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By D. Olkowski

The writer proposes an ontology which encompasses not just Deleuze but in addition the contributions of Bergson, Kant, Guattari Derrida, Lacan and Rawls. Going past the Deluzian, she connects it to a point of view according to formal, mathematical constructions after which makes use of this version to envision the results of this ontology.


The common (In the world of the practical) proposes an intensive, new philosophical procedure that strikes from ontology to ethics. Read more...

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Extra resources for The universal (in the realm of the sensible) : beyond continental philosophy

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It is the manner in which states (including very tiny states) influence and alter one another and so influence and alter human sensibility, all sensibility. These influences are not the objects of perception nor of consciousness; they cannot be experienced as increases or decreases of power, as the raising or lowering of intensities. They are, in some sense, passive and primary. If they are noticed at all, it is usually only insofar as they are felt, felt as pleasure, felt as pain, as expansion and diffusion, as discomfort and distress.

Here, nothing happens. Not the infinite probability of the sublime, but nothing; no discordant harmony, no faculties, no stupidity, insofar as there is no refusal, only a great deal of silence, waiting . . for something. The young woman’s father attempts to speed up and dislodge her infinitely slow course. She is stretched but not torn. 42 Attempting to return her to the old trajectory, to return her step by interrelated step to her place prior to the fall, the leap, the gamble, the mother takes her to her own psychiatrist.

But this, as we will see, would be an illusion. Were it to be nothing more than a pure state, its lightness and contingency would allow for the almost nothing of any subject, but would destroy its value. For human life, the man argues, something more than the contingency of evanescent states may be central to existence. 74 How fitting that such ‘subjects’ are defined not by their presence, but by their absence, insofar as they are fundamentally absent, no more than expressions of an Idea, neither subjects nor objects.

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