A Thousand Plateaus V: The State Apparatus and War-Machines II

November 6, 1979 to March 25, 1980

Following publication of Anti-Oedipus in 1972, Deleuze continues to develop the proliferation of concepts that his collaboration with Guattari had yielded. As part of this process of expanding concepts in order to produce the sequel of Capitalism & Schizophrenia, A Thousand Plateaus, this series of 13 lectures on “The State Apparatus and War Machines” constitutes the major seminar of 1979-80 and Deleuze’s penultimate consideration of these concepts. Deleuze first considers material begun during the previous year’s seminar, material corresponding to plateaus 12 (1227: Treatise on Nomadology – The War Machine), 13 (7000 B.C.: Apparatus of Capture), and 14 (1440: The Smooth and the Striated).

Deleuze then returns to the history of philosophy with five sessions on Leibniz, after which he concludes the academic year, at his students’ request, with two final sessions of reflections on Anti-Oedipus.

Lectures in this Seminar

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A Thousand Plateaus V: The State Apparatus and War-Machines II

Cinema and Thought

October 30, 1984 to June 18, 1985

As he starts the fourth year of his reflections on relations between cinema and philosophy, Deleuze explains that the method of thought has two aspects, temporal and spatial, presupposing an implicit image of thought, one that is variable, with history. He proposes the chronotope, as space-time, as the implicit image of thought, one riddled with philosophical cries, and that the problematic of this fourth seminar on cinema will be precisely the theme of “what is philosophy?’, undertaken from the perspective of this encounter between the image of thought and the cinematographic image.

For archival purposes, the English translations are based on the original transcripts from Paris 8, all of which have been revised with reference to the BNF recordings available thanks to Hidenobu Suzuki, and with the generous assistance of Marc Haas.

Lectures in this Seminar

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Lecture Date: October 30, 1984
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Lecture Date: November 6, 1984
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Lecture Date: November 13, 1984
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Lecture Date: November 20, 1984
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Lecture Date: November 27, 1984
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Lecture Date: December 11, 1984
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Lecture Date: December 18, 1984
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Lecture Date: January 8, 1985
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Lecture Date: January 15, 1985
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Lecture Date: January 22, 1985
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Lecture Date: January 29, 1985
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Lecture Date: February 5, 1985
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Lecture Date: February 26, 1985
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Lecture Date: March 5, 1985
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Lecture Date: March 12, 1985
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Lecture Date: March 19, 1985
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Lecture Date: March 26, 1985
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Lecture Date: April 16, 1985
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Lecture Date: April 23, 1985
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Lecture Date: April 30, 1985
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Lecture Date: May 7, 1985
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Lecture Date: May 14, 1985
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Lecture Date: May 21, 1985
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Lecture Date: May 28, 1985
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Lecture Date: June 4, 1985
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Lecture Date: June 18, 1985
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Cinema and Thought

A Thousand Plateaus III: War and the State

October 1, 1977 to February 23, 1978

Following publication of Anti-Oedipus in 1972, Deleuze continues to develop the proliferation of concepts that his collaboration with Guattari had yielded. Throughout the 1970s, Deleuze and Guattari’s interest in expanding these concepts continues, eventually producing the sequel, A Thousand Plateaus. Given the title that Deleuze provided for this seminar, ‘War and the State’, the seminar’s focus is clearly on material developed in plateau 12, ‘Treatise on Nomadology: The War Machine’.

Only one recording has surfaced as yet for the 1977-78 seminar, and documentation from the Paris 8 archives (specifically, the 1977-78 philosophy department course list) indicates that Deleuze offered an additional seminar in the “second semester”, on Spinoza, to which the lecture on ‘continuous variation’ may very well belong, a topic that also appears frequently in A Thousand Plateaus. The lecture of 24 January 1978 is an important example, as Deleuze notes, of his return to the history of philosophy by considering continuous variation in light of Spinoza’s philosophy, but this return continues in the other separate seminar to which Deleuze devoted four sessions in the spring, a seminar on Kant, developed here in a separate dossier.

Under this seminar heading, we also include the talk that Deleuze presented on a panel at IRCAM  with Pierre Boulez, Roland Barthes and other artists and writers, 23 February 1978.

 

The transcripts and translations — at WebDeleuze as well as in the two volumes Deux régimes de fous and Two Regimes of Madness — vary considerably from Deleuze’s actual presentation in the IRCAM session. Hence our different versions in the second session.

Download Seminar Summary

A Thousand Plateaus III: War and the State

Leibniz and the Baroque

October 28, 1986 to June 2, 1987

In his introductory remarks to this annual seminar (on 28 October 1986), Deleuze stated that he would have liked to devote this seminar to the theme “What is philosophy?”, but that he “[didn’t] dare take it on” since “it’s such a sacred subject”. However, the seminar that he was undertaking on Leibniz and the Baroque instead “is nearly an introduction to ‘What is philosophy?’” Thus, the 1986-87 seminar has this dual reading, all the more significant in that, unknown to those listening to Deleuze (and perhaps to Deleuze himself), this would be the final seminar of his teaching career.

