Plane of Immanence

La tesi presenta inizialmente il pensiero di Jacques Derrida sull'animalità. Il tema affrontato è la sovranità dell'uomo sul resto dei viventi, in particolare nei riguardi della discriminazione dell'animalità. Nei capitoli a seguire si attua un'emancipazione dell'animalità e non dall'animalità come la corrente umanista voleva. Attraverso l'ontogenesi del concetto di "umanità" viene decostruito il costrutto che sorregge la soglia che divide l'uomo dagli animali, laddove essi partecipano all'animalità in maniere differenti. L'emergenza di questa composizione dei temi trattati si erge ad azione esemplare con cui Derrida, prima di morire, ha lasciato delle tracce da seguire durante il ricevimento del premio Adorno.

In his book, Capitalised Education: An Immanent Materialist Account of Kate Middleton, David R. Cole thoughtfully and thoroughly engages in an analysis that extends beyond the modern era to take into account a multiplicity of events and forces, which in their encounters produce social and cultural phenomena. Cole’s work is explicitly political as he engages in applied philosophy to elaborate upon the flows of capitalism and the emergence of Kate Middleton as a media object. The book, in its entirety, both is and is not about Kate Middleton. Through detailed and beautiful storytelling, Cole explores various historical plateaus (e.g., the death of Princess Diana, and monarchies of King George VI, Henry II and Lady Eleanor, the rise of industrialism, attitudes towards and about teaching) and describes the ways in which those plateaus are still at work, in some cases almost one thousand years later, to construct a capitalised education. Elaborating on the notion of capitalised education, Cole describes his project as a consideration of “the ways in which the factors analysed and revealed...come together and produce palpable social and cultural effects through Kate Middleton as media object” (p. 2). In his elaborations, Cole develops an immanent materialist analysis that is informed by the work of Gilles Deleuze and Felix Guattari’s notions of assemblage, the rhizome, desire, and the Body without Organs, to name a few, though Cole does not get bogged down in explaining the theory itself. Rather, Cole embodies a Deleuzoguattarian ontology as he seeks to move beyond origins and causation and instead focuses on the at times more unfamiliar, but ever-proliferating intensities that impact the ways in which we emerge with that which we encounter, at times unconsciously. Students of philosophy, history, and education, and researchers who are interested in Deleuzoguattarian-influenced work will find Cole’s work both compelling and thoroughly enjoyable. ~ anonymous, Amazon site
The pomp and ceremony of a royal wedding might seem a strange anachronism in a world of global finance and cyber-capitalism. Yet, as David Cole demonstrates, the two are folded intricately into each other. Through an immanent materialist analysis that brings together key recent and historical moments or ‘plateaus’ in the emergence of capitalism, liberalism, and constitutional monarchy, and culminating in Kate Middleton’s 2011 marriage to Prince William, Cole’s wide ranging and provocative work reveals the complex and subtle ways in which capitalism’s decoding and deterritorialization go hand-in-hand with the continuation of social privileges and hierarchies. Along the way he speaks to the major political movements of the last century (liberalism, communism, fascism, empire, and decolonization), the globalization of media, the 2008 financial crisis, and more. Linking these to both established and emerging theories of radical political action, Cole traces the moments of rupture that might allow another politics to come to the fore. ~ Nathan Widder, Royal Holloway, University of London
Kate Middleton is an international celebrity, as well as a crucial figure in the biological, economic, and cultural reproduction of the British class system. In this book, David R. Cole offers us a multifaceted analysis of Middleton as "media object." Touching on topics as diverse as courtly love in medieval Europe and derivatives markets in contemporary finance, Capitalised Education traces a web of far-flung relationships that fatally lead us back to the absurdities of our collective fascination with the British Royal Family. ~ Steven Shaviro, Wayne State University
Cole has produced a masterful and critical evaluation of how the British Monarchy continues to assert and grow its influence in the 21st century. He significantly contributes to an almost muted discourse which critically explores how this influence is achieved and what is risked and gained in its attainment. The reader can’t but be left with a desire to question whether we should be comfortable with the process and effects this has on our behaviour, development and socialisation. ~ Roberto H. Parada, University of Western Sydney

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The most original and shocking interpretation of Lucretius in the last 40 years.

