” and “knowledge” as described by Deleuze, Wamback proposes a peculiar framework, extremely revealing of her reading: the distinction between a “thinking thought” and an expressive thought. “Thinking thought” is the type of thought which is central to both authors and which is the starting point of Wamback’s investigation, demanding an understanding of the way each author conceives of it. The first piece of evidence highlighted by Wamback is the way this notion figures in both as a refusal of the modern conception of “representation”.
Starting with Merleau-Ponty’s reflection, Wamback appeals to some of the central notions of the Phenomenology of Perception to circumscribe his notion of thought. She then briefly examines the way Merleau-Ponty understands the sense of perception, with special emphasis on his criticism of the intellectualist and empiricist theories and on his notion of “field”, showing how the perceptual dynamic is grounded on the “original intertwinement of body and world” (18). From this point on, the question becomes whether his notion of thought is grounded in the same articulation, being always in relation to something. To pursue this question, Wamback examines the notions of the cogito—especially its negative dimension—, of geometrical thought, and of linguistic expression.
At this point in her analysis, Wamback introduces the notion of Fundierung, proposed in the Phenomenology of Perception as a “two-way relation”, an alternative to the classical understanding of the ground and the grounded as sundered elements, since they are now defined as relational dimensions in reciprocal determination. While this is a central notion in Merleau-Ponty’s work, Wamback uses it here only to think the relation between “thought” and “language”. She defends that, in spite of all its implications, there is still in this notion an asymmetry: the expressed still has “ontological priority” (35), preserving a difference between the terms. On her reading, this asymmetry would only be dissolved later, with Merleau-Ponty’s introduction of the notion of “institution”. Nevertheless, Wamback highlights that the Fundierung relation already contained a central idea, namely “excess” as an indication of the “immanence of the ground that transcends itself in the expression” (26). Her conclusion is that, for Merleau-Ponty, thought is not a “mediating activity”, but is, rather, “familiar with the world”, “it has direct contact” with it and is “in a certain sense shaped by it” (30).
Wamback shows that something similar takes place in Deleuze’s thought. From the beginning, Deleuze proposes to understand thought by confronting the sign, refusing the idea of a natural inclination to the truth, and recognizing it as always characterized by “the singularity of the meeting”, in which signs appear as “enigmas” (31). Here, more than with Merleau-Ponty, the spotlight falls on the differential character of sign and sense. Wamback shows how these notions are thought of in order to move away from the most characteristic presuppositions of representational thought: on the one hand, the idea of identity and unity, and, on the other hand, the notions of nature and of affinity with the truth. Deleuze recognizes, under the eight postulates of representational thought, a “confusion of empirical and transcendental features” (47) that obscures the proper sense of thought.
Wamback proposes that, in this perspective, Merleau-Ponty and Deleuze are extremely close, meeting in this movement that she describes as a “transcendental examination of thought”(49), a discussion about its conditions and about the human capacity to think. One consequence of this proximity is that both authors recognize that the object of thought is characterized by a “certain exteriority” (50). This means that both authors recognize—and hold it in high esteem—the “grounded” dimension of thought, focusing on the description of the relation between the ground and the grounded as intrinsic or immanent (51). It is precisely this intrinsic or immanent relation that guarantees its creative genesis: “In sum, for both authors, the creative nature of thought is due to the necessary role of thought in the grounding relation” (51).
After examining these conditions for the investigation of thought in each author—and the presence of a certain undeniable immanence—, Wamback focuses on describing their respective ontologies. As mentioned above, she holds that the way they understand thought, particularly their conception of thought as sustained by this intertwinement of immanence and transcendence, demands a description of the ontological ground therein implicit.
In Merleau-Ponty’s case, as described in the Introduction, Wamback focuses on the ontology of his last texts, notably The Visible and the Invisible. She emphasizes there the differential character that is central in his formulation, particularly through his notion of flesh—described by him in its originally dissonant and, simultaneously, unitary character (58), from which Wamback detaches the notion of “style” or “typicality” (59). She insists that it is not a matter of identity, but of a differential unity, which is connected to the notions of openness and constitution.
