Deleuze and the Non/Human
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This groundbreaking interdisciplinary collection interrogates the significance of Deleuze's work in the recent and dramatic nonhuman turn. It confronts questions about environmental futures, animals and plants, nonhuman structures and systems, and the place of objects in a more-than-human world.
Theodor Lessing. 4. Despite the undeniable importance and influence of Deleuze’s Nietzsche and Philosophy (1983), there were other important studies of Nietzsche (for example, Bataille’s and Klossowski’s in France, Kaufmann’s in the United States, Müller-Lauter’s in Germany) which would likely have ensured him a renewed interest in any case. The same cannot be said of Bergson, for whom Deleuze’s responsibility would appear to be sole in renewing attention to this once most famous of French
be conceived as the disinterested instinct that is now ‘capable of reflecting upon its object and enlarging it indefinitely’ (ibid.). Bergson concedes the obvious point, namely, that this philosophy of life will never obtain a knowledge comparable to that which science acquires: ‘Intelligence remains the luminous 92 Keith Ansell-Pearson nucleus around which instinct, even enlarged and purified into intuition, forms only a vague nebulosity’ (ibid.). In default of knowledge properly so-called,
‘Deleuze and the Story of the Superfold’ in Deleuze and Architecture, ed. Hélène Frichot and Stephen Loo (Edinburgh: Edinburgh University Press). Grosz, Elizabeth (2011) Becoming Undone: Darwinian Reflections on Life, Politics and Art (Durham, NC and London: Duke University Press). Heller-Roazen, Daniel (2007) The Inner Touch: Archaeology of a Sensation (New York: Zone Books). Leibniz, Gottfried Wilhelm (1698) Monadology, trans. Robert Latta, available at http://
from his multiple and diverse relations formed with communities of belonging in general, and with these ‘exceptional individuals’ in particular, when select elements are snatched from his constitutive relations with the molar identities forming his affective neighborhood. Iqbal is thus a ‘molecular’ assemblage: a complex organization of elements bonded in differential force relations, which shift contextually and multiply his identity according to the situation of his activity. His molecular
movements, such that ‘talented riders behave and move like horses’. When humans and horses have reached mutual attunement, ‘human bodies have been transformed by and into a horse’s body’. Who influences and who is influenced, however, is undecidable. ‘Both, human and horse, are cause and effect of each other’s movements. Both induce and are induced, affect and are affected’ (2004: 115). What distinguishes Hans from other horses is that he ‘was able to switch from one sense (the sense of