Thomas Nail argues convincingly and systematically that Lucretius was not an atomist, but a thinker of kinetic flux. In doing so, he completely overthrows the interpretive foundations of modern scientific materialism, whose philosophical origins lie in the atomic reading of Lucretius' immensely influential book De Rerum Natura.

This means that Lucretius was not the revolutionary harbinger of modern science as Greenblatt and others have argued; he was its greatest victim. Nail re-reads De Rerum Natura to offer us a new Lucretius--a Lucretius for today.

This paper deals with Cervantes’s Don Quijote and Kathy Acker’s punk, postmodern Don Quixote as two “aesthetic objects” that connect with each other across time and textual space in rhizomatic, non-linear fashion, in enriching and challenging ways. It presents an immanent view of these texts, through an engagement with some of the philosophical concepts of Ortega y Gasset, Deleuze & Guattari, and objected-oriented ontology philosophers, Graham Harman, and Levi R. Bryant.

Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .

is obscured because of the compelling actuality of our dualistic experience within the dualistic forms of phenomena. Phenomena is compelling! Our indivisibleness within each other and our indivisibleness with Being is obscured and made invisible by the dramatic compelling experience of the different range and forms of our experience such as pleasure and pain, happiness and horror, anxiety and relational yearning, sex and death, starvation and torture, to name a few.

In Materia e memoria (1896), Henri Bergson pone all’origine della percezione umana un campo a-centrato di immagini “in sé”; più di cinquant’anni dopo Gilles Deleuze inizia a elaborare la nozione di piano di immanenza quale condizione virtuale di ogni stato di cose. Da Bergson a Deleuze – e attraverso una serie di illustri mediatori – emerge così un’eterogenea riflessione intorno a quel dispositivo che Sartre ha battezzato “campo trascendentale impersonale”. Il presente saggio si propone di ricostruire la genesi di tale istanza, mostrandone al contempo alcune decisive implicazioni: dalla riscrittura in senso immanentista del motivo trascendentale kantiano sino alla conseguente riabilitazione della speculazione metafisica e cosmologica. Dalle riflessioni di Bergson e Deleuze emerge una linea minoritaria nel panorama filosofico novecentesco, in grado di concepire un cosmo “univoco” abitato da una molteplicità di relazioni non più profilate a partire da uno sguardo umano.

The phenomenology of the unfolding elaboration of our capacity to know Being directly and as well as our experience to know Being through beings is the focus of this paper. I will focus on the phenomenological elaboration of our knowing of mind; the phenomenological knowing of direct awareness and the consequent simultaneous intertwining of knowing through mind and through awareness. This union of our mind and our awareness allows the knowing of Being through beings and knowing the indivisibleness of beings and Being. As the Dakini said to Dudjom Lingpa " You and I are indivisible. " Our paper begins with a phenomenological elaboration of the Two Ways of Knowing. This is a necessary and a most useful distinction for our knowing of both beings and Being simultaneously. The Two Ways of Knowing: Mind Knowing Form and Awareness Knowing Being Mind Knows Form! Our mind knows forms, and things, both subtle and gross. Our mind knows beings and things. Our mind knows subject and our mind knows otherness. Our mind knows dualities .Our mind knows me and you, us and them and this and that. Mind knows time. Our mind knows the sense of the past, the sense of present and a sense of the future. The mind knows entities. Our mind knows difference. Our mind thinks conceptually, feels affectively, imagines through images, the mind senses sensation and the mind has memory. The mind always knows dualistically. Our mind thinks and knows through thoughts, our mind feels and knows through feelings, our mind has sensations, knows through sensation and our mind has fantasy and knows through imagination. The knowledge of our mind is mediated through conceptualization and representational thinking. Our mind can even know the mind of others. However, our mind cannot know Being and our mind cannot know the Being-ness of beings. Our mind cannot experience Being. Our mind cannot know Being directly. Awareness Knows Being! Our awareness directly knows Being and our awareness can directly know the Being-ness of beings. Being itself is not a being and Being manifests beings, infinite numbers of beings. Being manifests Being within beings as their own being. Being itself is not an entity and Being is not a being. Being is not a thing. Being is non-duality. Being knows the non-duality of everything and anything. Being is oneness and pervasiveness. Being is openness, and Being self-manifests as radiant light. Being is compassionate creative resonance. Being manifests presence. Our awareness can know the indivisible presence of the Being-ness of beings within beings and between beings. Being manifests duality, although Being is completely non-dual. By becoming aware of awareness, we experience primordial awareness which is the ground of being, which is Being itself. Awareness is Being. Awareness is Being knowing Being. Being knows Being and is the Being-ness of all the beings. Awareness can be timeless as well as awareness can be in time. Awareness can be timelessness and in time simultaneously.