In Deleuze’s case, on the other hand, Wamback defends that the same dimensions present in Merleau-Ponty’s proposition can be found in the former’s ontology. The two authors supplant the distinction between the abstract and the concrete by reporting being to another level, which, in the case of Deleuze, is thought of as the virtual: like Merleau-Ponty’s flesh, the virtual is characterized by a nonidentical unity that cannot be divided into an inside and an outside; also like the flesh, the virtual is characterized by a fundamental openness, being also the condition of concrete things (65).
On the other hand, concerning the differences between them, Wamback holds that Deleuze devoted more time to the task of showing that unity and difference are not in opposition, that indetermination does not imply undifferentiation and that the constitutive nature of the virtual does not detach it from the things and concepts that are conditioned by it (65). In spite of this difference, she concludes that, for both, the object of thought—the flesh and the virtual—is not an identity: “The flesh and the virtual are disguised (VI, 150; DR, 133), displaced with respect to themselves” (79). The two notions combine unity and difference, acting as the condition of concepts and things, be they living or non-living (80). These dimensions are responsible for the individuation and crystallization processes, situated in the articulation between, on the one hand, the visible and the actual, and, on the other hand, the virtual and the invisible flesh, acting in the region between conservation and creation.
Supported by this discussion about the two philosophers’ ontologies—in their closeness and in their distance—, Wamback proceeds to study that which she describes as their “transcendental project”, seeking to situate their proposed investigation about the nature of thought in a broader framework:
“What is at stake, philosophically, when they refuse a representational account of thought, and prefer instead to situate the origin of thinking not in the thinking subject, but in the encounter with an exterior sign (Deleuze), or in the participation in a wild being (Merleau-Ponty)? Why do they both attack the representational account of thought?” (85).
She defends that they are brought close together by their affirmation of the non-exteriority between subject and object, between the one who thinks and what is thought—an affirmation that, according to her, is at the basis of what the two of them recognize as philosophically being “immanence” (85). Wamback defends that immanence is articulated with the idea of “difference”, even with all the distance that separates their respective ontologies.
Deleuze’s transcendental project is carefully presented by a confrontation with the Kantian project and by a discussion of a series of thinkers that heavily influenced him, especially Spinoza, Maimon, Leibniz, and Husserl. Merleau-Ponty’s project, in its turn, is presented through its confrontation with Husserl and, more generally speaking, with phenomenology, a relation characterized simultaneously by connection and distance. Wamback highlights that, beyond their idiosyncrasies, they have a common inspiration in their criticism of Husserl and his proposal of a return “to the things themselves”:
“A transcendental philosophy should look not for the conditions of possibility of experience but for its conditions of reality. For Merleau-Ponty as much as for Deleuze, this implies that the transcendental ground is to be situated in the empirical. The ground must be immanent to the grounded and thus possess a certain historicity that cannot be reconciled with the invariability of transcendent essences. Philosophy’s task, then, is defined as the explanation of how the empirical, the grounded, can be produced immanently. For both thinkers, philosophy is to be a philosophy of genesis.” (121)
There is also a resonance in what they reject from Husserl, especially his notion of a transcendental subject (122). According to Wamback, they both see in this notion an obstacle to a consistent transcendental project, since it prevents it from “becoming an immanent ontology” (123) and weakens its differential dimension.
After this more general perspective, it is now possible to return to what Wamback calls the dimension of “immanence”, present in the two authors’ respective transcendental project. To analyze this notion, it is worthwhile to focus especially on its differential dynamic—something that Wamback has worked on from the beginning by way of the relation between the ground and the grounded, the main axis that articulates her analyses.
