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Books by Daniel W Smith

Daniel W. Smith, Essays on Deleuze (Edinburgh: Edinburgh University Press, 2012).

Table of Contents: Introduction - Nicolae Morar, Thomas Nail, and Daniel Smith Part I Encounter... more Table of Contents:
Introduction - Nicolae Morar, Thomas Nail, and Daniel Smith

Part I Encounters
1. Deleuze and Foucault: A Philosophical Friendship - François Dosse
2. Theatrum Philosophicum - Michel Foucault
3. Michel Foucault's Main Concepts - Gilles Deleuze
4. When and How I’ve read Foucault - Toni Negri (translated by Kristopher Klotz)

Part II Method and Critique
5. Philosophy as Cultural Critique in Foucault and Deleuze - Colin Koopman
6. Foucault’s Deleuzean Methodology of the Late 1970s - John Protevi
7. Deleuze’s Foucault: A Metaphysical Fiction - Frédéric Gros (translated by Samantha Bankston)

Part III Convergence and Divergence
8. Speaking Out For Others: Philosophy’s Activity in Deleuze and Foucault (and Heidegger) - Len Lawlor and Janae Sholtz
9. Philosophy and History in Deleuze and Foucault - Paul Patton
10. Becoming and History: Deleuze’s Reading of Foucault - Anne Sauvagnargues (translated by Alex Feldman)
11. Foucault and the Image of Thought - Kevin Thompson
12. The Regularities of the Statement: Deleuze on Foucault’s Archaeology of Knowledge - Mary Beth Mader

Part IV Desire, Power and Resistance
13. Desire and Pleasure - Gilles Deleuze
14. Against the Incompatibility Thesis: A rather Different Reading of the Desire-Pleasure Problem - Nicolae Morar and Marjorie Gracieuse
15. Biopower and Control Societies - Thomas Nail
16. Two Concepts of Resistance: Foucault and Deleuze - Dan W. Smith

Appendix
17. Meeting Deleuze - Paul Rabinow
18. Foucault and Prison - Paul Rabinow

"I should have written you after my first reading of The Living Currency; it was already breath-t... more "I should have written you after my first reading of The Living Currency; it was already breath-taking and I should have responded. After reading it a few more times, I know it is the best book of our times.' Letter to Pierre Klossowski from Michel Foucault, winter 1970.

Living Currency is the first English translation of Klossowski's La monnaie vivante. It offers an analysis of economic production as a mechanism of psychic production of desires and is a key work from this often overlooked but wonderfully creative French thinker.

Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post‐war French p... more Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post‐war French philosophy. Philosophers, cultural theorists, and others have devoted considerable
effort to the critical examination of the work of each of these thinkers, but despite the strong biographical and philosophical connection between Foucault and Deleuze, very little has been done to explore the relationship between them. This special issue of Foucault Studies is the first collection of essays to address this critical deficit with a rigorous comparative discussion of the work of these two philosophers.

This collection of essays thus brings together both senior and junior scholars from diverse backgrounds to clarify the implications of this important philosophical encounter between Foucault and Deleuze.

Marco Altamirano’s essay focuses on the shared concepts of “milieu” and “machine,” in Deleuze and Foucault. Vernon W. Cisney’s essay defend’s a Deleuzian politics by drawing on an important political concept shared with Foucault: “becoming other.” William E. Connolly’s essay offers an exploration of creativity and the ambiguous role it plays in the understanding of freedom that we find in Nietzsche, Deleuze, and Foucault. Erin Gilson’s essay offers an original account of the shared methodology of “problematization” found in both
Deleuze and Foucault. Wendy Grace’s essay traces Deleuze and Foucault’s shared Nietzschean philosophical origins. Chris Penfield’s essay articulates a theory of “transversal politics”
common to both Deleuze and Foucault. Finally, Dianna Taylor’s essay compares the respective ontologies of Deleuze and Foucault.