At the end of his life, Gilles Deleuze famously mentioned that his last book was to be called 'Grandeur de Marx'. While it is unlikely that he ever started to actually write such a book, its title reminds us of an outspoken political text of Deleuze entitled 'The Grandeur of Yasser Arafat'. The aim of this contribution is to explore and define this concept of grandeur. After some initial remarks on 'Deleuze's aristocratic posture' and its supposedly problematic relation to actual politics, my strategy will be to develop two paradoxes, the paradox of health's intrinsic relation to illness and the paradox of glory's intrinsic relation to shame, and then relate both paradoxes to the ethical imperative of Stoicism that grandeur lies in becoming worthy of the event. I conclude with some brief reflections on what could be the grandeur of Marx.

This paper sheds new light on Peter Greenaway's early films made in the 1970s as a remarkable seedbed of his later features. Reframing his experimental position accompanies two correlated registers that can be reexamined together: the then other avant-garde tendencies and the larger cultural context of poststructuralist and postmodern imagination. To link the former to the latter, the paper examines how the notion of ‘suture’ particularly worked in the Screen-theory-based experimental filmmaking and how Greenaway inspires us to expand and redefine it especially in ways of embodying Deleuzian ideas on any-space-whatever, automata, the virtual matrix of actual images, the plane of immanence of beings, etc. Analyzing seven films in two groups, this theoretical approach ultimately emphasizes what underlies Greenaway's apparently systematic cosmos: the system's becoming its own virtual chaos of non-system, which unfolds a creative disorder of post-apocalyptic, posthumous and post-human heterotopias.

In The Syntax of Time (2005), Peter Manchester writes that “there is a tradition, intermittent but quite ancient, in which time is represented as a plane figure…” (5). The Syntax of Time is a phenomenology of time, but also can be read as a phenomenology of this plane figure that deconstructs the sedimented paradigm of our contemporary metaphysics of time, represented by Newtonian empiricism and Aristotelian logic. The positive thrust of Manchester’s phenomenology is to restore an ancient Pythagorean cosmology and bring a corrected Aristotle to bear on Heraclitus, rendering time as the agreement of the origin and boundary of a boundless sphere. In what follows I will propose that Gilles Deleuze developed a contemporary cosmology of this plane figure, but that his lacked a critical element: the very origin of cosmology in the ancient sphere of the cosmos. I will attempt to give the Deleuzian plane of immanence a topogony: by locating the plane in the circumference of the cosmic sphere we gain a topological understanding of the plane. In so doing I will present a brief outline of the development of the development of the ‘plane of immanence,’ from Difference and Repetition and The Logic of Sense, through A Thousand Plateaus, and finally What Is Philosophy?. It is significant that Deleuze opts for the plane figure populated with larval subjects, against a Platonic heritage of representation, whose determined sphere of the Timaeus represents, for the author of The Logic of Sense, “the great circle of consciousness” (1969, 68). Manchester describes this Platonic sphere as appearing in the celestial movement of the crossing of the plane of the ecliptic by the celestial equator, “the great X of the sky” (2005, 52). But the sphere of the Pythagoreans is a more radical intuition that “moves in another dimension altogether” (ibid.), manifested in a global holographic time that arises from the contemplation of the hemisphere. Thus what I hope to accomplish is showing a way to circle the square of Deleuze, to curve the plane and transform the diagram of extensity into a hologram of one-fold difference, the intensity of eternal Being.

