By Gilles Deleuze
This incredible exposition of the critique of identification is a vintage in modern philosophy and one in all Deleuze's most crucial works. Of basic value to literary critics and philosophers,Difference and Repetition develops crucial concepts—pure distinction and intricate repetition&mdasha;and indicates how the 2 recommendations are comparable. whereas distinction implies divergence and decentering, repetition is linked to displacement and disguising. imperative in beginning the shift in French proposal clear of Hegel and Marx towards Nietzsche and Freud, Difference and Repetition strikes deftly to set up a primary critique of Western metaphysics.
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Extra resources for Difference and Repetition (European Perspectives: A Series in Social Thought and Cultural Criticism)
W i t h their trust i n God's care and providence, Christians can decide and resolve things for themselves and d o n o t need to consult an oracle. The Greeks lack infinite subjectivity and have t o relv on an exterior source. Closely connected w i t h the oracles is the Greek v i e w of fate—a fate that mysteriously governs individual events and must be accepted f o r w h a t it is. Hegel at this point makes i m p o r t a n t remarks regarding his o w n view of providence: The category of providence, or faith, for Christians stands opposed to what we call fate for the Greeks.
T h e Crusades became necessary. nine of them, between 1095 and 1291), together w i t h the grandiosity of their mission, resulted i n massive bloodshed and a failed objective; and the cross o f Christ was converted tnto a sword. But when they finally reached the t o m b o f Christ, the crusaders discovered the ultimate meaning o f the sensible this: ' W h y d o y o u seek the living among the dead? ' F o l l o w i n g u p o n Christ's sensible presence, the H o l y Spirit comes u p o n the cornmunity, filling the hearts and minds of people, not their hands.
Barbarians were called "Germane*", the w o r l d - historical people is n o w the Germanic people'. no slavery; Christianity is the t r u e humanity. The second consequence is that the forms of ethical life have changed. A n authentic, inner s p i r i t u a l subjec- The Germanic tivity arises, which is no longer the beautiful ethical l i f e of the Greeks, nor World can it be the merely private interest and caprice of the Romans. The third consequence ,s the establishment o f t w o w o r l d s : a supersensible spiritual w o r l d of subjective inwardness a n d a temporal w o r l d , a w o r l d l y existence Introduction In addressing the Germanic w o r l d , we face the subjective difficulty of being that appears i n one aspect as the church, and i n the other aspect as the state.
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