Published Papers by Daniel W Smith

The Cambridge Companion to Deleuze, 2012

I was taught by two professors, whom I liked and admired a lot: Alquie and Hyppolite .... The for... more I was taught by two professors, whom I liked and admired a lot: Alquie and Hyppolite .... The former had long white hands and a stammer which might have been a legacy of his childhood, or there to hide a native accent, and which was harnessed to the service of Cartesian dualisms. The lat•• ter had a powerful face with unfinished features, and rhythmically beat out Hegelian triads with his fist, hanging his words on the beats. At the Liberation, we were still strangely stuck in the history of philosophy. We

This article examines Gilles Deleuze’s concept of the simulacrum, which Deleuze formulated in the... more This article examines Gilles Deleuze’s concept of the simulacrum, which Deleuze
formulated in the context of his reading of Nietzsche’s project of “overturning Platonism.” The
essential Platonic distinction, Deleuze argues, is more profound than the speculative distinction
between model and copy, original and image. The deeper, practical distinction moves between
two kinds of images or eidolon, for which the Platonic Idea is meant to provide a concrete criterion
of selection “Copies” or icons (eikones) are well-grounded claimants to the transcendent
Idea, authenticated by their internal resemblance to the Idea, whereas “simulacra” (phantasmata)
are like false claimants, built on a dissimilarity and implying an essential perversion or
deviation from the Idea. If the goal of Platonism is the triumph of icons over simulacra, the
inversion of Platonism would entail an affirmation of the simulacrum as such, which must thus
be given its own concept. Deleuze consequently defines the simulacrum in terms of an internal
dissimilitude or “disparateness,” which in turn implies a new conception of Ideas, no longer
as self-identical qualities (the auto kath’hauto), but rather as constituting a pure concept of
difference. An inverted Platonism would necessarily be based on a purely immanent and differential
conception of Ideas. Starting from this new conception of the Idea, Deleuze proposes to
take up the Platonic project anew, rethinking the fundamental figures of Platonism (selection,
repetition, ungrounding, the question-problem complex) on a purely differential basis. In this
sense, Deleuze’s inverted Platonism can at the same time be seen as a rejuvenated Platonism
and even a completed Platonism.

“Mathematics and the Theory of Multiplicities: Deleuze and Badiou Revisited,” in Southern Journal... more “Mathematics and the Theory of Multiplicities: Deleuze and Badiou Revisited,” in Southern Journal of Philosophy, Vol. 41, No. 3 (Fall 2003), 15 September 2003, ISSN 0038-4283, pp. 411-449

Michel Foucault, in his foreword to the first volume of Capitalism and Sclyizopbreniu (and reveal... more Michel Foucault, in his foreword to the first volume of Capitalism and Sclyizopbreniu (and revealingly, with apologies to its authors), wrote that Muti-Oedipus is a book of ethics, the first book of ethics to be written in France in quite a long time."1 Foucault's comment was clearly meant to be provocative. It is true that France does n o t have a strong tradition of "moral philosophy"; the concerns of the discipline, it has been suggested, were largely taken up in France by the various human sciences such as psychology and sociology.2 Yet Anti-Oedipus was itself awork known primarily asacritique of psychoanalysis, and it bore little resemblance to what usually passes, in academic circles, for moral philosophy. For Foucault to insist that it was abook of ethics was tantam o u n t to forcing his readers, at the very least, to regard the notion of "ethics" in a new manner. At the time Foucault wrote his preface, in 1977, he was himself, we now know, in the process of recasting the entire History of Sexuality project around precisely this reformulation of "the ethical question."3 What was the basis of this reconceptualization of ethics that Foucault recognized in Deleuze's philosophy and that he later explored, in his own manner,