One Knower: Different Modes of Knowing In all philosophical and psychological traditions knowing has many different meanings. In Tibetan Buddhism there is nondual Dzogchen and in Hinduism there is nondual Kashmir Shaivism. In both these nondual traditions there is profound understanding that there is one knower with two different modes of knowing. My Mind Knowing You and Things One mode of our knowing is the conventional subject object knowing which is the mind knowing as the perceiver and the perceived. This is our ordinary knowing of mind, my mind knowing you and things. This is my mind knowing of all the various forms of otherness. This is my mind knowing of singular aspects of phenomena and my mind knowing, by discrimination, the differences within phenomena. This is my mind knowing of the reality of objects, and the actuality of events and situations. This is my mind knowing the reality of persons and sentient beings as well as non-sentient beings and things. This is my mind's natural mode of dualistic knowingness. My Knowing as Direct Perception As humans knowing we both have and are this wonderful other mode of knowing. In Dzogchen this is the great knowing of awareness and through awareness, and this knowing described as direct perception is often called gnosis, or jnana, or ye she. Kashmir Shaivism names this dimension of knowing of this vast field of awareness/consciousness vimarsa. This vast

This paper is an attempt to explicate the relationship between Spinozist expressionism and philosophical constructivism in Deleuze's work through the concept of immanent causality. Deleuze finds in Spinoza a philosophy of immanent causality used to solve the problem of the relation between substance, attribute and mode as an expression of substance. But, when he proceeds to take up this notion of immanent causality found in Spinoza in Difference and Repetition, Deleuze instead inverts it into a modal one such that the identity of substance may be said only of the difference of the modes. Complicating this further, Deleuze and Guattari claim in A Thousand Plateaus that substance, attribute, and mode are each, themselves, multiplicities. What is Philosophy? takes up immanent causality once again, this time through a constructivist lens aimed at resolving the question of the relation between philosophical multiplicities: 'plane,' 'persona,' and 'concept.' By following the different formulations of immanent causality in these works this essay hopes to discover the relationship between Spinozist expressionism and philosophical constructivism in Deleuze's work.

This essay tries to identify the fundamentals of the metaphysics Toni Negri elaborates in relation to the changes within the capitalist system. In the domain of real subsumption, we individuate in the absolute contingency the field of the ontological constitution. This field makes the Transcendental idealism the theoretical opponent of Negri’s metaphysical position, since the Transcendental idealism is generally based on demands concerning measurements and hierarchization.

As part of a special issue on ‘Protest’, and in reply to Nicholas Kiersey’s “Occupy Dame Street as Slow-Motion General Strike? Justifying Optimism in the Wake of Ireland’s Failed Multitudinal Moment”, I argue that we need to attune our accounts of emancipation to both space and time in articulating a politics of immanence. Immanence becomes a resource for horizontal organization and prefigurative politics precisely because the here and now folds protest and process together in an integral embrace. Through such a politics we no longer make demands of a political system that has never listened to us and has never been democratic. Instead, we simply start organizing for ourselves. This does not suggest that the large public spectacle of protest suddenly becomes unimportant, but instead requires that we start to think about such action through a very different logic, wherein it becomes seen as a conduit not for the contestation of power, but for power’s reclamation. Protest is accordingly recast a rite of passage towards a new consciousness, wherein the idea that we can explore alternatives without seeking permission is both celebrated and actually lived.

