Difference in itself
Difference is not a relation between two identities but more primary than identity. Being is univocal, said of all things in a single voice, and what it says is difference.
The Twentieth Century to Today · 1925 – 1995
德勒兹
Difference and repetition, desiring-machines, the rhizome, becoming, the plane of immanence: philosophy is the creation of concepts, and with Guattari he turned it into a machine against every hierarchy.
Philosophy is the art of forming, inventing, and fabricating concepts.
Source: What Is Philosophy?, introduction
Deleuze was born in Paris to a conservative engineer's family; his brother was arrested in the Resistance and died on a train to a concentration camp, of which he never spoke. He studied philosophy at the Sorbonne with Lyotard and Tournier, passed the agrégation in 1948, taught in lycées for some years, published Empiricism and Subjectivity on Hume in 1953, and then fell silent for eight years, 'a hole', he said. Nietzsche and Philosophy (1962) made his name, and a book followed each year: on Kant, Proust, Bergson, Masoch, Spinoza.
He called these books 'buggery in the history of philosophy': approaching a philosopher from behind and giving him a child that was his and yet monstrous. In 1968 his doctoral theses, Difference and Repetition and Expressionism in Philosophy: Spinoza, appeared; the former is his major philosophical work: Western thought has always subordinated difference to identity and repetition to representation, and he sought to think difference in itself, a repetition unlike mechanical recurrence that creates the new, a reality made of intensities and the virtual. The Logic of Sense (1969) thought event and surface through Lewis Carroll and the Stoics.
In 1969 he met the psychoanalyst and militant Félix Guattari, and they collaborated for twenty years. Anti-Oedipus (1972) attacked psychoanalysis for locking desire into the family triangle: desire is not lack but production, the unconscious a factory not a theatre, capitalism frees the flows of desire while recoding them, and schizoanalysis should follow the flows rather than interpret them. It was the most sensational philosophical book in France after 1968. A Thousand Plateaus (1980) replaced arboreal thinking with the rhizome and introduced the body without organs, nomadism, lines of flight, deterritorialisation and becoming-animal, each chapter readable from anywhere.
He taught at Vincennes, later Paris VIII, until retiring in 1987, and recordings of his lectures circulate online. In the 1980s he wrote two volumes on cinema, analysing the movement-image and the time-image through Bergson; The Fold treated the baroque through Leibniz; and his last book with Guattari, What Is Philosophy? (1991), defined philosophy as the creation of concepts, science as the creation of functions, and art as the creation of affects and percepts. He almost never travelled, attended conferences or gave interviews, suffered from severe lung disease, and in 1995 threw himself from the window of his apartment.
Difference is not a relation between two identities but more primary than identity. Being is univocal, said of all things in a single voice, and what it says is difference.
Desire is not longing for what is lacking but a productive force, one and the same as social production. The unconscious is a factory, not a family theatre.
Against the hierarchy of the tree, the rhizome connects any point to any other, has no centre, no beginning or end, and can be broken and regrow from old lines.
Becoming is neither imitation nor turning into something else but entering a zone in between: becoming-woman, becoming-animal, becoming-imperceptible. The subject is a provisional effect of becomings.
There is no transcendent God, subject or structure above reality; everything becomes on one plane. Philosophy's task is to map that plane, not to give it an outside.
Philosophy is not reflection, contemplation or communication but the creation of concepts, as art creates affects and science functions. Concepts respond to problems and have their own history and geography.
He called Spinoza 'the Christ of philosophers' and wrote two books on him, taking from him immanence, affect and the question of what a body can do.
Nietzsche and Philosophy (1962) made Nietzsche a systematic thinker of active and reactive forces, affirmation and ressentiment, and set France reading Nietzsche anew.
When Bergson was out of fashion he wrote Bergsonism, and duration, multiplicity and the virtual became the central tools of his philosophy of difference.
His first book was on Hume: the subject is not given but constituted within the flow of experience, an empiricism that runs through all his thought.
Foucault said 'perhaps one day this century will be known as Deleuzian'; Deleuze wrote a book on Foucault, they worked together in the Prison Information Group, and drifted apart over politics in later years.
Deleuze: The Clamor of Being reads Deleuze as a monist, a philosopher of the One, against his own ontology of the multiple; their exchange of letters ran for years.