Considers the 'strong readings' that Alain Badiou and Gilles Deleuze imposed on the texts they read. Why do philosophers read literature? How do they read it? Does their philosophy derive from their reading of literature? If so, to what extent? Anyone who reads contemporary European philosophers has to ask such questions. Lecercle demonstrates that philosophers need literature, as much as literary critics need philosophy: it is an exercise not in the philosophy of literature, where literature is a mere object of analysis, but in philosophy and literature, a heady and unusual mix.

Deleuze's philosophy of immanence vigorously rejects every appeal to the beyond. For this reason, it is often presumed to be indifferent to the concerns of religion. Daniel Barber shows that religion and Deleuze's thought are both motivated by a demand to create new modes of existence. Thus, the enemy of Deleuze's philosophy is not religion but the transcendent. Deleuze and the Naming of God shows how Deleuzian immanence is able both to oppose religious transcendence and to enter an alliance with immanent accounts of the name of God. In doing so, it shows a way out of the paralysing debate...

With particular reference to Deleuze, and drawing on Spinoza, Nietzsche and Bergson, Simone Bignall attends to a minor tradition within Western philosophy to argue that a non-imperial concept of social and political agency and a postcolonial philosophy of material transformation are embedded within aspects of poststructuralist social philosophy.Postcolonial Agency complements and balances the attention given by postcolonial theory to the revitalisation and recognition of the agency of colonised peoples. It offers new conceptual scaffolding to those who have inherited the legacy of colonial...

With particular reference to Deleuze, and drawing on Spinoza, Nietzsche and Bergson, Simone Bignall attends to a minor tradition within Western philosophy to argue that a non-imperial concept of social and political agency and a postcolonial philosophy of material transformation are embedded within aspects of poststructuralist social philosophy.Postcolonial Agency complements and balances the attention given by postcolonial theory to the revitalisation and recognition of the agency of colonised peoples. It offers new conceptual scaffolding to those who have inherited the legacy of colonial...

Considers the 'strong readings' that Alain Badiou and Gilles Deleuze imposed on the texts they read. Why do philosophers read literature? How do they read it? Does their philosophy derive from their reading of literature? If so, to what extent? Anyone who reads contemporary European philosophers has to ask such questions. Lecercle demonstrates that philosophers need literature, as much as literary critics need philosophy: it is an exercise not in the philosophy of literature, where literature is a mere object of analysis, but in philosophy and literature, a heady and unusual mix.

Deleuze's philosophy of immanence vigorously rejects every appeal to the beyond. For this reason, it is often presumed to be indifferent to the concerns of religion. Daniel Barber shows that religion and Deleuze's thought are both motivated by a demand to create new modes of existence. Thus, the enemy of Deleuze's philosophy is not religion but the transcendent. Deleuze and the Naming of God shows how Deleuzian immanence is able both to oppose religious transcendence and to enter an alliance with immanent accounts of the name of God. In doing so, it shows a way out of the paralysing debate...

An account of the concept of revolution in the work of Deleuze and Guattari
We are witnessing the return of political revolution. However, this is not a return to the classical forms of revolution: the capture of the state, the political representation of the party, the centrality of the proletariat or the leadership of the vanguard. After the failure of such tactics over the last century, revolutionary strategy is now headed in an entirely new direction.
This book argues that Deleuze, Guattari and the Zapatistas are at the theoretical and practical heart of this new direction....

How do the practices of philosophy and film converge in ethical and political theory? Untimely Affects is an ethical and aesthetic interweaving of Deleuzian philosophy and close film analysis to discern how thought persists productively after the horrors of World War II. In the first extensive analysis of Chris Marker and Alain Resnais' films, Nadine Boljkovac draws on concepts and images that interrogate 'what we are now living through', in the words of Klossowski's Nietzsche. Mindful of the seen and unseen 'that quicken the heart' (Marker), this book of film-philosophy discerns new and...

The animality of human beings is completely unknown. Being human means to be something other than an animal, to not be an animal. Felice Cimatti, with reference to the work of Gilles Deleuze, explores what human animality looks like. He shows that becoming animal means to stop thinking of humanity as the reference point of nature and the world. It means that our value as humans has the very same value as a cloud, a rock or a spider.Drawing on a wide range of texts from philosophical ethology, to classical texts, to continental philosophy and literature Cimatti creates a dialogue with...

What gives us the right to speak of a Deleuzian philosophy, a philosophy at first sight concerned solely with interpreting other philosophers and writers? Koichiro Kokubun focuses on Deleuze's method of 'free indirect discourse' to locate and explicate Deleuze's philosophy of transcendental empiricism and its constitutive limits. Working through Deleuze's confrontations with Hume, Kant, Bergson, Freud, Lacan, Foucault and Guattari, Kokubun uncovers a philosophy strongly influenced by structuralism and psychoanalysis, which had to overtake these movements because of its practical ambitions....