Between the Seen and the Said: Deleuze-Guattari's Pragmatics by Bruce David McClure

By Bruce David McClure

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Kant, therefore, 'deduces' time as the condition of possibility of inner sense (self-affection or thought). oxymoronic: 'return' ostensibly entails a previous presence, its departure, then finally the return itself (which is of course defined by its difference from the initial presence). The fact that this Return is 'Eternal' undermines the notion of an original presence if Whad-ahvaysbeen Tet=ing, 4 bas never had time to be herein the first placeI What we are left with is a paradoxical consistency without Sameness: the 'balance' proper to a refigured etemity.

His pivotal position in this respect leads Louis S. Sass to suggest that Deleuze-Guattari (and other radical antipsychiatric writers, such as R. D. Laing, Norman 0. Brown) uncritically accept the psychoanalytic reading of psychosis as something childlike or Dionysian, though they then make the romantic move of valorizing rather than pathologizing these supposedly primitive 55 Another writer, Cric Santner, takes and uncontrolled conditions. Deleuze-Guattari's Schreber as providing 'a storehouse of protofascist fantasies and fantasy structures' making it apparent, as the present alternative approach will try to show, that it is Deleuze-Guattad who are 56 being read.

Bergson's cone (mentioned above in relation to the philosopher and the pig) takes what we could disingenuously refer to as a God's-eye view of the passage of time (as duration or real movement), with the present as the most contracted point on the cone. Involuntary memory occurring in this present is, then, the 'telescoping together' of present present and past present, with the proviso that this telescoping reduces it to neither present (an irreducibility that distinguishes memory and habit). In summary, then, Deleuze distinguishes (in terms that recall our discussion above of 'true and false problems') legitimate and illegitimate accounts of this synthesis.

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