Pierre Klossowski's Living Currency, which Michel Foucault called 'the greatest book of our time'... more Pierre Klossowski's Living Currency, which Michel Foucault called 'the greatest book of our time' , takes its title from a parody of a classical utopia that appears at the end of the book. 1 Klossowski imagines 'a phase in industrial production where producers are able to demand "objects of sensation" from consumers as a form of payment. These objects would be living beings' (LC 72-3). 2 Human beings, in other words, would be traded as currency: employers would pay their male workers 'in women' , female workers would be paid 'in boys' , and so on. This is neither prostitution nor slavery, where humans are bought and sold using monetary currency. Rather, it is humans themselves that are used as currency, a living currency, and they can function as currency because they are sources of sensation, emotion and pleasure. Far from being imaginary or ideal, however, Klossowski insists that this counter-utopia already exists in contemporary capitalism. 'The whole of modern industry, ' he writes, 'even though it does not literally resort to such exchanges, rests on a form of trade mediated by the sign of an inert currency that neutralizes the nature of the objects being exchanged. It thus rests on a simulacrum of this kind of trade. ' Living Currency is an exploration of this claim that the monetary economy is a simulacrum or parody of the economy of the passions.

The 'Apparatus of Capture' plateau expands and alters the theory of the state presented in the th... more The 'Apparatus of Capture' plateau expands and alters the theory of the state presented in the third chapter of Anti-Oedipus, while at the same time providing a final overview of the sociopolitical philosophy developed throughout Capitalism and Schizophrenia. It develops a series of challenging theses about the state, the first and most general of which is a thesis against social evolution: the state did not and could not have evolved out of 'primitive' hunter-gatherer societies. The idea that human societies progressively evolve took on perhaps its best-known form in Lewis Henry Morgan's 1877 book, Ancient Society; Or: Researches in the Lines of Human Progress from Savagery through Barbarism to Civilization (Morgan 1877; Carneiro 2003), which had a profound influence on nineteenth-century thinkers, especially Marx and Engels. Although the title of the third chapter of Anti-Oedipus-'Savages, Barbarians, Civilized Men'-is derived from Morgan's book, the universal history developed in Capitalism and Schizophrenia is directed against conceptions of linear (or even multilinear) social evolution. Deleuze and Guattari are not denying social change, but they are arguing that we cannot understand social change unless we see it as taking place within a field of coexistence. Deleuze and Guattari's second thesis is a correlate of the first: if the state does not evolve from other social formations, it is because it creates its own conditions (ATP 446). Deleuze and Guattari's theory of the state begins with a consideration of the nature of ancient despotic states, such as Egypt or Babylon. What was the origin of such empires? And how did they acquire their astonishing dominance? Marx proposed a famous answer to

If God does not exist, everything is permissible.' Deleuze likes to invert this Dostoyevskian for... more If God does not exist, everything is permissible.' Deleuze likes to invert this Dostoyevskian formula from The Brothers Karamazov, because, he says, the opposite is in fact the case: it is with God that everything is permissible. This is obviously true morally, since the worst atrocities have always managed to find a divine justification, and belief in God has never been a guarantor of morality. But it is also true aesthetically and philosophically. Medieval art, for example, is filled with images of God, and it would be tempting to see this merely as an inevitable constraint of the era, imposed from without by the Church. Deleuze suggests a different hypothesis. In the hands of great painters like El Greco, Tintoretto and Giotto, this constraint became the condition of a radical emancipation: in painting the divine, one could take literally the idea that God must not be represented, an idea that resulted in an extraordinary liberation of line, colour, form, and movement. With God, painting found a freedom it would not have had otherwise-a properly pictorial atheism. 1 The same was true in philosophy. Until the revolution of the eighteenth century, philosophers were constantly speaking of God, to the point where philosophy seemed completely compromised by theology and the demands of the Church. But, in the hands of great philosophers such as Spinoza and Leibniz, this constraint became the condition of an equally extraordinary liberation. With God, philosophical concepts were freed from the traditional task that had been imposed on them-the representation of things-and allowed to assume fantastic dimensions. With the concept of God, everything was permissible. Or almost everything, for thinkers (like Spinoza) who went too far with the concept, or went too fast, often did so at their own peril. Deleuze thus harbours neither the antagonism of the 'secular' who find the concept of God outmoded, nor the angst or mourning of those for whom the loss of God was crisis-provoking, nor the faith of those who would like to retrieve the concept in a new form. He remained fascinated with theological concepts, and regarded medieval theologians in particular as a magnificent breed of thinkers who were able to invent, in the name of God, remarkable systems of logic and physics. Indeed, at several points in his writings, he picked up on certain