Here one should mention a central element both for the two philosophers and for Wamback’s argument, namely the notion of expression, precisely as a way of understanding this articulation between the condition and the conditioned. The following chapters focus, each in their own way, on this notion, circumscribing it through diverse and correlate points of view: through its relation to the notion of simultaneity, through its connection to literary expression, and, finally, by discussing its visual dimension. In a word: by their relations to Bergson, Proust, and Cézanne.
The first step is their common reference to Bergson, which is circumscribed by Wamback through the notion of simultaneity. She seeks to understand how the appeal to Bergson helps Merleau-Ponty and Deleuze to build, each in their own way, a transcendental project that attempts to situate the transcendental in the empirical, the basis for what she considers the “philosophy of immanence” that is characteristic of both (125).
Wamback argues that Merleau-Ponty’s initial reading of Bergson, particularly in the Phenomenology of Perception, is “essentially unfair” (132), since he accuses Bergson of “not considering other kinds of spatiality in order to think time” (ibid). This diagnosis would be partially revised in The Visible and the Invisible, especially through the notion of “partial coincidence” and through his discussion of depth—both topics that are also to be found in Deleuze’s reading. Here the two meet each other again, since the two of them recognize depth not as a spatial but as a temporal dimension, connected to the idea of simultaneity—explicitly as a refusal of a notion of succession, recognizing the present as a “contraction of the past” (142). This formulation would lead them to similar consequences, especially the affirmation of an impossibility of directly accessing the past.
“These ressonances between Merleau-Ponty’s and Deleuze’s references to Bergson also reveals resonances at the most general level of their conception of the relation between the ground and the grounded. Both appeal to Bergson’s idea that the passing of time must be explained through the simultaneity of future, present, and past, because that offers a possible solution if your goal is to avoid referring, in the explanation, to an exterior or transcendent element. In other words, Bergson’s notion of simultaneity is a very good illustration of how one can keep the relation between the ground and the grounded immanent.” (143)
Wamback emphasizes the notion of simultaneity as a central element in their philosophies, a kind of “field” that articulates transcendence and immanence. The study about expression—about the way this relationship is realized and is inscribed in their respective transcendental projects—continues through an analysis of Proust and Cézanne.
The careful chapter devoted to Proust shows, on the one hand, that both Merleau-Ponty and Deleuze find in the writer inspiration to understand an achronological, original time, composed of dimensions and not divided into successive moments, configured around a “centre of envelopment” (163). On the other hand, Wamback sustains that their respective readings diverge to the extent that, beyond this direct reference to time, Proust also contributed to Merleau-Ponty’s reflections on the body, something that did not occur with Deleuze.
The following chapter continues the discussion about the notion of expression, focusing now on its visual dimension and finding support in Cézanne’s presence, also common to the two philosophers. Wamback shows how both Merleau-Ponty and Deleuze insist on the nonrepresentational character of art, which leads them both in the direction of a “nonimitative resemblance” (170). The guiding thread is the understanding—that brings them very close to each other—of the painting process and its nature (178).
Finally, the seventh chapter is devoted to a description of how Saussure figures in each author’s work. In the previous chapters, recall, Wamback strove to make explicit the way they tried to “ensure the immanence of their transcendental projects by characterizing the relationship between the ground and the grounded as one of simultaneity (chapter 4) and expression (chapters 5 and 6)” (189). Now, in the last chapter, she explores another central element of these transcendental projects, namely the idea of difference. Wamback argues that, in spite of some differences, both Merleau-Ponty and Deleuze are interested in the same ideas from Saussure, especially “his discovery of the genetic power of difference” (211).
After briefly retracing Wamback’s path, it is now possible to summarize, in a few lines, her main proposal. It seems to me that the central—and strongest—of her claims is her proposal of a convergence between the transcendental projects of Merleau-Ponty and Deleuze, especially due to the intrinsic relation between such projects and the field of immanence. According to Wamback, this immanence is an original articulation between the condition and the conditioned, formulated by the two authors through the notions of simultaneity and expression. Such a “philosophy of immanence” is on the horizon thanks to which a new sense of the transcendental could appear, bring the philosophers close together.
