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Extra info for Anatomies of the subject: Spinoza and Deleuze
51 EID6: By God I understanda being absolutely infinite, that is, a substanceconsisting of an infinity of attributes, of which each one expressesan eternal and infinite essence. EIID I: By body I understanda mode that in a certain and determinate way expressesGod's essenceinsofar as he is consideredas an extended thing. What is being set out here then, and what Deleuze in his reading, are two amplifies types of distinction: between forms of being within being (between attributes, substance, and essences, in EID6); and between determined things within their form (extended bodies and the form of extension, in EIID 1).
See the second tendency, read as a philosopher of Deleuze: The Clamor of Being; and Peter Hallward, `The Singular and the Specific, Recent French Philosophy', in Radical Philosophy, 99 (Jan/Feb 2000), pp. 6-18, and especially `Deleuze and the Redemption from Interest', in Radical Philosophy, 81 (Jan/Feb 1997), pp. 6-21. 8. 30: it is `typical to assumethat, rather Foucault Klossowski Nietzsche is Nietzsche it the and of same radically anti-Hegelian than Spinoza, decisive is the model and ally'. who 46 Spinoza with whom Deleuze can think both difference and unity, without ultimately into being either a philosopher of difference, or a philosopher of the one.
81. 43 his contemporaries sought to combat. For Deleuze there be can no originary selfidentity difference the only as perpetual self-differing or variation of being. In a neat - deconstructive move Deleuze turns the Hegelian dialectic against itself: what makes a cause necessary, he says, is that it is internal to being, otherwise, if cause is external, it be can or not be, so that the existence of being becomes only contingent or accidental. For Deleuze, as for Hegel, "cause" is equivalent to "difference" but only understood internal as an cause does it become necessary: the being of being.