Aesthetics since Kant has been haunted by a seemingly irretractable dualism. On the one hand. aes... more Aesthetics since Kant has been haunted by a seemingly irretractable dualism. On the one hand. aesthetic s designates the theory of sensib ility as the form of possible experience; on the other hand, it desig nates the theory of art as a rdl ection on real experience. The first is the objective element of sensation. which is conditioned by the a priori Conns of space and time (the 'T ranscend ental Aesthetic ' aCthe en"rique of Pure Reason); the second is the subjective element of sensation, which is expressed in the feeling of pleasure and pain (the 'Critiqu e of Aesthetic Judgment' in the Critique of Judgment) , Gilles Deleuze ar gues that these two aspects of the theory of sensation (aesthetics) can � reunited only at the pric e of a radic al recasting of the transcenden tal project as form!Jlated by Kant, pushing it in the direction of what Schelling once called a 'superior empiricism': it is only when the conditions of experience in general become the genetic conditions of real experience that they can be reunited with the structures of works of an. In this case, the principles of sensation would at the same time Con stitute the principles of compositio n of the work of art, and conver sely it would be the structure of the work of an that reveals these conditions. I In what follows, I would like to examine the means by �'hich Deleuze anempts to overcome this duality in aesthetics. follow mg this single thread through the network of his thought, even if in tra cin g this line we sacrifice a cenain amount of detail in favor of a c. cnain perspicuity. The first pan analyses Deleuze's theo ry of sensa tIon; the second, his attempt to connect this theory with the structures o f the work of an.

In Anti-Oedipus, Deleuze and Guattari claim that a general theory of society must be a generalise... more In Anti-Oedipus, Deleuze and Guattari claim that a general theory of society must be a generalised theory of flows. This is hardly a straightforward claim, and this paper attempts to examine the grounds for it. Why should socio-political theory be based on a theory of flows rather than, say, a theory of the social contract, or a theory of the State, or the questions of legitimation or revolution, or numerous other possible candidates? The concept of flow (and the related notions of code and stock), I argue, is derived from contemporary economic theory, and most notably John Maynard Keynes. Deleuze and Guattari remained Marxists, not only because they held that contemporary political philosophy must inevitably be centred on the analysis of capitalism, but also because they held, following Marx himself, that the Marxist analysis of capital must constantly be transformed and adapted to new conditions. Thus, while certain aspects of Marx's analysis disappear from Capitalism and Schizophrenia, they are supplemented by the addition of new concepts adequate to the contemporary state of capitalism. The paper concludes, then, with an analysis of the role played by the concepts of flow, code and stock in Deleuze and Guattari's political philosophy.