Such a similarity, however, does not erase their differences. Indeed, it illuminates these differences from a new perspective. This is what allows Wamback to finally conclude, without losing sight of their respective singularities, that there is still a “unity” among them, as a new horizon that does not reject dissonance, putting it into a new context and proposing it a new meaning. As she had proposed in the beginning, one of the main goals of her project was to retrace philosophical relations, to rethink more subterranean contexts, to reconfigure lines of influence and of exchange in a more general sense.
It is, therefore, a highly original proposal, resulting in an uncommon work among the current scholarship, one that is pursued with admirable care, clarity, and cohesion.
Carbone’s most recent work, now available in English, marks a critical moment in the author’s philosophical development: the passage from an original reader and interpreter of Proust and Maurice Merleau-Ponty to a completely original contribution to the history of philosophy. In a way, this contribution has been in development at least since Carbone’s The Thinking of the Sensible: Merleau-Ponty’s A-Philosophy, but clearly, in this recent work, it reaches a new level of clarity that now operates beyond the auspices of interpretation. I would like to take the opportunity to clarify what Carbone brings to the history of philosophy. What he has found in the philosophy of Merleau-Ponty and Proust, which now, in Philosophy-Screens is thought beyond them, is the reversal of Platonism. In this respect, we can place Carbone’s work in this history of what Merleau-Ponty calls the history of a-philosophy, a history that includes Hegel, Marx, and Nietzsche and more recently the work of Deleuze. What is the sense of Platonism here and how could such an ambitious claim be justified?
At the center of this question, which is also the center of the text, is the screen. It was already Plato who, in his famous Cave Allegory, first thought the screen, and if the history of philosophy is a history of footnotes to Plato, as Whitehead said, then philosophy has always been a rumination on the screen. The screen, on one hand, is what Lyotard has called the “specular wall in general,” a surface that has the dual role of being a window (revealing) and at the same time a curtain (concealing), which in this dual role becomes inscribed and invested with a historical and dynamic form of signification: the skin, the canvas, the cinema, the TV, the electronic device, the wall of the cave, the list goes on. It is through Herzog’s Cave of Forgotten Dreams that Carbone traces Lyotard’s specular wall to the origins of philosophy in Plato. The film documents the Chauvet Cave in France, home to the best-preserved cave paintings known to exist, dating back at least 32,000 years, making it 14,000 years older than the famed caves of Lascaux. These paintings, Carbone notes, “celebrate the enigma of images themselves, as well as the enigma of the surface that is invested with such a celebration and therefore delimited from the surrounding space.” The Chauvet cave is an instance of what Carbone calls the “arche-screen,” “understood as a transhistorical whole gathering the fundamental conditions of possibility of ‘showing’ (monstration) and concealing images on whatever surface. In our culture such a whole has been opened and experienced through the human body itself.” I will return to the significance of the human body mentioned here. For now, I want to mention that the Chauvet cave, as a “variation” of the arche-screen, serves as a vehicle for the legibility of the cave in Plato’s allegory.
The cave of the allegory, as Carbone shows, is a space organized around its functions of revealing and concealing, that is, a space constituted precisely in terms of an arche-screen. On one hand, there is the more obvious screen, the καταντικρύ, the cave wall standing in opposition to the sources of light where the shadows dance and play. This surface is ostensibly one of revealing, since it is a necessary condition for the appearance of the images (shadows). Its disclosive function, however, is inextricably bound up with another screen, the τειχίον, the “low wall” that functions to conceal the mysterious figures who constitute the spectacle as they carry the σκευαστῶν, “artificial things,” along the enclosed path. This second screen, Carbone notes, “performs the double function of concealing by offering a protection and of selecting things to be shown—which are both, actually, characteristic of the arche-screen.” The two screens operative here are, in a sense, so inextricably related to one another that it would be useless to attempt to separate or compare them, and it seems that only together is the arche-screen’s instance of the cave constituted: the concealing movement of the low wall, which selects the artifacts by occluding the puppeteers, is a moment of the disclosive, opposite wall on which the shadows are cast.
