Deleuze Differences In Philosophy And Aesthetics Research

Deleuze’s philosophy and aesthetics of difference is constructivist, which exists in the conceptual connections of Intensity, Becoming, and Immanence, and is embodied in the "Aesthetic Geometry" composed of Point, Lines, and Planes. In Deleuze’s view, intensive quantum equals point, becoming is a line, and immanence is construed as a plane. Furthermore, Deleuze’s philosophy of time is only comprehensible in the perspective of this "Aestheic Geometry". However, before we "reconstruct" Deleuze’s philosophy and aesthetics of difference, we must first of all examine the "deconstructive" aspect of Deleuze’s thought, since this thought springs from Deleuze’s critique of traditional philsophy, and it’s based on this critique that Deleuze constructs his thought of difference which is opposed to the traditional thinking of difference.The first chapter of this paper is a close examination of the "deconstructive" aspect of Deleuze’s thought. First, Deleuze argues that philosophers like Plato, Aristotle, Hegel, Leibniz all represent difference as a mediation, in this way difference is sacrificed and subordinated to the Identity. Precisely, Aristotle’s thought is a finite representation of difference, Hegel and Leibniz’s thought constructs an infinite representation of difference, and it’s Plato who grounds the representation in general. While the representation of difference is essentially a thought of Identity, in Deleuze’s view opinion-doxa is the site of transcendental illusions occurring throughout traditional philosophy. Transcendental illusions happen when we confuse the empirical and the transcendental, and are closely linked with the generality of meditation, reflection, and communication. In contrast to the transcendental illusions, Deleuze defends the immanence in thought, thus criticizes the thought of Plato, Kant, even Phenomenologists in a further dimension.In second chapter, we will discuss the concept of intensity. For Deleuze, our sensation has "an instantaneously apprehended magnitude", which is intensive and expressed as various kinds of points. Deleuze argues that intensity is difference in itself which includes inequality in itself and is the source of empirical quality and extension. In his view, intensity designates the being of sensible and generates thought in ourselves. Meanwhile, intensity is associated with the idea of difference, for it’s intensity that operates as the agent of the actualization of potential idea. Finally, Deleuze’s theory of intensity also applies to his thinking on temporality, for him, the temporality of intensity is point of present.The third chapter is a close inspection of Deleuze’s concept of becoming. For Deleuze, becoming is the change in intensive quantums of sensation, i.e. the "passage" of sensation. Becoming has the following characteristics:Firstly, Becoming is intensive; Secondly, Becoming is neither an identification nor an imitation, neither a resemblance nor an analogy; Thirdly, Becoming is affect, and affect is expressed in the relationship between force and body; Fourthly, Becoming implies a new kind of individuality (hecceite); Fifthly. Becoming is movement; Sixth, and finally, Becoming designates an irreducible multiplicity, which determines Becoming’s mode of existence as an "in-between". In Deleuze’s view, all the characteristics of Becoming are embodied in the concrete becomings:becoming-woman, becoming-child; becoming-anamal, becoming-molecule, becoming-imperceptible, among which becoming-imperceptible is the most important. On the other hand, it’s precisely by way of these characteristics Becoming equals line. Deleuze argues that individuals and society are both made up of lines and there are mainly three kinds of lines:rigid line of segmentarity, line of supple segmentation, line of flight, among which line of flight is the most important. In Deleuze’s view, the temporality of becoming is also a line without present.Finally, in the fourth chapter, we will discuss Deleuze’s thought on immanence. For Deleuze, plane of immanence is the whole sensible field or the "continuum" of sensation which starts from intensity=0. Due to this, plane of immanence subtends the various kinds of points and lines and construts a plan for them. In Deleuze’s view, body and life are precisely these two kinds of planes, which are explicated in the concept of Body without Organs (BwO) and A Life (as Absolute Immanence). In our view, these two concepts also promote a Deleuzian aesthetics of body and aesthetics of life. For the former, Deleuze discuss BwO with regard to painting, he argues that the object of painting is BwO, and the immanence of BwO is opposed to the transcendence of "Flesh" in a Phenomenologist interpretation. For the latter, Deleuze argues that the goal of artistic creation is to achieve an impersonal life, which is also the standard he used to evaluate the merit of artistic creation. Finally, in Deleuze’s view, it’s the sheets of past that construct the temporality of immanence.