Deleuze planned the seminar in two segments: under the title “Leibniz as Baroque Philosopher,” he presented the initial operating concepts on Leibniz, notably on the fold. Circumstances during fall 1986 limited this segment to four sessions with an unexpected final session in the first meeting of 1987 (6 January). For the second segment, Deleuze chose the global title “Principles and Freedom”, a segment consisting of fifteen sessions lasting to the final one on 2 June.

The transcriptions into French and corresponding translations into English were made possible through access to transcripts initially available from Web Deleuze (created by Richard Pinhas) and through access to the recordings available from the Bibliothèque Nationale de France (BNF), faithfully produced over a decade by one participant in Deleuze’s seminars, Hidenobu Suzuki. According to François Dosse in Gilles Deleuze, Félix Guattari: Intersecting Lives (Columbia University Press, 2011), Suzuki “becomes an institution all to himself”, to whom Deleuze would refer colleagues if they weren’t able to attend one of the sessions.

The following sessions’ translations and transcriptions are original to this site: sessions 1 (Oct 28, 1986), 2 (Nov 4, 1986), 3 (Nov 18, 1986), 5 (Jan 6, 1987), 6 (Jan 13, 1987), 9 (Feb 3, 1987), 11 (Mar 3, 1987), 15 (Apr 24, 1987), 16 (May 5, 1987), and 20 (2 June 1987). All other translations and transcriptions are developed and augmented based on transcripts developed at WebDeleuze from the recordings available at the BNF thanks to Hidenobu Suzuki.

On 17 March 1987, in the midst of this seminar, Deleuze travelled to the Fondation Bordeaux Université to present his talk “Qu’est-ce que l’acte de création” (“What is the Creative Act”), which can be viewed here (and with English subtitles, here).

Download Seminar Summary

Lectures in this Seminar

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Lecture Date: October 28, 1986
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Lecture Date: November 4, 1986
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Lecture Date: November 18, 1986
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Lecture Date: December 16, 1986
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Lecture Date: January 6, 1987
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Lecture Date: January 13, 1987
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Lecture Date: January 20, 1987
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Lecture Date: January 27, 1987
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Lecture Date: February 3, 1987
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Lecture Date: February 24, 1987
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Lecture Date: March 3, 1987
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Lecture Date: March 10, 1987
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Lecture Date: March 17, 1987
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Lecture Date: April 7, 1987
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Lecture Date: April 28, 1987
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Lecture Date: May 5, 1987
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Lecture Date: May 12, 1987
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Lecture Date: May 19, 1987
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Lecture Date: May 26, 1987
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Lecture Date: June 2, 1987
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Leibniz and the Baroque

Cinema, Truth and Time: the Falsifier

November 1, 1983 to June 12, 1984

In contrast to his rather apologetic return at the start of year 2 to the Cinema material discussed in year 1, Deleuze commences year 3 with a forthright proposal to discuss the intersection of cinema with the theme of truth, time and the falsifier. Adopting this topic, that constitutes the focus of chapter 6 in The Time-Image, means that Deleuze intends to situate these thematics within the broader framework of the concepts introduced in years 1 & 2 as well as those that inform his development in The Time-Image.

For archival purposes, the English translations are based on the original transcripts from Paris 8, all of which have been revised with reference to the BNF recordings available thanks to Hidenobu Suzuki, and with the generous assistance of Marc Haas.

Download Seminar Summary

Lectures in this Seminar

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Lecture Date: November 8, 1983
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Lecture Date: November 22, 1983
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Lecture Date: November 29, 1983
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Lecture Date: December 6, 1983
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Lecture Date: December 13, 1983
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Lecture Date: December 20, 1983
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Lecture Date: January 10, 1984
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Lecture Date: January 17, 1984
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Lecture Date: January 24, 1984
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Lecture Date: January 31, 1984
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Lecture Date: February 7, 1984
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Lecture Date: February 28, 1984
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Cinema, Truth and Time: the Falsifier

Cinema: The Movement-Image

November 1, 1981 to June 1, 1982

In the first year of Deleuze’s consideration of cinema and philosophy, he develops an alternative to the psychoanalytic and semiological approaches to film studies by drawing from Bergson’s theses on perception and C.S. Peirce’s classification of images and signs. While he devotes this first year predominantly to what he considers to be the primary characteristic of cinema of the first half of the 20th century, the movement-image, he finishes the year by emphasizing the importance of the post-World War II shift toward the domination of the time-image in cinema.

For archival purposes, the English translations are based on the original transcripts from Paris 8, all of which have been revised with reference to the BNF recordings available thanks to Hidenobu Suzuki, and with the generous assistance of Marc Haas.