There is a second arche-screen’s instance present here, however, in which the concealing-revealing movement of the shadow play is embedded. We recall that, for Plato, while the shadow play is initially disclosive—a world is indeed made present to the prisoners—this disclosive function is simultaneously one of concealing since what are disclosed are precisely shadows—shadows that both indicate and at the same time occlude the σκευαστῶν. This is the first arche-screen described above. These “artificial things,” in their turn, however, have the same dual movement: they show themselves to the prisoner who has turned away from the shadows toward the fire but precisely here they too both indicate and conceal the things themselves that wait on the outside. This is another, second arche-screen. The prisoner eventually is dragged up a rough and steep path into the light of day where she beholds the “things themselves.” These things, now beheld in a shadowless light, are supposed to signify the είδη, the “ideas” of what is. It would seem that here we encounter a surface that reveals only and conceals nothing, and this is, therefore, not an arche-screen in the sense described but the foundational condition of possibility for the others, the ἀρχή, the origin of all other screens and arche-screens. I want to pause briefly here and note that it seems to be this moment of the allegory that becomes foundational for Western metaphysics since Plato—that philosophy henceforth will understand itself as the pursuit of this origin, seeking out that absolute surface on which it can inscribe itself but which will at the same time conceal nothing, leaving no trace of latency or depth.
But Plato seems to be very careful here, and upon further reflection it may not be obvious that we arrive in such a space on the journey out of the cave. I think that this pause is critical for understanding the significance of the arche-screen, the philosophy-screen, and Philosophy-Screens. Is the outside that Plato imagines truly a space without depth? Is it correct to say that in that space there is disclosure only and that any movement of concealment is absent? The presence of the είδη, their very legibility, is premised on their coming to light, and therefore their visibility is made possible only through an accompanying concealment: the visibility of things always rests on the invisibility of light. The prisoner encounters things illuminated by the light of the sun but precisely then the light itself remains invisible. It seems, then, that even here we encounter an arche-screen, a twofold movement of revealing and concealing, an event of what Heidegger called Unverborgenheit, “unconcealment,” which he always preferred to refer to the Greek word ἀλήθεια, “truth.” I believe that it the question of truth that stands at the center of Philosophy-Screens and that Carbone’s work should be understood as an elaboration and continuation of—rather than a commentary—on a work by Merleau-Ponty at one point titled “The Origin of Truth.”
What re-reading the cave allegory through the arche-screen teaches us is that, contrary to the historical reading of Plato that understands truth in some super-sensible beyond, that which always is and never otherwise, call it Being or ideality, is in every case implicated by and in its sensible reverse. Each event of unconcealment is coupled with concealment, every surface is both a screen and curtain, revealing and concealing: the tattooed or scarred skin both outwardly manifests its meaning and yet simultaneously conceals certain depths; the printed page both outwardly manifests its intended signification and yet always conceals an un-thought element; the speech of the other signifies her wishes and yet, as Proust understood, always conceals a person that we cannot know and who cannot know herself. It is also here that we encounter what I have described as Carbone’s reversal of Platonism: in the figure of a re-thinking of the relationship between sense and idea and the manner in which these two operate as the two poles of the arche-screen. This figure is articulated by Carbone, via Merleau-Ponty and Proust, under the rubric of the “sensible idea.” In Philosophy-Screens, he describes these as
ideas [that] are inseparable from their sensible presentation (that is, from their visual, linguistic, or musical images for instance, but even that they are instituted by these very images as their own depth. … an order of ideas that—just like aesthetic ideas for Kant—cannot be reduced to concepts, ideas that the intelligence, as such cannot grasp, because—as Merleau-Ponty emphasizes—they ‘are without intelligible sun. … the essences of certain experiences, which only similar experiences can, sometimes, fully manifest, but cannot be defined by any concept.’
