Deleuze belongs to the post-modern school and post-structuralist thinking. In his philosophical writings, he raised questions about art, literature, science and philosophy. He used the film and conceptualized it as a philosophical system.
According to his questions about science, literature, art and philosophy are an extension of the issue of life power. Poststructuralism responds to the impossibility of finding knowledge in phenomenological or linguistic structures. This argument is a flawed argument that raises serious questions about philosophy. The emergence of phenomenology or consciousness and linguistic content as the semantic structure of the symbol [signifier and indication] has its inherent structure. There are no signs of empty. Symbols have a code with an inherent meaning. Deleuze also emphasized the structure that became. Become a permanent existence.
In his writings "Anti-Oedipus Complex" and "Psychoanalysis", he reiterated that life is an open and diffuse world. Self is a paranoid flux. This is quite eccentric about how we assume that the ego is a paranoid. The stability of the self lies in the balance ID, EGO and Super Ego. Balance is not an easy task. When walking on a rope or a string of wires, the ego always adjusts its poles like a tightrope. Life as a series of connections is fully compatible and there is no argument.
Deleuze defines philosophy as providing concepts, defining art as providing effects, and defining science as functional. For example, postmodernism as a philosophy provides us with a binary part of a language in which privilege and marginalization are marked. The deconstructive reading of the text constitutes these inherent contradictions. As an example of ART, let's take a look at "persistence of memory" and #39; surrealist artist Salvador Dali. This painting represents an embryo covered with a melting bell. Dreams and reality are represented together in this artwork. Time is internalized and becomes an internal inner reality. Does the embryo represent a conflict between the artist and his own Oedipus complex? When we look at science, DNA encodes our genes, and the analysis of genetic structures is functional. According to him, literature should be shocked, smash or provoke readers. Asking Deleuze how to show incest, rap, murder and pedophilia in literature is questionable. Sigmund Freud correctly said that society must prevent the continuation of incest and murder civilization. Deleuze also pointed out that scientific and artistic events will lead to new problems in philosophy.
Deleuze divides the film and its philosophy into two parts. They are moving images and time images. The moving image is associated with the motion of the camera, expressing motion. So we found that a series of shots captured on the screen are represented in a sequence or flow. In art movies, there are many variations in which images can be rendered from multiple perspectives. In the time image, the time is indirectly rendered. The film presents images that are freed from the organizational structure of everyday life. Deleuze's views on the audience are not very clear. We succumb to the cinema or challenge it. Popular movies are mainly to meet the entertainment needs of the public. There are many stereotypes in popular movies. On the other hand, art films offer different perspectives. When I watched Akira Kurosawa's dream, I felt like to watch art. Van Gogh's photos made me particularly fascinated. The question of film philosophy is when is it art? Popular movies are the commercial superstition of mass consumption.
Deleuze introduces the concept of life into the concept of machines. For him, the machine is not a metaphor, but a reality. For Deleuze, the machine allows for positive ethics. The machine has no subjectivity or organizational center. The machine works by connecting. De-regionalization occurs when an event occurs that flees or leaves the original territory. My question for Deleuze is how we see life as a machine without subjectivity. For example, making love is like writing a poem. Its functional aspect can be a machine. Sharing and giving love is not mechanical, but poetic, and subjective. If I am talking about the romance of romance, the connection I establish is not a mechanical phenomenon. In a state of de-territorialization, the subject and consciousness will never exist. When I read an article, I didn't detach myself, but I entered the realm of readers' thoughts. Deleuze mistakenly diverted political concepts into human cognition and influence. De-territoriality lacks conceptual clarity. How do we conceptualize morality as a machine system? This will lead to anarchy in the world.
Deleuze once again used the concept of transcendental empiricism. He conflated two unrelated concepts. In existential philosophy, the concept of transcendence has been bound by its divine character and endowed with emotional and emotional status. Empiricism is a philosophy based on the epistemological relationship between facts and data. Method-based experience is scientific or mathematical, and we can say that interpersonal relationships are transcendental.
Orignal From: Critical Analysis of Deleuze's Philosophy
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