By Charles Victor Mayell
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Additional resources for A defence of Deleuze's philosophy of multiplicity
This is the opposite of the claim that all novelty had passed from the world. We are still left with a problem. How does one reconcile Deleuze's presupposition (i. e. a world of becoming, not of being) with Nietzsche's championingz::, of Zarathustra as the prophet of eternal return; and with Nietzsche identifying himself as the teacher of eternal recurrence? This is perhaps the very question that Deleuze anticipates with his own question: 'How does the thought "00 for Nietzsche provides a reply in the eternal return?
To find an analogy, whether t:1 between the uses of such a word or anything else, is not to enoaoe ý__ In- in any such analysis of is in to terms meanings: it merely arrange certain a (supposedly) self-evident 131 proportion. scheme of Although still taking his bearings from Owen, Christopher Shields' more recent work situates the issue on ontological as opposed to semantic grounds. His new terminology distinguishes between trivial homonymy and the more profound brand of it upon which Anistotle's claims in respect of the science of being are based.
19). 134Ordcr in AlultiplicItY. 2-16. Subsequent p. ret's.. p5. 135 MertiphYm'cs\. 7 (10171'22-7). 2-44. 136Order Subsequent Nlultipficit\. : p-2244-245. p. in 2144. the category of substance has some sort of intuitive priority. It does seem reasonable, for example, to claim that the contents of the category of 'place' could not have an existence of aný sort, without there first being some contents in the category of substance, to inhabit those places. What is it that makes us think that way? One answer is what Shields calls the 'bold that these different kinds of being are different ways of being or that the different conjecture ...
A defence of Deleuze's philosophy of multiplicity by Charles Victor Mayell