John Protevi

For the most part, this is a fairly literal translation, but I have opted for a few English idioms for the sake of readability. In that spirit, I have kept the original punctuation, which results in very long sentences, but I have inserted paragraph breaks for readability. I mark these inserted breaks with this sign [¶]; unmarked breaks are in the original. In addition to providing the French for difficult translations, I also interpolate a few English words for readability. Simondon’s notes appear as footnotes; translator’s notes as endnotes

In this essay I’d like to help readers prepare to learn from Gilles Deleuze’s Difference and Repetition.1 Such an essay is needed, as truer words were never spoken than when Deleuze said of it in his "Letter to a Harsh Critic": "it's still full of academic elements, it's heavy going"2 Now part of the “academic” aspect of the work comes from Deleuze having submitted Difference and Repetition to his jury as the primary thesis for the doctorat d'Etat in 1968.3 But that doesn’t lessen the need for help when first approaching the book. The context of Deleuze’s remarks in his “Letter” should be noted: he has just been noting that "the history of philosophy plays a patently repressive role in philosophy, it's philosophy's own version of the Oedipus complex."4 Deleuze continues that he tried to subvert this repressive function by various means. First, by writing on authors such as Lucretius, Hume, Spinoza and Nietzsche who contested the rationalist tradition by the "critique of negativity, the cultivation of joy, the hatred of interiority, the externality of forces and relations, the denunciation of power [pouvoir]." Second, and quite notoriously, by “a sort of buggery [enculage] or (it comes to the same thing) immaculate conception.” That is, by making the author say something in their own words that would be “monstrous.”5 These are famous lines, and the last is certainly amusing in an épater les bourgeois sort of way. But what's really important in my view comes next, when Deleuze explains what it means to finally write "in your own name," as he claims he first did in Difference and Repetition

While Agamben acknowledges the Arendtian and Foucaultian thesis of the modernity of biopower, he will claim that sovereignty and biopolitics are equally ancient and essentially intertwined in the originary gesture of all politics; sovereignty is the power to decide the state of exception whereby bare life or zoe is exposed "underneath" political life or bios. Agamben then finds in the concentration camp the modern biopolitical paradigm, in which the state of exception has become the rule and we have all become [potentially] bearers of exposed bare life in that we are all subject to what I will call a "de-politicizing predication": to use the current American jargon, being named an "enemy combatant.".

Anna Cazzullo, one of the leading young Italian scholars, a student of Carlo Sini, has produced a most useful work on the origins of Western thought on metaphor. Cazzullo begins her La verità della parola with a Borges poem in which the birth of logos, as represented by a conversation between "two Greeks, perhaps Socrates and Parmenides," is accompanied by a suppression of myth and metaphor. This dual gesture, in which philosophy originates through the marginalization of other types of discourse, becomes Cazzullo's guiding thread in her reading of contemporary philosophy of metaphor and its relation to Aristotle. The reader familiar with the work of Heidegger and Derrida will recognize their influence on Cazzullo's thematization of this dual gesture, but will not find much analysis of their texts on metaphor. It is difficult, however, to fault an author for narrowing her task, and Cazzullo's accomplishment is certainly deserving of notice on its own accord.