François Laruelle’s Philosophies of Difference: A Critical by Rocco Gangle

By Rocco Gangle

Everything you must comprehend either Laruelle’s critique of distinction and his venture of non-philosophy

Gilles Deleuze defined Laruelle’s notion as ‘one of the main fascinating undertakings of latest philosophy’. Now, Rocco Gangle – who translated Laruelle’s philosophy into English – takes you thru Laruelle’s trailblazing booklet Philosophies of Difference, aiding you to appreciate either Laruelle’s critique of distinction and his venture of non-philosophy, which has develop into some of the most exciting avenues in modern notion. He explains the context during which Laruelle’s idea constructed and takes you thru the demanding argument and conceptual scaffolding of ‘Philosophies of Difference’.

  • Critiques philosophical distinction as a complete and the three particular versions handled by means of Laruelle: Nietzsche-Deleuze, Heidegger and Derrida
  • Situates Philosophies of Difference in the remainder of Laruelle’s paintings and modern eu thought
  • Explains the major shift from philosophy to non-philosophy which makes Laruelle so fascinating to philosophers today
  • Shows how Laruelle impacted at the paintings of Deleuze and Badiou and the Speculative Realism movement

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Extra resources for François Laruelle’s Philosophies of Difference: A Critical Introduction and Guide

Sample text

Thus, from one point of view, Philosophies of Difference may be understood philosophically as the critical exposition of a unique conceptual object: Difference. From another point of view, however, the same text appears as the exercise of a new mode of thinking: non-philosophy. This second viewpoint or ‘stance’ involves precisely the same exposition and critical arguments as the first, but these are conceived differently, in fact so differently that they no longer appear as expository or critical in the traditional philosophical senses of these terms.

It is the difference between this ‘stance’ and that of philosophy that distinguishes, for Laruelle, the non-philosophical ‘science of philosophy’ from any ‘philosophy of philosophy’ or (question-begging) meta-philosophy. Laruelle’s distinctive concept of the ‘posture’ or ‘stance’ of science thus poses a unique methodological problem which is, in a certain sense, the central concern of Philosophies of Difference as a whole: How can one conceptually articulate and elaborate both an ‘object’ and a ‘method’ that are intrinsically simple, immediate and ‘non-thetic’ rather than Differential and (meta-) Differential?

It is seen or recognised in places it was not originally obvious. The soundness of T2 thus clearly depends on the degree to which the given concept – Difference – as extracted from the restricted context of T1 exceeds or escapes, perhaps by virtue of abstraction, the limits of that context. Thus the essential relation or passage from T1 to T2 depends on a certain logic of generalisation. T3 then marks a limit to the generalisation of Difference and an apparent break with the conceptual structure of Difference as such.

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