Such remarks are prefigured in Carbone’s 2004 book, The Thinking of Sensible: Merleau-Ponty’s A-Philosophy:
Proust describes ‘ideas’ which do not preexist independently of their sensible presentation. Rather, they are inseparable from and simultaneous with their sensible presentation, since only the sensible presentation provides us with the ‘initiation’ to them: ideas which, ‘there, behind the sounds or between them, behind the lights or between them, recognizable through their always special, always unique manner of entrenching themselves behind them’ (VI 198/151).
The sensible idea, for Carbone, is perhaps illustrated most clearly in Proust’s descriptions of love, especially the “little phrase” that captures so essentially—and yet so indescribably—the pathos of Swann’s relationship with Odette and later the love between the narrator and the elusive Albertine. Carbone notes in The Thinking of the Sensible:
Merleau-Ponty explains that Marcel Proust characterizes melody as a ‘Platonic idea that we cannot see separately’ since ‘it is impossible to distinguish the means and the end, the essence and the existence in it’ (N 228/174). He alludes to the fact that, for the main character of those pages of the Remembrance, a peculiar idea of love is incarnated in the sound of a melody—the melody of the petite phrase of Vinteul’s sonata—to such an extent that the idea of love becomes inseparable from Vinteul’s listening.
It may be worth attending to some perhaps length passages from the Recherche in order to express more fully the sense of the sensible idea. These are from the scene in The Fugitive where, after Albertine’s death, the narrator gradually begins to forget and understand that he no longer loves her. The passing of this love is linked to the petite phrase, the lifespan of which has passed through the loves of Swann and Odette and through the loves of the narrator and Albertine. The phrase is both its sensible, carnal expression in the music and at the same time the very sense and meaning of a love that has now passed; that is, its essence inextricably bound to its existence:
In the Bois, I hummed a few phrases of Vinteul’s sonata. The thought that Albertine had so often played it to me no longer saddened me unduly, for almost all my memories of her had entered into that secondary chemical state in which they no longer cause an anxious oppression of the heart, but rather a certain sweetness. From time to time, in the passages which she used to play most often, when she was in the habit of making some observation which at the time I thought charming, of suggesting some reminiscence, I said to myself : ‘Poor child,’ but not sadly, merely investing the musical phrase with an additional value, as it were a historical, a curiosity value…. When the little phrase, before disappearing altogether, dissolved into its various elements in which it floated still for a moment in scattered fragments, it was not for me, as it had been for Swann, a messenger from a vanishing Albertine. It was not altogether the same association of ideas that the little phrase had aroused in me as in Swann. I had been struck most of all be the elaboration, the trial runs, the repetitions, the gradual evolution of a phrase which developed through the course of the sonata as that love had developed through the course of my life. And now, aware that, day by day, one element after another of my love was vanishing, the jealous side of it, then some other, drifting gradually back in a vague remembrance to the first tentative beginnings, it was my love that, in the scattered notes of the little phrase, I seemed to see disintegrating before my eyes.