In the popular mind, metaphysics is often characterized as the philosophical theory of everything... more In the popular mind, metaphysics is often characterized as the philosophical theory of everything that pertains to the Beyond, to what is beyond experience-God, the soul, the spiritual, belief in the afterlife (Adorno, 2000, p. 6). No doubt this is what led F. H. Bradley to quip that metaphysics is simply an attempt to find bad reasons for what one is going to believe anyway (cited in van Inwagen, 2002, p. 14). Translated into philosophical terms, this would imply that metaphysics is a philosophy of the transcendent as opposed to the immanent. Nietzsche famously ridiculed metaphysics as a doctrine that assumes the existence of a world behind or beyond the world that we know and can know (the 'two worlds'). In Zarathustra, he dubbed this other world the Hinterwelt, the 'back-world', and he called those metaphysicians who concerned themselves with this other world Hinterwelter, 'backworldsmen' (an allusion to the word 'backwoodsmen', Hinterwälder) (Nietzsche, 1954, p. 142). 1 Nietzsche's target was primarily Platonism: behind the world of phenomena or appearances, there was supposed to be concealed a truly real, permanent and unchanging world of essences, existing in itself, and the task of metaphysics was to unravel and reveal this other transcendent world. In this regard, metaphysics can be seen to be the result of a secularization of mythical and magical thinking-Plato's Ideas have been called gods turned into concepts (Adorno, 2000, pp. 5, 18). Yet it would be simplistic to identify metaphysics with transcendence tout court. In its most general sense, metaphysics is an attempt to determine the constitutive structures of Being on the basis of thought alone, and thus it is a form of philosophy that takes concepts (or Ideas or Forms) as its object. This is why, from the start, metaphysics has been intertwined with problems of logic and epistemology, culminating in Hegel's teaching that logic and metaphysics were really one and the same, immanent to each other. It is true that in Plato, the most transcendent of metaphysicians, these concepts were deemed to be of a higher order of being than existing things; yet even in Plato's late period, one can already find the phenomenal world asserting itself increasingly against the Idea, perhaps under Aristotle's growing influence. The primary object of metaphysics, in other words, is not transcendence per se but rather the relation between transcendence and immanence, between essence

Daniel W. Smith, Essays on Deleuze (Edinburgh: Edinburgh University Press, 2012).

Table of Contents: Introduction - Nicolae Morar, Thomas Nail, and Daniel Smith Part I Encounter... more Table of Contents:
Introduction - Nicolae Morar, Thomas Nail, and Daniel Smith

Appendix
17. Meeting Deleuze - Paul Rabinow
18. Foucault and Prison - Paul Rabinow

The Cambridge Companion to Deleuze, 2012

Complex states did not and could not have evolved out of more 'primitive' hunter-gatherer societi... more Complex states did not and could not have evolved out of more 'primitive' hunter-gatherer societies. This is the profound thesis that lies at the heart of Deleuze and Guattari's critique of traditional theories of social evolution. The widespread presumption that human societies evolved progressively from the simple to the complex, from the 'primitive' to the 'civilised', from hunter-gatherer groups to large state formations, received perhaps its paradigmatic formulation in Lewis Henry Morgan's 1877 book, Ancient Society; Or: Researches in the Lines of Human Progress from Savagery through Barbarism to Civilization, a work that had a profound infl uence on numerous nineteenth-century thinkers, most notably Marx and Engels (Morgan 1877; Carneiro 2003). The title of the third chapter of Deleuze and Guattari's Anti-Oedipus ('Savages, Barbarians, Civilized Men') is derived from Morgan's work, even though Morgan's name is never mentioned (Deleuze and Guattari 2009: 139). But the reference to Morgan's linear and progressive concept of social evolution is clearly meant to be provocative, since the universal history developed in the two volumes of Capitalism and Schizophrenia is not only explicitly directed against conceptions of social progress, but is grounded in what Deleuze calls a 'non-chronological' conception of time (Deleuze 1989: 79). Time as succession gives way to time as coexistence: time does not move from one actual moment to another (chronology), but rather from the virtual to the actual (actualisation). 1 Deleuze and Guattari are not denying social change, but they are arguing that we cannot understand social change unless we see it as taking place within a fi eld of coexistence. Deleuze frequently noted that his concept of time was initially derived from biology, and especially embryology (Ruyer): the apparent chronology of a life in terms of a past, a present and a future is in fact the unfolding of the potential of an egg (a body without organs), an unceasing genetic movement from the virtual to the actual. 2 Deleuze's

