The Logic of Sense

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So today I finally finished Deleuze’s Logic of Sense. Another really difficult but rewarding work. I think I enjoyed Difference and Repetition more, if for nothing else its sheer comprehensiveness. For those of you wondering where to enter Deleuze’s corpus, I’d suggest reading an essay in the appendix of the Logic of Sense entitled Plato and the Simulacrum. It serves as a really nice summary of Deleuze’s ontology. As a student of psychoanalysis, I also enjoyed the second half of The Logic of Sense that focused heavily on Freud, Klein, and Lacan. The relationship between sexuality and language was especially interesting. I figured I’d pull out a couple of key quotes that I especially liked.

“As for the subject of this new discourse (except that there is no longer any subject), it is not man or God, and even less man in the place of God. The subject is this free, anonymous, and nomadic singularity which traverses men as well as plants and animals independently of the matter of their individuation and the forms of their personality. “Overman” means nothing other than this – the superior type of everything that is” (The Logic of Sense, 107).

“The eternal return is Coherence, but it is coherence which does not allow my coherence, the coherence of the world and the coherence of God to subsist. The Nietzschean repetition has nothing to do with Kierkegaardian repetition; or, more generally with the Christian repetition. For what the Christian repetition brings back, it brings back once and only once: the wealth of Job and the child of Abraham, the resurrected body and the recovered self. There is a difference in nature between what returns “once and for all” and what returns for each and every time, or for an infinite number of times. The eternal return is indeed the Whole, but it is the Whole which is said of disjoint members or divergence series: it does not bring everything back, it does not bring about the return of that which returns but once, namely, that which appears to recenter the circle, to render the series convergent, and to restore the self, the world, and God” (The Logic of Sense, 300-301).

“In another respect, it is our epoch, which has discovered theology. One no longer needs to believe in God. We seek rather the “structure,” that is, the form which may be filled with beliefs, but the structure has no need to be filled in order to be called “theological”. Theology is now the science of nonexisting entities, the manner in which these entities – divine or anti-divine, Christ or Antichrist – animate language and make for it the glorious body which is divided into disjunctions. Nietzsche’s predictions about the link between God and grammar has been realized; but this time in the full sense of the disjunction, and placed in the service of the Antichrist – Dionysus crucified. If perversion is the power befitting the body, equivocity is the power of theology; they are reflected in one another. If one is the pantomime par excellence, the other is reasoning par excellence” (The Logic of Sense, 280-281).

Now, one can be expecting more Lacan since I’ve finished my way through Deleuze for now. I plan on finishing Seminar XI and then moving on to Seminar III, XVII, and XX.

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One Response to “The Logic of Sense”

  1. Emil Says:

    Interesting post. I’ve only read Deleuze’s “Difference and Repetition” and his “Nietzsche et la philosophie”. Do you think of Deleuze’s and Lacan’s philosophies as being combinable? Have you read Zizeks analysis of Deleuze regarding his relationship with Lacan? The reason i’m asking is Zizeks arguments about Deleuze of “The Logic of Sense” (which i haven’t read) being different from the later Deleuze of Anti-Oedipus and A Thousand Plateaus, in that the “young” Deleuze subordinates becoming to being while the “old” one subordinates being to becoming. By saying that the subject, the state, god, humans, indeed all “identities” or “entities”, are actualized out of a plane of virtualities and immanence (the ground of being).

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