Art as Abstract Machine: Ontology and Aesthetics in Deleuze by Stephen Zepke


By Stephen Zepke

The purpose of the ebook is to appreciate what Deleuze and Guattari suggest by way of 'art'. Stephen Zepke argues that paintings, of their account, is an ontological time period and an ontological perform that leads to a brand new realizing of aesthetics. For Deleuze and Guattari realizing what paintings 'is' potential figuring out the way it works, what it does, the way it 'becomes' and eventually the way it lives. This publication illuminates those philosophers' dialogue of ontology from the perspective of paintings - and vice versa - in a radical wondering of aesthetic standards as they're in most cases understood.

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Additional info for Art as Abstract Machine: Ontology and Aesthetics in Deleuze and Guattari (Studies Inphilosophy)

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Beatitude is the expression of univocity in life, for in the third type ofknowl edge, Deleuze writes: “A reasonahle being may [. . 1 in ins wa)‘, reproduce and express the effort of Nature as a whole“ (EPS, 265/243). An idea we have is essentially true, and gives the third kind of knowl edge, when we understand in as an expression ofGod‘s essence rather than as an expression ofa niodal essence (the second kind of knowledge).

Unsurprisingly, an)‘ understanding of God will be found in the ideas, which in the attribute of thought, and as moda] essence, arc both ours and Gods. As Deleuze puts it, “the things we know ofGod belong to God in the same form as that in which we know thern, that is, in a form com mon to God who possesses them, and to creatures who imply and know them“ (EPS, 142/128). What we must now understand is the process of reason re quired to adequately understand ideas in their modal essence, and how they ex press God‘s immanence in existence.

This revaluation removes art from its representarional and inadequate frarne of the subject-object, and from the realrn ofrhe passions, and reposes the question of its function in terms of understanding its affects. The art of creating joyful af fects will in this way find its “higher concepr“ in an understanding indiscernible from an atheist rnysticism. This will be Spinoza‘s “higher concept“ ofart. ] For no one has yet corne ro know the strucrure of the body so accurately that he could explain all its functions“ (Ethics, III, P2s).

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