Although Deleuze's work on Spinoza is widely known, it remains poorly understood. In particular, Deleuze's interpretation of Spinoza's immanentism has not been treated sufficient care; that is, with an eye to the context of its elaboration and the way in which it gradually takes on different characteristics. With this paper, I offer a synoptic analysis of Deleuze's views on immanence in Spinoza and examine how these change over the course of Deleuze's career. There are three ascending stages here: a first one, where Deleuze's attention is drawn to more recognizable issues in understanding Spinoza's views on the deep metaphysical structure of reality; a second, more experimental one, where Deleuze questions what it means to be a reader of Spinoza in light of Spinoza's theory of the body and affects; and a third, particularly iconoclastic stage, where Deleuze develops the theory of "the plane of immanence" as a way of articulating a meta-philosophical story about the place of non-philosophy at the heart of all philosophy. I trace each of these accounts, tie them together to tell a coherent and comprehensive narrative, and show what may be learned from this Spinoza that Deleuze portrays as drunk on immanence.

This paper takes up in(ter)vention as a heretical weaponization against the World. Drawing upon Daniel Coluciello Barber's consideration of Deleuzian immanence, this paper instigates immanence as a 'no' against the transcedence and soteriology of the World. In particular, the aim is the World of virtual technologies. At play is the bifurcation of the equivocated virtual--the virtual World against the Deleuze-Guattari-Bergsonian virtual of temporal potential. In the last instance, the immanent virtual in(ter)venes on the World with a resounding 'no.' This 'no' in conjunction with virtual potentials is enacted as a possibility for acting without position or soteriology.

[paru dans la revue Europe, n°996, spécial Gilles Deleuze, avril 2012]
L'enjeu fondamental de Qu'est-ce que la philosophie ? de Deleuze et Guattari est de rendre l'immanence absolue (et non relative à quelque chose). Or il ne suffit pas de penser l'absoluité de l'immanence, il faut aussi en même temps garantir l'immanence d'une telle pensée. Cette garantie d'immanence de la pensée de l'immanence se traduit par un triple paradoxe : paradoxe de la conceptualisation (concevoir l'immanence, c'est penser l'impensé de toute pensée), paradoxe de l'instauration (instaurer l'immanence, c'est restaurer du toujours déjà instauré), paradoxe de l'absolutisation (rendre l'immanence absolue, c'est rendre le sans-dehors à son dehors non absolu - le chaos).

This paper aims to explore Deleuze's linkage with Spinoza, in order to suggest that his theory of immanence was strongly influenced by a life-long study on this philosopher. The present investigation focuses on the key-concepts used by Deleuze in his interpretation of the Ethic: causality, theory of distinction, attribute, expression and power. The immanent causality, opposed to the Plotinus's emanative causality, needs a theory of distinction to not fall in the indeterminate. This distinction found the triad substance-attributes-modes, connected to each other through the expression. This interpretation is then short compared with three others, known by Deleuze and very influential at the time, namely those of Delbos, Alquié and Gueroult. Finally, the power confirms the articulation of the triad pointing out the individual's autonomy in front of God. This connection is the base of Deleuze's intuition on the intimate relationship between transcendence and immanence. Professor Challenger is the conceptual character who helps us in this research.

The concept of dramatization represents a rhetorical and conceptual tension in Deleuze's philosophy in that it refers both to autopoietic ontological processes and to a critical philosophical method. Commentators are wont to refer to either one or the other, saying little about how or if these two fundamentally distinct usages can be thought together; that is what we aim to do here. By unravelling the conceptual transformations of the term, we can gain an appreciation for the double characterisation of dramatization and its centrifugal nature. We begin with the hypothesis that dramatization is linked to actualisation in the first sense and counteractualisation in the second. The fundamental question that we would like to address is: how are these two views to be reconciled? Addressing this question leads us to the conclusion that dramatization becomes an ethical imperative for philosophical subjects to perform certain philosophical exercises, that is, to become worthy of the event. The particular philosophical exercise that is emphasised is the dramatization of a paradoxical thought of death. Ultimately, we suggest that dramatization can be galvanised for both an emancipatory politics and an ethico-aesthetic life practice.

