Levi Bryant

Deleuze's Difference and Repetition is a notoriously difficult work of philosophy. Moreover, it is a work of philosophy that has led to quite divergent interpretations. How are we to account for this phenomenon of generating such distinct interpretations and appropriations? In this article, I apply Deleuze's theory of problems, questions and individuation to Deleuze's text as a way of understanding the stylistic strategy of his writing. Given Deleuze's critique of identity and representation, he would fall into a performative contradiction if his writing were designed to transmit an identical thought from sender to receiver such that the receiver then could be said to represent Deleuze's thought. Rather, I argue, Deleuze aims to write ‘machinic’ or ‘productive’ works that lead to the production of something new through the reader's encounter with the work. Not only does Difference and Repetition theorise the process of creative individuation in the production of beings, I contend, but it also forces the reader to undergo a process of creative individuation, through which they produce a non-identical double of the work in the process of their reading that then takes on a life of its own. It is this phenomenon of the book as a machine for producing difference, I contend, that helps to account for the tremendous creative fecundity it has generated in being appropriated by a wide variety of disciplines and practices.

Continental philosophy has entered a new period of ferment. The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and Žižek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the centre of debate in continental philosophy for decades to come.

This article argues that Badiou's account of subjects of truth-procedures requires the Lacanian subject in order to be intelligible. Without an account of the Lacanian subject as void and precarious with respect to all identifications, Badiou is unable to explain how the subject of truth procedures is able to throw off its identifications and symbolic roles that characterize its existence as an individual or body in the situation, taking on, instead, fidelity to the truth that follows from an event.

What can Dungeons & Dragons teach us about the being of beings? This article argues that Dungeons & Dragons introduces us to a world composed of objects or entities, where the being of objects is defined not by their qualities, but rather by their powers, capacities or affects. Drawing on the thought of Spinoza, Deleuze and Molnar, objects are seen to be defined by what they can do or their capacities to act, such that qualities are effects of these acts. Dungeons & Dragons is particularly suited to showing us this insofar as it focuses on the action of entities.

This chapter argues that the color black offers a unifying thread for thinking the ecological in contrast to spiritualist visions prominent in green, deep, and other popular ecological discourses. Black has connotations of despair and abandonment, fitting for both the ecological circumstances we find ourselves in today, as well as an ecological vision that abandons comforting spiritualized conceptions of nature as a warm and inviting place outside culture to which hominids can go. Black also draws attention to issues of race, minoritization, and second- and third-world countries, underlining how these groups are often disproportionately affected by climate change. The nonreflective nature of black for things visible in the human color spectrum draws attention to the power of entities to surprise when circumstances change. Finally, the color black raises associations to things like black holes and the mysterious dark matter and energy, which provide nice metaphors for all those things that powerfully contribute to organizing the world in the way we find it while often going unnoticed as if they were invisible.