By Samantha E. Bankston
This dissertation interrogates the concept that of turning into because it operates in an ontological
system of immanence. Our undertaking is to enquire changing into by itself phrases. we now have
chosen Gilles Deleuze because the thinker of turning into par excellence, who asks how
becoming results the fastened constructions of representational idea. regardless of being the
driving strength of Deleuze?s philosophical venture, he by no means officially systematized his
concept of turning into. Reconstructing the conceptual background of changing into in Deleuze?s
philosophy permits us to caricature a differential, immanent ontology and its temporal and
causal techniques. From the outset, we find that Bergonian length and Nietzschean
eternal go back are re-appropriated in Deleuze?s suggestion of turning into. opposite to his
critics, Deleuze doesn't evince dualist ontology. Remapping the temporal strains which
inform the process his writings, we find that Deleuze?s ontology is tripartite.
Absolute changing into, sensory changing into, and effectuated being give you the panorama
through which natural distinction is produced. Staging conceptual encounters among
Bergson, Nietzsche, Leibniz, Borges, Klossowski, and Proust allows us to formulate an
explicit idea of changing into from their implicit temporalities in Deleuze?s philosophy. In
the finish, we practice the recent suggestion of changing into to Deleuze?s works, demonstrating that
his canon dramatizes the immanent ontology he theorizes.
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Additional resources for Becoming and Time in the Philosophy of Gilles Deleuze
It is, therefore, 44 necessary to pinpoint when sensory becoming and its molecular duration are being employed, and when absolute becoming and its empty form of time are being employed. Sensory becoming in Deleuze integrates many of the intensive features of duration; included in this combination of intensive features is memory inscribed at the molecular level. Sensory becoming always exemplifies retention of virtual memory at the molecular level. The reason for this is that duration is a subversion of the chronological, perceived present, but it is not altogether disconnected from individuated objects.
36 That is to say that even if the becoming of change can be measured in time, that time is merely a spatial representation and distortion of that change. We may note that Bergson‟s own example of sonority in music and its indivisible non-pulsed time reappears in several of Deleuze‟s texts addressing the movement of becoming. The sonorous whole of a melody, for Bergson, exemplifies that change is the thing itself; nothing escapes its force—no subject, measurement, or method. The qualitative indivisibility of change connects “things” through relative speeds analogous to two passing trains that at the moment of encounter seemingly stop motion in the observing train car.
The unarticulated twofold movement of becoming, which is the spurious result of the appellation of becomings (sensory becoming) in terms of numerical multiplicity under the banner of one temporal order (absolute becoming), explains the correlative ambivalence of the concept in the secondary literature. It is mistaken to cast 69 Gilles Deleuze, Proust and Signs, trans. Richard Howard (Minneapolis: University of Minnesota Press, 2000), 111. 70 It is our task to learn to negotiate between the various terms Deleuze uses for the rhizomatic process of becoming and to understand how these processes interact.
Becoming and Time in the Philosophy of Gilles Deleuze by Samantha E. Bankston