What are the conditions of the new that one finds laid out in Gilles Deleuze's philosophy? 1 Dele... more What are the conditions of the new that one finds laid out in Gilles Deleuze's philosophy? 1 Deleuze frequently said that the question of the conditions for the production of novelty, as Whitehead called it, or creativity, as Bergson called it, was one of the fundamental questions of contemporary thought. 2 It entails a profound shift in philosophy away from the eternal to the new, that is, from the universal to the singular. For Deleuze, the conditions of the new can be found only in a principle of difference-or more strongly, in a metaphysics of difference. 3 The reason: if identity (A is A) were the primary principle, that is, if identities were already pre-given, then there would in principle be no production of the new (no new differences). Yet the question of the new is a surprisingly complex problem. On the one hand, the 'new' seems to be one of the most obvious phenomena in the world: every dawn brings forth a new day, and every day brings with it a wealth of the new: new experiences, new events, new encounters. If the new means 'what did not exist earlier' then everything is new. On the other hand, one can say, with almost equal assurance, with the writer of Ecclesiastes (1: 9-10), that there is nothing new under the sun: the dawn of today was just like the dawn of yesterday, and simply brings with it more of the same. The new seems to come in well-worn and predictable patterns. Talk of the new, in other words, immediately threatens to be pulled back into talk of the old. As the French saying puts it, 'Plus ça change, plus c'est la meme chose' ('The more things change, the more they stay the same'). These complexities are due to the fact that the problem of the new is easily confused with a host of related but nonetheless distinguishable problems, including questions of transformation and change, causality and determinism, and the possibility of emergence (emergent qualities).

Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post-war French p... more Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post-war French philosophy. Philosophers, cultural theorists, and others have devoted considerable effort to the critical examination of the work of each of these thinkers, but despite the strong biographical and philosophical connection between Foucault and Deleuze, very little has been done to explore the relationship between them. This special issue of Foucault Studies is the first collection of essays to address this critical deficit with a rigorous comparative discussion of the work of these two philosophers.

The “Treatise on Nomadology: The War Machine" is one of the most important and innovative chapte... more The “Treatise on Nomadology: The War Machine" is one of the most important and innovative chapters in Gilles Deleuze and Felix Guattari's book, A Thousand Plateaus. It is a highly original text in political philosophy whose implications have yet to be fully mined—or even partially mined, for that matter. This short text analyzes the "noumenal" status that Deleuze assigns to the nomadic war machine, and analyzes the fundamental role that the nomadology plays in Deleuze and Guattari's political philosophy.

This piece was a response to Brent Adkins’ paper “Foucault and Klossowski: On the Limits of Sade,... more This piece was a response to Brent Adkins’ paper “Foucault and Klossowski: On the Limits of Sade,” and was presented at the 2004 meetings of the Society for Phenomenology and Existential Philosophy (SPEP) at the University of Memphis.

This paper was presented at the 2005 annual meeting of the American Political Science Association... more This paper was presented at the 2005 annual meeting of the American Political Science Association in Washington, D.C., in a panel organized by William Connolly, to whom I owe a debt of gratitude.

This paper was presented as a keynote address at the conference “The Strange Encounter of Kant an... more This paper was presented as a keynote address at the conference “The Strange Encounter of Kant and Deleuze,” organized by Matt Lee and Edward Willatt at the University of Greenwich on July 7, 2007.

