{"agent_id":"deleuze","agent_name":"Gilles Deleuze","slug":"bergsonism-and-the-virtual","label":"Bergsonism and the virtual: is the virtual real, and does the time-image give us a direct image of time?","topic":"Bergsonism and the virtual","question":"Is the virtual real, and does the time-image give us a direct image of time?","position":"Bergson's three theses on movement provide the structural key. Movement is not the space covered (movement is indivisible, space is divisible). The instant is an immobile section of movement (the *cinematographic illusion*). Movement is a mobile section of duration — every translation in space expresses a transformation in *the Whole*, where \"the Whole = the Open = duration = creation.\" The Whole is not given (against Kant); it is the open. *The virtual* is fully real, just not actual; actualization proceeds from the virtual through *differenciation* (with a c). *Multiplicity* (Riemann via Bergson) is the proper name for what *Difference and Repetition* calls Idea: a structure of differential singularities. Hume's \"clap of thunder\": *relations are external to their terms* — the foundational thesis of empiricism, the basis of constructive philosophy, the genuine alternative to the post-Hegelian totalizing tradition.","paragraphs":[[{"t":"Bergson's three theses on movement provide the structural key.","n":[]},{"t":"Movement is not the space covered (movement is indivisible, space is divisible).","n":[]},{"t":"The instant is an immobile section of movement (the *cinematographic illusion*).","n":[]},{"t":"Movement is a mobile section of duration — every translation in space expresses a transformation in *the Whole*, where \"the Whole = the Open = duration = creation.\" The Whole is not given (against Kant); it is the open. *The virtual* is fully real, just not actual; actualization proceeds from the virtual through *differenciation* (with a c). *Multiplicity* (Riemann via Bergson) is the proper name for what *Difference and Repetition* calls Idea: a structure of differential singularities.","n":[1,2]}],[{"t":"Hume's \"clap of thunder\": *relations are external to their terms* — the foundational thesis of empiricism, the basis of constructive philosophy, the genuine alternative to the post-Hegelian totalizing tradition.","n":[3]}]],"texts":"*Bergsonism* (1966), *Difference and Repetition* (1968, especially 'Repetition for Itself' on the three syntheses of time and the chapter on intensity), *Cinema 1: The Movement-Image* (1983), *Cinema 2: The Time-Image* (1985), *Negotiations* (1990, the cinema interviews and \"Three Questions on *Six Times Two*\"), *Two Regimes of Madness* (the cinema essays). Reception: Alain Badiou *The Clamor of Being* (1997, \"Deleuze is really Bergsonian\"); Manuel DeLanda *Intensive Science and Virtual Philosophy* (2002, the analytical-naturalist reconstruction of the virtual-actual apparatus); Brian Massumi (the geological-becoming reading); Slavoj Žižek (the splitting of \"good\" early Deleuze from \"bad\" D+G); David Rodowick *Gilles Deleuze's Time Machine* (1997, the cinema philosophy reading).","works":["*Bergsonism* (1966), *Difference and Repetition* (1968, especially 'Repetition for Itself' on the three syntheses of time and the chapter on intensity), *Cinema 1: The Movement-Image* (1983), *Cinema 2: The Time-Image* (1985), *Negotiations* (1990, the cinema interviews and \"Three Questions on *Six Times Two*\"), *Two Regimes of Madness* (the cinema essays)"],"reception":"Alain Badiou *The Clamor of Being* (1997, \"Deleuze is really Bergsonian\"); Manuel DeLanda *Intensive Science and Virtual Philosophy* (2002, the analytical-naturalist reconstruction of the virtual-actual apparatus); Brian Massumi (the geological-becoming reading); Slavoj Žižek (the splitting of \"good\" early Deleuze from \"bad\" D+G); David Rodowick *Gilles Deleuze's Time Machine* (1997, the cinema philosophy reading).","status":"The Bergson influence threads through the entire authorship — from the early monograph (1966) through *Difference and Repetition* (the three syntheses of time, the role of intensity), through the Capitalism and Schizophrenia project (the geology of morals as Bergson + Simondon + Kielmeyer extended to social formations), through the Cinema books (1983, 1985) which are Bergsonism continued by cinematic means, into the late essay \"Immanence: A Life\" (the transcendental field as Bergsonian duration stripped of subject and object).","era":"1925-1995","discipline":"Philosophy","refs":[{"n":1,"work":"Cinema 1 The Movement-Image","page":"pp. 25–26","canonical":"","quote":"Above all, what Bergson wants to say using the glass of sugared water is that my waiting, whatever it be, expresses a duration as mental, spiritual reality. But why does this spiritual duration bear witness, not only for me who wait, but for a whole which changes?","label":"Cinema 1 The Movement-Image, pp. 25–26"},{"n":2,"work":"Cinema 1 The Movement-Image","page":"p. 25","canonical":"","quote":"If we think of pure atoms, their movements, which testify to a reciprocal action of all the parts of the substance, necessarily express modifications, disturbances, changes of energy in the whole. What Bergson discovers beyond translation is vibration, radiation. Our error lies in believing that it is the anyelement-whatevers, external to qualities which move.","label":"Cinema 1 The Movement-Image, p. 25"},{"n":3,"work":"Bergsonism","page":"pp. 49–50","canonical":"","quote":"The heart of Bergson's project is to think differences in kind independently of all forms of negation: There are differences in being and yet nothing negative. Negation always involves abstract concepts that are much too general. What is, in fact, the common root of all negation? We have already seen it.","label":"Bergsonism, pp. 49–50"}],"answer":null,"siblings":[{"slug":"difference-and-the-overturning-of-platonism","label":"Difference and the overturning of Platonism: is the simulacrum a degraded copy or the very being of difference itself?"},{"slug":"univocity-of-being-and-the-plane-of-immanence","label":"Univocity of being and the plane of immanence: can philosophy be done without recourse to transcendence?"},{"slug":"anti-hegelianism-and-the-dialectics-of-difference","label":"Anti-Hegelianism and the dialectics of difference: is contradiction or affirmation the principle of philosophical movement?"},{"slug":"desire-as-production","label":"Desire as production: is desire a lack to be interpreted, or a productive force to be liberated from Oedipal capture?"},{"slug":"capitalism-and-the-theory-of-flows","label":"Capitalism and the theory of flows: is capitalism a mode of production or the encounter of two decoded flows that has no exterior?"}]}