Download Seminar Summary

Lectures in this Seminar

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Lecture Date: November 10, 1981
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Lecture Date: November 17, 1981
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Lecture Date: November 24, 1981
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Lecture Date: December 1, 1981
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Lecture Date: January 5, 1982
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Lecture Date: January 12, 1982
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Lecture Date: January 19, 1982
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Lecture Date: January 26, 1982
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Lecture Date: February 2, 1982
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Lecture Date: February 23, 1982
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Lecture Date: March 2, 1982
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Lecture Date: March 9, 1982
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Lecture Date: March 16, 1982
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Lecture Date: March 23, 1982
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Lecture Date: April 20, 1982
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Lecture Date: April 27, 1982
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Lecture Date: May 4, 1982
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Lecture Date: May 11, 1982
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Lecture Date: May 18, 1982
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Lecture Date: May 25, 1982
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Lecture Date: June 1, 1982
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Cinema: The Movement-Image

Cinema: The Classification of Signs and Time

November 1, 1982 to June 7, 1983

In the second year of Deleuze’s consideration of cinema and philosophy, he commences the year by explaining that whereas he usually changes topics from one year to the next, he feels compelled to continue with the current topic and, in fact, to undertake a process of “philosophy in the manner of cows, rumination… I want entirely and truly to repeat myself, to start over by repeating myself.” Hence, the 82-83 Seminar consists in once again taking up Bergson’s theses on perception, but now with greater emphasis on the aspects of classification of images and signs drawn from C.S. Peirce. This allows Deleuze to continue the shift from considering the movement-image, that dominated early 20th century cinema, toward a greater understanding of the post-World War II emphasis on the time-image.

For archival purposes, the English translations are based on the original transcripts from Paris 8, all of which have been revised with reference to the BNF recordings available thanks to Hidenobu Suzuki, and with the generous assistance of Marc Haas.

Lectures in this Seminar

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Cinema: The Classification of Signs and Time

Leibniz: Philosophy and the Creation of Concepts

April 15, 1980 to May 20, 1980

5 seminars (11 hours): During academic year 1979-80, Deleuze undertakes a thirteen-session study of Apparatuses of State and War Machines (6 Nov 1979 – 25 March 1980). Then, at the start of the 26 February 1980 seminar, Deleuze explains, “some of you asked me to do something that would be a kind of presentation on a very great philosopher, one that is very difficult, named Leibniz. … So, it could be very useful again to take up certain notions that we have worked on over several years. So anything is possible; it’s up to you, but as of now, or in a coming meeting, I will do something on Leibniz… a special request.”

As we know, Deleuze will return to Leibniz again in his final seminar, in 1986-87, as a means to examine the specific concept of the fold. It is also helpful to recall what texts Deleuze was developing at the time of the 1980 lectures: besides reworking the 1970 Spinoza. Textes choisis (Paris: PUF, 1970) as Spinoza. Philosophie pratique (Paris: Minuit, 1981), Deleuze most certainly had begun work on Francis Bacon. The Logic of Sensation, also published the following year (La Roche-sur-Yon: Éditions de la différence, 1981). Several notions important to Deleuze in this short work ostensibly on painting will emerge forcefully (notably, “the cry”) as he lays the groundwork for concepts from Leibniz to which he will return later in the decade.

Please note that the transcriptions and translations below are entirely new versions, differing significantly from those that have hitherto been available at the WebDeleuze site. They now correspond as faithfully as possible, without omissions, to the recordings available from the BNF and YouTube (linked here on each transcript page).

Leibniz: Philosophy and the Creation of Concepts

Kant: Synthesis and Time

March 1, 1978 to April 4, 1978

In 1963, Deleuze published a tightly articulated book on Kant, La philosophie critique de Kant (translated as Kant’s Critical Philosophy) that lays out (in the introduction) the “transcendental method”, then in three successive chapters, outlines the relations of the faculties as presented, respectively, in the Critique of Pure Reason, the Critique of Practical Reason, and the Critique of Judgement, with a brief conclusion on “les fins de la raison”, the “ends of reason”.

Years later, in L’Abécédaire (“K as in Kant”), Deleuze describes his motivation for working on a philosopher with whom he had little in common: first, for Deleuze, Kant’s writing constituted such a turning point in numerous ways and, second, he initiated something in philosophy that had never been advanced previously, a tribunal of reason and things being judged as a function of this tribunal. While pretending to be struck with horror by Kant’s critical method, Deleuze admits that this is mixed with fascination, especially Kant’s astonishing reversal of time’s subordination to movement, with movement henceforth depending on time, and thus, time ceasing to be circular and becoming a straight line. Moreover, late in his life, Kant introduces his conception of the sublime, by which the faculties enter into conflicts, having discordant accords, then reconciling, but no longer being subject to a tribunal. Deleuze argues that Kant’s greatness is due to creating a whole undergirding in his works that makes Deleuze quite enthusiastic, while on top of the undergirding is a system of judgment that Deleuze says he would like to do away with, but without standing in judgment.

We should also note that during the 1977-78 academic year, one possible topic for an oral explication of a German language text in the national agrégation de philosophie examination was a text by Kant (from the Critique of Judgment, Introduction, “Analytik des Schöne”), so Deleuze’s choice for this brief seminar may have linked his students’ needs with his own interests.

Kant: Synthesis and Time