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By Robin James Mackay, Dustin McWherter

Editorial advent through Robin Mackay
In Memoriam: Gilles Deleuze (1925-1995) by way of Thomas Duzer
Responses to a sequence of Questions via Gilles Deleuze
‘I consider i'm a natural Metaphysician’: the results of Deleuze’s confirmation through Arnaud Villani
Subtraction and Contraction: Deleuze, Immanence, and subject and reminiscence. via Quentin Meillassoux
Blackest Ever Black via Haswell & Hecker
Mathesis, technology and Philosophy through Gilles Deleuze
Malfatti’s Decade by way of ‘Incognitum’
Aiôn and Chronos: Deleuze and the Stoic idea of Time by means of John Sellars
Matisse-Thought and the stern Quantitative Ordering of Fauvism via Éric Alliez and Jean-Claude Bonne
Unknown Deleuze through Mehrdad Iravanian
Another international via J.-H. Rosny the Elder
Speculative Realism by way of Ray Brassier, Iain Hamilton supply, Graham Harman, Quentin Meillassoux

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Sample text

GD: That could have happened, but it didn’t happen. In fact, there is just a rhizome between Félix and myself. AV: The conclusion of A Thousand Plateaus consists in a topological model which is radically original in philosophy. Is it transposable into mathematics, biology? GD: To my mind, the conclusion of A Thousand Plateaus is a table of categories (but an incomplete, insufficient one). Not in the style of Kant, but in the style of Whitehead. So that ‘category’ takes on a new, very special sense.

This very term, in its banality, means nothing more precise to us than those terms such as ‘water’, ‘air’ or ‘fire’ which designate the first principle of this or that pre-Socratic. The project of we ‘Deleuzian philologists’, then, is as follows:to extrapolate, on the basis of this fragment of the crown, the meaning that the preSocratic Deleuze attached to the notion – crucial for him, mysterious for us – of immanence. How shall we proceed? If we hope to understand immanence on the basis of this one text alone, we must turn, not to Deleuze, but to Spinoza and to Bergson, whose works, unlike Deleuze’s, have been passed down to us in their totality.

It would seem that Deleuze dedicated a large part of his work to inquiries concerning this passage. And if he said that I ‘mediterranianised’ him,14 it is because he must have felt how this inquiry led back – for me, in any case – to Greek thought. Consider firstly to what extent he privileged in Spinoza active passions, in Nietzsche active forces. Examine the concept which he borrows, in fine Deleuzian fashion, from Spinoza: expression. It could be summed up by speaking of ‘that which follows from the necessity of a nature’.

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