Histories of Violence by Brad Evans

Author:Brad Evans
Language: eng
Format: epub
ISBN: 9781783602414
Publisher: Zed Books
Published: 2016-12-20T00:00:00+00:00

Notes

1 I disagree with the various attempts, such as Cusset’s, to discredit ‘theory’ as a lesser form of philosophy – I think Jameson is correct in recognising that theory came into being precisely because philosophy of the formal logical variety that existed in the 1950s was incapable of accounting for the new social forms that emerged alongside late capitalism.

2 Michel Foucault, ‘Theatrum Philosophicum’, in Language, Counter-Memory, Practice (Ithaca: Cornell University Press, 1977), p. 165.

3 Gilles Deleuze, ‘Postscript on Control Societies’, in Negotiations (New York: Columbia University Press), pp 177–182.

4 Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia (Minnesota: University of Minneapolis Press, 1987), p. 458.

5 Gilles Deleuze and Félix Guattari, Anti-Oedipus: Capitalism and Schizophrenia (London: Athlone Press, 1983), p. 29.

6 Slavoj Žižek’s book Organs without Bodies: On Deleuze and Consequences (London: Routledge, 2004) is so bad I’m surprised he hasn’t disavowed it. It is highly reliant on secondary sources, some of which are profoundly questionable, such Manuel DeLanda’s work, and, more especially Alain Badiou’s. Moreover – in my view, embarrassingly – the book exhibits a very limited understanding of Deleuze’s work. Badiou’s book Deleuze: The Clamour of Being (Minnesota: University of Minneapolis Press, 2000) is problematic because it flattens Deleuze’s concept of multiplicity into a monotonous one-all, thus denying him his most important conceptual advance, the creation of a form of thinking equal to the complexity of our times.

7 Peter Hallward, Out of this World: Deleuze and the Philosophy of Creation (London: Verso, 2006).

8 Gilles Deleuze, ‘Wherever They Can See It’, Discourse 20(3) (1988), p. 35.

9 Deleuze and Guattari, Anti-Oedipus, p. 184.

10 François Dosse, Gilles Deleuze and Félix Guattari: Intersecting Lives (New York: Columbia University Press, 2010), pp. 88–90.

11 Badiou, Deleuze, p. 1.

12 For an account of Deleuze’s defence of Hume in response to Kant, see Jeff Bell, Deleuze’s Hume: Philosophy, Culture and the Scottish Enlightenment (Edinburgh: Edinburgh University Press, 2009).

13 For a more detailed account of Deleuze’s reaction to May 1968, see Ian Buchanan, Deleuze and Guattari’s Anti-Oedipus (London: Bloomsbury, 2008), pp. 7–19.

14 Agamben is surely correct to argue that refugee camps are part of the same spatial order. See Giorgio Agamben, Means without End (Minneapolis: University of Minnesota Press, 2000), pp. 37–45.

15 Gilles Deleuze and Félix Guattari, What Is Philosophy? (London: Verso, 1994), pp. 106–107.

16 Deleuze and Guattari, Anti-Oedipus, p. 3.

17 Deleuze and Guattari, Anti-Oedipus, p. 190 (translation modified).

18 Deleuze and Guattari, Anti-Oedipus, p. 144.

19 Deleuze and Guattari, Anti-Oedipus, p. 184.

20 Deleuze and Guattari, Anti-Oedipus, p. 152.

21 Deleuze and Guattari, Anti-Oedipus, p. 147.

22 Deleuze and Guattari, Anti-Oedipus, pp. 150–151.

23 Deleuze and Guattari, Anti-Oedipus, p. 186.

24 Deleuze and Guattari, Anti-Oedipus, p. 189.

25 Deleuze and Guattari, Anti-Oedipus, p. 192.

26 Deleuze and Guattari, Anti-Oedipus, p. 219.

27 It is worth noting here that Manuel DeLanda’s account of Deleuze and Guattari in A New Philosophy of Society (London: Continuum, 2006) overlooks this key point altogether and proposes a model of the assemblage that is cumulative rather than instantaneous.

28 Deleuze and Guattari, Anti-Oedipus, p. 217.

29 Deleuze and Guattari, Anti-Oedipus, p. 220.

30 See Fredric Jameson, The Ideologies of Theory, vol.

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