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Some great churches even included a second crypt dedicated to a particular saint (26). At times, when sacred objects are of special interest, crypts of especially renowned saints have inspired mass pilgrimages (Spence-Jones, Early Christianity and Paganism, 269). Deleuze notes that these spaces fold in on themselves, simultaneously expressing the “autonomy of the inside” and the “independence of the façade” as an inside without an outside or an outside without an inside, depending on how you approach it (L, 28).

To distill a central argument from Deleuze’s magnum opus Difference and Repetition, philosophy has (to its detriment) taken the nature of thinking to be the establishment of equivalence or logical identity between two terms (59). As such, contrasts must avoid relating terms on the basis of “a conceived identity, a judged analogy, an imagined opposition, or a perceived similitude” (138). Deleuze summarizes this argument in an interview: “It was Lévi-Strauss, I think, who showed you had to distinguish the following two propositions: that only similar things can differ [dialectics—presupposing a primordial identity behind differences], and only different things can be similar [contraries—difference primary to identity]” (N 156).

Deleuze refutes the image of Nietzsche as a dour pessimist. Flipping that image on its head, Deleuze argues that Nietzsche is an unparalleled thinker of affirmation. But in doing so, even Deleuze’s masterful pen cannot erase the many moments of negativity that impregnate Nietzsche’s work. ” Dissatisfied with Nietzsche’s implied goal of destruction, Deleuze inverts the phrase into “destroy in order to create” (DI, 130). This formulation appears over and again in his work. ) and the second two are positive (create!

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Dark Deleuze by Andrew Culp

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