This paper was presented at the 2008 annual meeting of the Society for Phenomenology and Existent... more This paper was presented at the 2008 annual meeting of the Society for Phenomenology and Existential Philosophy (SPEP) in Pittsburgh, PA, in response to a paper by Paul Patton of the University of New South Wales entitled “How to Read Deleuze"

David Hume's 1757 essay "Of the Standard of Taste" 1 has often been analyzed in the historical co... more David Hume's 1757 essay "Of the Standard of Taste" 1 has often been analyzed in the historical context of the British tradition of Addison and Hutcheson. 2 It has perhaps less often been analyzed in the context of the "principles of human nature" that Hume himself had set forth eighteen years earlier in the Treatise of Human Nature, 3 and when done so it is often only to argue, as does Mary Mothersill, that the later essay does not match the profundity and complexity of Hume's youthful masterpiece. 4 I want to argue in this essay that this is not the case, and instead propose a reading of "Of the Standard of Taste" that recasts its argument according to the "order of reasons" presented in the Treatise. Hume himself, I believe, presumes this order of reasons as the subtext of his essay and builds his argument upon it. To do this I will try to sketch the architectonic of the Treatise in rather bold strokes, beginning with the Enquiry into the system of the understanding in Book One (logic), and then turning to the system of the passions presented in Books Two and Three (morals, politics, and criticism). 5 At the same time, I will try to show, first, how Hume's theory of taste lies at the nexus of these two systems, and is constituted by a "conflict of faculties" between the understanding and the imagination, or more profoundly, between "human nature" and fiction; and 2 second, how Hume attempts to mediate this conflict throughout the Treatise by elaborating a systematic theory of "general rules" that governs each of these two systems and (only partially) resolves the tensions generated by them.

Notre Dame Philosophical Reviews, 2013

IN AN INTERVIEW IN 1995, shortly before his death, Gilles Deleuze was asked by French scholar Did... more IN AN INTERVIEW IN 1995, shortly before his death, Gilles Deleuze was asked by French scholar Didier Eribon about his relationship with Jacques Lacan. In response, Deleuze told the following story:

Felix Guattari, The Anti-Oedipus Papers, “Inside Out: Guattari’s Anti-Oedipus Papers,” in Radical... more Felix Guattari, The Anti-Oedipus Papers, “Inside Out: Guattari’s Anti-Oedipus Papers,” in Radical Philosophy 140 (Nov-Dec 2006), pp. 35-39.

Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears... more Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission.

Critican Inquiry, Apr 2011

Critical Inquiry, Apr 2011

This interview, conducted over the span of several months, tracks the respective journeys of Cons... more This interview, conducted over the span of several months, tracks the respective journeys of Constantin V. Boundas and Daniel W. Smith with the philosophy of Gilles Deleuze. Rather than "becoming Deleuzian," which is neither desirable nor possible, these exchanges initial discoveries of Deleuze's writings by Boundas and Smith, inperson meetings between Boundas and Deleuze, and the widecepts produced by both Boundas and Smith. At stake in this discussion are key contributions by Deleuze to continental philosophy, including the distinction between the virtual and the actual and the very nature of a "concept." Also at stake is the formative or pedagogical impact of a philosopher, like Deleuze, on those who engage with his texts, concepts, and project. Cette interview, menée sur plusieurs mois, suit les parcours respectifs de Constantin V. Boundas et Daniel W. Smith avec la philosophie de Gilles Deleuze. Au lieu de « devenir Deleuzien, » ce qui n'est ni vertes des écrits de Deleuze par Boundas et Smith, des rencontres en personne entre Boundas et Deleuze, et du travail philosophique Smith. L'enjeu ici étant les contributions clés de Deleuze à la philosophie continentale, y compris la distinction entre le virtuel et l'actuel, et la nature même d'un « concept. » Mais il y a aussi l'impact formateur ou pédagogique d'un philosophe, comme Deleuze, sur ceux qui trouvent et s'engagent pleinement dans ses textes, ses concepts et ses projets.

An Interview with Daniel Smith, in the Journal of Philosophy: A Cross-Disciplinary Inquiry, a qua... more An Interview with Daniel Smith, in the Journal of Philosophy: A Cross-Disciplinary Inquiry, a quarterly publication of the Society for Philosophy and Literary Studies (Kathmandu, Nepal), Vol. 5, No. 11 (Winter 2010); Yubraj Aryal, editor, pp. 57-60.