Plato seems to have been troubled by the Heraclitean idea of change—that all things come to pass in a state of flux, the “ever-living fire, kindled in measures and extinguished in measures.” Beyond the deflagration of the sensible, Plato sought to ascend to a presence outside of time and its vicissitudes: the εἶδος. The sensible idea, precisely because it is not outside of time, emerges only insofar as it is lived, only insofar as it is experienced. Love is no doubt an ideality “expressed” by the petite phrase. But love, precisely in its ideality, is never a “love as such” extricated from those who do and have loved. Insofar as the petite phrase expresses this ideality, it expressed precisely the love of Swann toward Odette, the love of the narrator for Albertine, with all of the shades and textures of sense entailed by that love that was lived. In this way, as Proust indicates in the passaged cited, love, even its ideality, is subject to generation and decay—it lives and dies, and it was this vitality of idealities that Plato could not conceive in his desire to escape from time. It is this vitality, however, that is restored to the ideal in the sensible idea, and this is the more precise sense in which Carbone’s work, including Philosophy-Screens, seeks to reverse Platonism. Because the ideal is lived—because it is nothing other than the sedimentation and concretion of sensible experience, the manifest, τὀ αληθής, is in every case the inverse, the fold of the concealed, ἡ λήθη, what has passed into oblivion.
I would now like to turn to the figure that articulates this reversal, the screen. The screen in this context should not be construed simply a technology or an apparatus, nor should this be understood as a perhaps useless preoccupation with our historical and cultural phragmaphilia. The screen, rather, is the site of so many reversals, crossings, and intersections, a refractory point, one might even say an aleatory one. In this respect, the human body too is a screen, which can “produce images by being interposed between a luminous source and a wall … or by being decorated with inscriptions, drawings, colors, or tattoos.” The screen, then, is in a sense nothing new and has been with us as long as we have been with ourselves, that is to say, as long as there have been surfaces that conceal and reveal (the skin, the curtain, the written page, etc.). What is new—what Carbone gives us in Philosophy-Screens—is a re-configuration of this surface that opens up paths of thinking and philosophical expression heretofore un-thought: not just a screen but a philosophy-screen, philosophizing in accordance with the screen, to allow the screen itself to be the vehicle of thinking and philosophical expression, indeed, what Carbone quite perspicaciously calls, following Deleuze, “philosophy-cinema.”
Philosophy-cinema should not be conceived as making films about philosophy—this is not a question of documentary or filming philosophers speaking, lecturing, etc., nor should it be considered biography or even in terms of the more recent perpetuation of philosophy pod-casts. It is rather a new way of thinking about what it means to think and what it means to express thought. Platonism (and this history of Platonism) has given us the βίβλος, the Book: a monumental artifact in which the absolute truths of Being are inscribed, outside of time and beyond the vicissitudes of history and life. As Husserl and Derrida have shown, the history of the Book is simply a moment in the history of writing, the constitution of idealities through repeated acts of articulation and reactivation. To philosophize cinematically, to bring forth philosophy-cinema, is to think in a manner that no longer takes the form of writing and no longer presupposes or requires monumentality—it is profoundly non-graphic, that is to say, no longer rests on the necessity of γρᾰ́φω, the cutting or chiseling into stone at the beginnings of writing and from which all subsequent writing is derived. To philosophize cinematically is to allow for, even to welcome, the passage of thought in time, its coming into being but also what Nancy has described as its partance, its flight and departure. It is this temporal element that writing, in its function of constituting the ideal as such, attempts to erase—where the inscription into stone is the attempt to erase time—and it is this temporal element that cinema allows us to think again. Philosophy-cinema, then, is not the attempt to escape—to escape time, escape the cave—through the constitution of a monument that mirrors the a-temporality of “truth” but is rather the effort to allow for escape: the flight of thought into its self-concealment and oblivion, the passage of life and experience that cinema has always attempted (and perhaps always failed) to make visible.
This sentiment is expressed both at the beginning and at the end of Philosophy-Screens: the effort to think again and in a manner that allows for the temporal partance of thinking, its objects, as well as its modes of expression. Deleuze is referenced a second time in Part I of the book, “What Is a Philosophy-Cinema?,” in a quote from Difference and Repetition:
The time is coming when it will hardly be possible to write a book of philosophy as it has been done for so long: ‘Ah! The old style…’ The search for a new means of philosophical expression was begun by Nietzsche and must be pursued today in relation to the renewal of certain other arts, such as the theatre or the cinema.
