Today was a kind of Sartre day. To quote an entry from Nausea:
Today: nothing: existed
I mean it: I got nothing from today’s study point at the library. Fortunately, my process allows for a few fallbacks. I can (and will), for instance, go back through some of my previous notes on this particular book (James William’s guide to Difference and Repetition). There is always, everyday that space to fill. And it is not coincidental that I bring Sartre into the mix. So let’s roll the dice:
“At this point, the extent of the ambitions and revolutionary aims of Difference and Repetition come into view. It is not only a book on ‘how a life is lived best’, rather, it is a book that claims that pure differences are the other face of all actual things – there is no such thing as a well-defined actual life.” -Williams, James. Gilles Deleuze’s Difference and Repetition: A Critical Introduction and Guide (p. 13). Edinburgh University Press. Kindle Edition.
What I want to explore here is the influence of Sartre on Deleuze in that what Deleuze is confronting and opposing here is a kind of Sartrean Bad Faith: that which seeks to fix the precarious nature of reality. The main difference lies in Deleuze’s prescription of “connect and forget” whereas Sartre was attempting to be descriptive in the ontological model of the relationship between being-for-itself and being-in-itself. Whereas Sartre was mainly submitting to a kind of existential forward flight (as it had been described by his critics), Deleuze was basically egging it on.
And the reason (as I see it (that Deleuze did so has to do with his inclusion of Leibniz’s description of an seascape in which the individual enjoys a composite effect that could be broke down to an infinite series of individual events –that is if one had the resources. The problem for him was the subject always working in a finite space attempting to broach the infinite. So his solution was a kind of intellectual attention deficit disorder in which the subject bounced around the rhizomatic matrixes (he had yet to develop (in order to broach (or “traverse” as he liked to say (a sense of the whole. Hence the manifesto of “connect and forget” that puts the individual at any given point in the matrix while anchoring them (in a very loose sense (through the residual effects of previous points in the matrix the individual is wandering. And to Deleuze, clinging to those previous points can only weigh the flight down.
Now the important thing to note here is how this escalated (w/Guatarri (into the too-accelerated process encouraged by The Anti-Oedipus. As D & G saw: too many people with a taste for chaos were using it as a justification for self destruction. This is why they had to back down in A Thousand Plateaus.