People tend to confuse winning freedom with conversion to capitalism. It is doubtful that the joys of capitalism are enough to free peoples.... The American "revolution" failed long ago, long before the Soviet one. Revolutionary situations and attempts are born of capitalism itself and will not soon disappear, alas. Philosophy remains tied to a revolutionary becoming that is not to be confused with the history of revolutions.--from Two Regimes of MadnessCovering the last twenty years of Gilles Deleuze's life (1975-1995), the texts and interviews gathered in this volume complete those collected in Desert Islands and Other Texts (1953-1974). This period saw the publication of his major works: A Thousand Plateaus (1980), Cinema I: Image-Movement (1983), Cinema II: Image-Time (1985), all leading through language, concept and art to What is Philosophy? (1991). Two Regimes of Madness also documents Deleuze's increasing involvement with politics (with Toni Negri, for example, the Italian philosopher and professor accused of associating with the Red Brigades). Both volumes were conceived by the author himself and will be his last. Michel Foucault famously wrote: "One day, perhaps, this century will be Deleuzian." This book provides a prodigious entry into the work of the most important philosopher of our time. Unlike Foucault, Deleuze never stopped digging further into the same furrow. Concepts for him came from life. He was a vitalist and remained one to the last. This volume restores the full text of the original French edition.The philosopher Gilles Deleuze (1925-1995) published twenty-five books, including five in collaboration with Félix Guattari.

French journalist Claire Parnet's famous dialogues with Gilles Deleuze offer an intimate portrait of the philosopher's life and thought. Conversational in tone, their engaging discussions delve deeply into Deleuze's philosophical background and development, the major concepts that shaped his work, and the essence of some of his famous relationships, especially his long collaboration with the philosopher Félix Guattari. Deleuze reconsiders Spinoza, empiricism, and the stoics alongside literature, psychoanalysis, and politics. He returns to the notions of minor literature, deterritorialization, the critical and clinical, and begins a nascent study of cinema. New to this edition is Deleuze's essay "Pericles and Verdi," which reflects on politics and historical materialism in the work of the influential French philosopher François Châtelet. An enduring record of Deleuze's unique personality and profound contributions to culture and philosophy, Dialogues II is a highly personable account of the evolution of one of the greatest critics and theorists of the twentieth century.

Praised for its rare combination of scholarly rigor and imaginative interpretation, Nietzsche and Philosophy has long been recognized as one of the most important analyses of Nietzsche. It is also one of the best introductions to Deleuze's thought, establishing many of his central philosophical positions.

In Nietzsche and Philosophy, Deleuze identifies and explores three crucial concepts in Nietzschean thought-multiplicity, becoming, and affirmation-and clarifies Nietzsche's views regarding the will to power, eternal return, nihilism, and difference. For Deleuze, Nietzsche challenged conventional philosophical ideas and provided a means of escape from Hegel's dialectical thinking, which had come to dominate French philosophy. He also offered a path toward a politics of difference. In this new edition, Michael Hardt's foreword examines the profound influence of Deleuze's provocative interpretations on the study of Nietzsche, which opened a whole new avenue in postwar thought.

The essays in this book present a complex theme at the heart of the philosophy ofGilles Deleuze, what in his last writing he called simply "a life." They capture a problem that runsthroughout his work--his long search for a new and superior empiricism. Announced in his first book,on David Hume, then taking off with his early studies of Nietzsche and Bergson, the problem of an"empiricist conversion" became central to Deleuze's work, in particular to his aesthetics and hisconception of the art of cinema. In the new regime of communication and information-machines withwhich he thought we are confronted today, he came to believe that such a conversion, such anempiricism, such a new art and will-to-art, was what we need most. The last, seemingly minorquestion of "a life" is thus inseparable from Deleuze's striking image of philosophy not as a wisdomwe already possess, but as a pure immanence of what is yet to come. Perhaps the full exploitation ofthat image, from one of the most original trajectories in contemporary philosophy, is also yet tocome.