immanence

is a confused non-reflective consciousness, ignorant of the profane experience of the opposition between subject and object, between the 'I' and other i's.

Immanence can never be articulated in terms of the opposition between subject and object, which characterizes experience in the profane world of work, action and project. However, it is the place of a deep subjectivity, a confused non-reflective consciousness of the self that is not limited by the I or other I's (TR300/31).

is a life and nothing else, in that a life is everywhere, in all moments that a given living subject goes through.

We will say of pure immanence that it is A LIFE and nothing else.. . A life is everywhere, in all moments that a given living subject goes through and that are measured by giving lived objects: an immanent life carrying with it the events or singularities that are actualized in subjects and objects. This indefinite life does not itself have moments, close as they may be to one another, but only between-times'(2001)

is a philosophy where everything happens by compromise, by protoplasmic transformations, by a tepid cellular chemistry. The philosophy of transcendence thrown us on to the highway, in the midst of dangers, under a dazzling light.

No more is necessary to dispose of the effete philosophy of immanence, where everything happens by compromise, by protoplasmic transformations, by a tepid cellular chemistry. The philosophy of transcendence thrown us on to the highway, in the midst of dangers, under a dazzling light. (sartre 1939: .pfd)

This is the point at which Deleuze can question immanance itself. Immanence does not refer to being immanent in something or being immanent to something... it does not depend on an object or pertain to a subjeect. Deleuze is not talking about what is immanent to the world or what is immanent to language or even what is immanent to life. 'Immanence is absolute in itself' (Hardt notes on TP 54)

is an exclusive humanism in which the highest good or final goal is nothing other than human flourishing.

For Taylor, immanence is an exclusive humanism in which the highest good or final goal is human flourishing per se rather than something that transcends or is independent of haman flourishing (ibid: 16-17)

is complete is the claim that there is no second world behind the world of appearance.

[Hyppolite, Jean. 1952. Logic and Existence

is continuous, impersonal, and without distinction. It is the dynamic and fluid life energy that is always in excess.

Bataille qualifies immanence explicitly as 'continuous,' 'impersonal' and 'without distinction,' and qualifies intimacy as 'profound subjectivity' (TR 301/33). In The Accursed Share, he interprets that ground in terms of the dynamic and fluid life energy that is always in excess. (direk).

is defined by a kind of dualism, a dualism that 'is a preparatory distribution within a pluralism,' within, in other words, a multiplicity.

3 Then I am going to construct the positive logic of Foucault's relation of immanence by means of another text, . . . if I say that for Deleuze whom we must also keep in mind here immanence is defined by a kind of dualism, a dualism that ''is a preparatory distribution within a pluralism,' within, in other words, a multiplicity.

immanence, n.All

immanence