1. The Alaya Vijnaa in Longchenpa's words and meaning is a dramatic discourse. It definitively goes beyond the bounds and limits of early Buddhism in terms of: first, going beyond a simplistic idealism, that is, going beyond the experience that our limited mind creates everything; secondly, going beyond the anti-cosmological orientation of early Buddhism, that is, the orientation that rejects the understanding of divine creation; third, going beyond the so-called heresy of Sati which is the unfolding of divine being in all beings); fourth, going beyond the nihilism that all human existence is illusion rather then being the divine appearance and manifestation of the dharmakaya, which visioning is compassionate awareness itself; fifth, presenting a clear, luminous basis of the continuity of being life after life and death after death; sixth, the corresponding evolutionary understanding of the ultimate unfolding of historical human existence as epochs; and seventh, going beyond the anti-theistic prejudice… theism that is not entity-based but rather the singular primordial awareness, whose qualities are spaciousness, luminous radiance, and the true, pervasive compassion.

In A Thousand Plateaus, Deleuze and Guattari carve out an image of thought and a path for philosophy that is connected to the figure of the cosmic artisan. This article situates the artisan in relation to both past and future, comparing this figure to that of the artist in the work of another great philosopher who desired to bring forth a new beginning for philosophy, Martin Heidegger. After discussing multiple ways that Deleuze and Guattari’s thought is world-destroying in terms of past ontological and epistemological commitments, the article considers the cosmic artisan/philosopher’s diagrammatic role in light of the technological-scientific advancements within the field of quantum physics. Through these elaborations, it becomes clear that Deleuze and Guattari are articulating the need for a new sensibility – to the imperceptible, the virtual, the compossible and the molecular. Deleuze and Guattari’s noological nomadism opens a way forward, where world-destroying becomes linked to creation, and the figure of modernity becomes the possibility of a new relation to the earth–a cosmic earth.

In Madhyamaka tattva is not shown as immanent or as constituting the very psyche of the objects and forms of the world. The relationship between phenomena and the absolute is not made clear from the samvit point of view and not made clear from the myamaka point of view.

La ricerca pone in prospettiva il principio di immanenza inserendolo in un movimento di pensiero che dai greci arriva alla filosofia di Deleuze.
Lo strutturalismo di Hjelmslev e la semiotica di Greimas hanno ribadito le ragioni per comprendere le scienze del linguaggio in questa linea di fuga storica e teorica.  Rileggendo i passaggi salienti dei Prolegomena, ci si accorge che non c’è alcuna esclusione della sostanza o della trascendenza, ma la proposta di una sintesi in due tempi che dalla forma muove verso la sostanza per distinguere ciò che è inerente da ciò che è accidentale nel fenomeno del linguaggio.
Gli sviluppi della semiotica attuale hanno permesso di includere quello che sembrava escluso dall’ipotesi strutturale: il soggetto, la prassi, l’esperienza e la realtà della vita mondana. Sulla base di queste ricerche le obiezioni mosse al principio di immanenza trovano risposta nell’empirismo trascendentale della filosofia di Deleuze, in grado di conciliare, una semiotica del soggetto e dell’oggetto, una teoria del singolare con una teoria del generale senza abbandonare la linea immanente.

As all philosophical concepts, also the concept of person constitutes itself referring to a particular problem. The analysis drafted by Marcel Mauss regarding the genesis of the aforementioned category permits to analyse the problematic nucleus to which such concept refers to, disclosing that it responds to the necessity of solving the ancient problem of the link between mind and body in a specific perspective. In this respect, Bergsonian theory of images represents a solid attempt of passing not only the habitual solution of the problem represented by the concept of person, but also the problem itself whereto refers. The deleuzian reading of Henri Bergson’s theory leads him to define the impersonal and pre-individual field sketched out by Bergson as a plane of immanence, and this last as “a life”. The ultimate aim of this paper is to analyse the nature of such plane and to suggest an interpretation of the latest Gilles Deleuze’s piece of writing,  "L’immanence: une vie..." that unveils its profound Bergsonism.

