A Deleuzian Century?: Session V

We will consider a field of experience taken as a real world no longer in relation to a self but to a simple 'there is'. There is, at some moment, a calm and restful world. Suddenly a frightened face looms up that looks at something out of the field. the other person appears here as neither subject nor object but as something that is very different: a possible world, the possibility of a frightening world.

Next week, we engage with Chapter One: What Is a Concept from What is Philosophy [Deleuze & Guattari]

Date: 1 May 2012 (Tuesday)

Time: 2.30 pm

Venue: Library, Department of Philosophy, University of delhi

A Deleuzian Century?: Session IV

A rhizome as a subterranean stem is absolutely different from roots and radicles. Bulbs and tubers are rhizomes.

This week we read the 'Introduction: Rhizome' from A Thousand Plateaus. 

Date: 24 April 2012 (Tuesday)
Time: 2:30 pm
Venue: Library, Department of Philosophy, University of Delhi

A Deleuzian Century?: Session III

We meet tomorrow, for the third session of our readings. The text is Chapter IX: The Doctrine of Eternal Return from Tracy B. Strong's Friedrich Nietzsche and the Politics of Transfiguration. 

Date: 17 April 2012 (Tuesday)

Time: 2:30 pm

Venue: Library, Department of Philosophy, University of Delhi

A Deleuzian Century?: Session II

“What is an event?” is, of course, a quintessentially Deleuzian question. And Whitehead marks an important turning-point in the history of philosophy because he affirms that, in fact, everything is an event.

Next week we discuss Steven Shaviro's article titled Deleuze's Encounter With Whitehead. The article is available here.

Date: 10 April 2012 (Tuesday)
Time: 2.30 pm
Venue: Library, Department of Philosophy, University of Delhi.

A Deleuzian Century?: Session I

To consider a pure event, it must first be given a metaphysical ba­sis. But we must be agreed that it cannot be the metaphysics of sub­stances, which can serve as a foundation for accidents; nor can it be a metaphysics of coherence, which situates these accidents in the en­tangled nexus of causes and effects. The event-a wound, a victory-defeat, death-is always an effect produced entirely by bodies colliding, mingling, or separating, but this effect is never of a corpo­real nature; it is the intangible, inaccessible battle that turns and re­peats itself a thousand times around Fabricius, above the wounded Prince Andrew. The weapons that tear into bodies form an endless incorporeal battle. Physics concerns causes, but events, which arise as its effects, no longer belong to it Let us imagine a stitched causal­ity: as bodies collide, mingle, and suffer, they create events on their surfaces, events that are without thickness, mixture, or passion; for this reason, they can no longer be causes. They form, among them­selves, another kind of succession whose links derive from a quasi-physics of incorporeals-in short, from metaphysics.

Michel Foucault, Theatrum Philosophicum

Tomorrow, we begin reading Deleuze. All are invited!

Date: 3 April 2012 (Tuesday)

Time: 2.30 pm

Venue: Library, Department of Philosophy, University of Delhi