By Daniela Voss

Analyses Deleuze's thought of transcendental and genetic rules as stipulations of inventive proposal. From his early paintings in 'Nietzsche and Philosophy' to 'Difference and Repetition', Deleuze develops a distinct idea of transcendental philosophy. It includes a thorough critique of the illusions of illustration and a genetic version of thought.Engaging with questions of illustration, rules and the transcendental, Daniela Voss bargains a cosmopolitan remedy of the Kantian elements of Deleuze's inspiration, taking account of Leibniz, Maimon, Lautman and Nietzsche alongside the way in which.

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This can best be seen by the example of ‘ spα:i fic differences': species are said to differ only within the identity of the genus. 27 丁his rneans that the specific difference is inscribed within the identity of a generic concept, in this case the genus ‘ anirnal'. For Aristotle , specific difference is maximal (megistë) and perfect (teleios). It is of all kinds of differences the best example. Generic difference , on the one hand , is too large , as it holds between categories that have nothing in common; di丘érence between individual substances or little species , on the other hand 当 is too small , since the srnallest indivisible objects or little species (atomon , adiaphoron 0 1' eidos) do not ente 1' into 1'elationships of contrariety.

This genesis implicates something that does violence to thOllght , which wrests it from its natllral stllpor and its merely abstract possibilities. (PS 97/189-90) A sign is material and intensive in nature. In Proust and Signs , Deleuze distinguishes different types of signs , all of which have a more or less violent effect on the person sensitive to them. The violent impression triggers an involuntary exercise of the faculties of cognition , no longer bound by the laws of common sense. Deleuze develops this theory of signs in Difference and Repetition , in particular by elaborating its link to Kantian Ideas.

In so far as the practical 豆 nality of recognition lies in the ‘ established values' , then on this model the whole image of thought as Cogitatio natura bears witness to a disturbing complacency. (DR 1351177) 丁he real danger of the n10del of recognition lies therefore in its complacency , in its unquestioned support of established values and institutions. Philosophers believed that on the basis of reason and understanding one could establish a model of recognition valid for all times and places , and did not see that even 吁orm址, criteria of recognition evolved in a historical and socio-political context.

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