This paper examines the concept of 'virtual terrorism'. This idea intersects with lifestyle choice and reactions to the domination of the West's world view through the e-Learning of the internet. There are real terrorists who use the internet as a means of camouflage, concealment and a way to organise virtually. Secondly, there are also those who use the internet as a hacking playground, subverting dominant codes in a different way to the terrorists. Thirdly, there is the negativity, boredom and repetition that endless access to information can induce. This type of virtual terrorism is best described through affect and a new form of western nihilism.

Il principale obiettivo teoretico di questo lavoro consiste nel tentativo di verificare, attraverso un’indagine storico-genealogica e concettuale, come nella filosofia di Gilles Deleuze si assista ad un radicale mutamento del paradigma relativo alla nozione di trascendentale. Si tratta, in altre parole, di ripercorrere alcune delle tappe fondamentali che conducono il filosofo parigino a “purificare” il trascendentale da ogni riferimento ad una coscienza soggettiva egologica che si fondi in quanto principio genetico del mondo.
 Si riterrà utile procedere analizzando, in primo luogo, il rapporto che Deleuze intrattiene con le istanze originarie del soggettivismo trascendentale kantiano, ove il trascendentale stesso, nel pensiero del filosofo tedesco, è strettamente connesso all’Io penso in quanto facoltà appercettiva dell’intelletto che incarnerebbe le condizioni di possibilità dell’esperienza. 
In secondo luogo, si tratterà di orientarsi nel dibattito critico che Deleuze intrattiene con la fenomenologia di Edmund Husserl, ed in particolar modo con la lettura husserliana della Critica della Ragion Pura di Kant, ove il padre fondatore dell’indirizzo fenomenologico novecentesco è colui che fa leva sullo stretto rapporto che sussiste tra il trascendentale e la coscienza.
Nonostante il percorso storico, tracciato dal concetto di trascendentale, abbia inizio con l’opera di Kant, ritengo non sia possibile evitare un pur breve confronto con il ruolo che l’ego ha avuto nella formulazione cartesiana del cogito; si dovrà, per ciò stesso, considerare la particolare lettura deleuziana che riconosce nel cogito cartesiano il “luogo” in cui confluiscono tutte le facoltà del soggetto, permettendo di identificare il cogito stesso con una forma embrionale di piano di immanenza, seppur non adeguatamente radicalizzata nella misura in cui il cogito cartesiano resta saldamente ancorato al soggetto.
Ritengo, tuttavia, che il più considerevole obiettivo di questa proposta d’indagine non si risolva in una ricostruzione meramente storico-genealogica. Si tratterà, al contrario, di verificare come l’importanza degli esiti raggiunti da Deleuze mediante l’opera di purificazione della nozione di trascendentale sia da individuare su due fronti:

1. La teorizzazione del concetto di campo trascendentale permette a Deleuze di disegnare una forma di temporalità non psicologica e non cronologica fondata sul paradosso secondo cui il tempo costituirebbe un’interiorità non psicologica, o per meglio dire, una dimensione autenticamente trascendentale nella quale il soggetto vive e diviene.
2. In antitesi ai proponimenti della fenomenologia husserliana, l’esito autentico del progetto di purificazione del trascendentale da ogni istanza egologica consiste nell’interruzione della correlazione a priori tra il soggetto e il mondo, nella destituzione della filosofia da ogni pregiudizio antropocentrico, e nella rideterminazione dell’umano niente più che come un effetto, o un caso, del mondo.

This text aims to discuss a purpose to present a philosophy of education based on the arguments from Deleuze and Gutarri's thinking, specifically about the concept of plan of immanence. Two tasks are playing at this context. First, the evaluation of modernity will put in debate three important notions from it: the modern project of future, the humanity and individuality. Then, it will point out the end of the modern promises as emancipatory discourses to be achieved in the future and consolidated during the history, as well as the process that have transformed at same time the human beings in subject and the individuality in individualism. At the second task, it will talk about the terms by which we can present a proposal to philosophize in immanence of life, thinking about how education can working as line of escape of the ephemeral capitalist socialization and discussing two concepts of Deleuze and Guatarri's thinking: affections and perceptions.