In short, Deleuze found that the novelty of the cinema implied a renewal of the philosophical questions concerning to only our relationship to ourselves, to the others, to the things, and to the world, but also—and inevitably—concerning philosophy itself: that is, concerning its expressive style and, hence, the very style of its own thinking. Indeed, the question of the ‘philosophy-cinema’ does not belong to a single thinker. Rather, it involves a whole epoch, as the Preface to Difference and Repetition suggested. In this sense, it is a question regarding thinking itself.
The renewal of philosophy, of its expressive style as well as the style of its own thinking are indicated by the refractory and reflective surface of the screen. The screen is perhaps not always even a surface but rather a point at which lines, trajectories, and forces curve, displace, and integrate but only as the inverse of a disintegrative movement. The screen, then, is precisely the point of alteration in the sense that there is no longer a “one” but only the repetition of others, of differences. As Carbone says,
Such logic [of screens] inevitably ends up exceeding and hence contesting that of concepts, to which it had been claimed to be reducible, in spite of all. However, in the gaps between the fingers of our hand, squeezing in the gesture of seizing—the gesture on which the modern action of conceptualizing was shaped—we increasingly feel that sense is slipping away. Without falling into a rhetoric of the ineffable, the philosophy to be made is called upon to account for this.
The screen, in a complex of senses, makes philosophy-cinema possible; it allows for a modality of thinking freed from the βίβλος and its monumentality. Insofar as it inserts itself back into the flow and lapse of time, philosophy-cinema no longer conceptualizes itself in terms of the Begriff, that which is to be grasped and taken hold of, but allows for—perhaps even welcomes—the slippage of sense as it passes through our grasp. Must we then be content with some alternative between philosophy in its traditional self-assessment on one hand—Book, concept, grasp—and some form of irrationalism or untenable skepticism? No, because the alternative between these is a false one. We need not choose between the traditional instantiations of philosophy and nihilism, for there are modes of thinking and expressivities that are neither; these are the uncharted territories for thinking that have perhaps only been indicated. Philosophy-Screens: From Cinema to the Digital Revolution takes us down such a path and opens the way for a philosophy that will perhaps be the new standard for thinkers yet to come.
 See Merleau-Ponty, Maurice, Notes de Cours 1958-1959 et 1960-1961 (Paris: Gallimard, 1996), 278; and Carbone, Mauro, The Thinking of the Sensible: Merleau-Ponty’s A-Philosophy (Evanston: Northwestern University Press, 2004), xiii.
 Carbone, 46.
 Ibid., 65, italics Carbone.
 Ibid., 66.
 Ibid., 67.
 Published posthumously and under a later title as The Visible and the Invisible.
 Ibid., 34; 37; 69.
 Carbone, 2004, 40-41.
 Ibid., 30.
 Proust, In Search of Lost Time, vol. V, “The Fugitive,” 755-56.
 Heraclitus, Fragment B30.
 Carbone, Philosophy-Screens, 66.
 Ibid., 3; the reference is to Italian translation of The Logic of Sense, translated into English by Ames Hodges and Mike Taormina, ed. David Lapoujade, “Note to the Italian Edition of The Logic of Sense,” in Two Regimes of Madness (New York: Semiotext(e), 2006), 66.
 Probably the most important text in this regard is Derrida’s commentary on Husserl’s text, “The Origin of Geometry.” See Derrida, Jacques, Edmund Husserl’s Origin of Geometry: An Introduction, trans. John P. Leavy, Jr. (Licoln, NB: University of Nebraska Press, 1989).
 See Nancy, Jean-Luc, Noli Me Tangere: On the Raising of the Body, trans. Sarah Clift (New York: Fordham University Press, 2008), 28.
 Carbone, 3; Deleuze, Difference and Repetition, trans. Paul Patton (New York: Columbia University Press, 1994, XXI.
 Carbone, 3.
 Carbone, 109.