By Ian Buchanan (ed.)
Individuals: Jerry Aline Flieger, Fredric Jameson, Eugene Holland, Manuel DeLanda, John Mullarky
initially released as a distinct factor of South Atlantic Quarterly (Summer 1997), this quantity comprises essays from the most famous American, Australian, British, and French students and translators of Deleuze’s writing. those essays, starting from movie, tv, artwork, and literature to philosophy, psychoanalysis, geology, and cultural experiences, mirror the extensive pursuits of Deleuze himself. offering either an advent and critique of Deleuze, this quantity will interact these readers drawn to literary and cultural conception, philosophy, and the way forward for these components of research within which Deleuze worked.
Contributors. Ronald Bogue, Ian Buchanan, André Pierre Colombat, Tom Conley, Manuel DeLanda, Tessa Dwyer, Jerry Aline Flieger, Eugene Holland, Fredric Jameson, Jean-Clet Martin, John Mullarkey, D. N. Rodowick, Horst Ruthrof, Charles J. Stivale
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This becorning, this absolute memory of resistance that founds aH acts of resistance, is minoritarian. The principal quality of the minor voice-in art or philosophy-is that of double-becoming. The author and the philosopher can neither represent the people nor speak for or in place of the people. Their power is that of an anterior time, or time as anteriority. They speak "before" as the expression of a becoming or the immanence of an alternatemode of existence. The quality of becorning establishes a zone of exchange between the rninor author and the people.
But even here the issue is complicated by a terrninological slippage which sometimes replaces "nornadisrn" with "war machine," despite the desperate and strenuously argued qualification that the aim and telos of this war machine is not at aU "war" in the conventional sense. But this rnay furnish the occasion for saying why the emergence of this or that dualism should be a cause for complaint or critique in the first place. Dualism is, l believe, the strong form of ideology as such, which may of course disguise its dual structure under any number of complicated substitutions.
If the spiritual automaton awakens the unthought thinker in us, this is not a reproduction of the Same but a repetition of the Different. "It is not the emanation of an 'l,'" Deleuze explains, "but sornething that places in imrnanence an always other or a Non-self. " 13 ( The other in rne is the unthought within thought, or the spiritual autornaton that lives in me. This redoubling constitutes an absolute mernory, a memory of the outside that should not be confused with an archivaI or comrnemorative memory.