Now he filters cultural criticism in a harmless blog. Some say that Nick Land followed Deleuze into the abyss but pulled back just before the full madness of this Dionysian truth broke him into a thousand fragments. Now we only have the choice between mediocre lives and mad thinkers” (PI, 67). Deleuze finally attempted in What Is Philosophy? to clarify the different relations of art, science, and philosophy to a common plane of immanence, pointing to a new vision of immanent thought that might be sustained in the life of “a people to come.”1Īre we really ready for such a Hierophantic Mystery Religion for a people to come? What Deleuze called the “ecology of the virtual”? It was Deleuze himself in his last work Pure Immanence who told us that “we now have only instances where thought bridles and mutilates life, making it sensible, and where life takes revenge and drives thought mad, losing itself along the way. It forges concepts linked to an abridgement of the intensive, and unfolds through the strategic evocation of enigmatic conceptual personae forming a plane of immanence: the creation of concepts. This philosophy’s peculiar mode of becoming is uncanny, humorous, and intense. This ordeal is grounded in a certain nonidentical repetition of Platonism, a redirection of the sense of Platonic anamnesis toward an excavation of the interiors of nature’s cave and the vertiginous realm of simulacra. In the course of attempting to rethink philosophy in view of these alternate modes of thought, Deleuze developed a new image of thought, one ultimately linked to the intensities of spiritual ordeal. Inspired in his adolescence by hermetic dreams of a mathesis universalis, and convinced by his own Spinozism and Bergsonism of a deep rapport of mind with nature, Deleuze developed a reading of symbolist and modern art as an oblique flowering of perennial hermetic aspirations. ![]() Jung and Henry Corbin:ĭeleuze designed his conceptual operations to exceed cognitive limits, evoking new figures, personae, and forms of life. Here is Ramey at the end of a chapter that has delved into post-modern occultism in the guise of Antoine Faivre, entered the primitivist world of magic and sorcery, and returned with a gnosis that is at once the deep immanence of our virtual earth as well as the awakening to active imagination that reminds one more of C.G. ![]() One wonders reading Ramey if Deleuze is a philosopher or a sorcerer. Joshua Ramey in his new book The Hermetic Deleuze almost wants to resurrect this master of the obscure into a hierophantic world where philosophical speculation and transcendental empiricism merge into a new mythologizing therapeutics, a modernist version of the ancient Greek religions and mysteries so well documented by Walter Burkert.
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