Editing Gilles Deleuze (section)

=== Similarities with Heidegger ===
From the 1930s onward, German philosopher [[Martin Heidegger]] wrote in a series of manuscripts and books on concepts of Difference, Identity, [[Object (philosophy)|Representation]], and [[Event (philosophy)|Event]]; notably among these the [[Contributions to Philosophy|''Beiträge zur Philosophie'' ''(Vom Ereignis)'']] (Written 1936-38; published posthumously 1989); none of the relevant texts were translated into French by Deleuze's death in 1995, excluding any strong possibility of appropriation. However, Heidegger's early work can be traced through mathematician [[Albert Lautman]], who drew heavily from Heidegger's ''[[Being and Time|Sein und Zeit]]'' and ''Vom Wesen des Grundes'' (1928), which James Bahoh describes as having "...decisive influence on the twentieth century mathematician and philosopher [...] whose theory of dialectical Ideas Deleuze appropriated and modified for his own use."<ref>{{Cite book |last=Bahoh |first=James |title=Heidegger and Deleuze: The Groundwork of Evental Ontology |publisher=Duquesne University |year=2016 |pages=3 |language=EN}}</ref> The similarities between Heidegger's later, [[Kehre|post-turn]], 1930-1976 thought and Deleuze's early works in the 60s and 70s are generally described by Deleuze-scholar [[Daniel W. Smith (philosopher)|Daniel W. Smith]] in the following way: <blockquote>"''Difference and Repetition'' could be read as a response to ''Being and Time'' (for Deleuze, Being is difference, and time is repetition)."<ref>{{Cite book |last=Smith |first=Daniel |url=http://worldcat.org/oclc/1302164289 |title=Essays on Deleuze |publisher=Edinburgh University Press |year=2012 |isbn=978-0-7486-4334-9 |pages=30 |oclc=1302164289}}</ref></blockquote>Bahoh continues in saying that: "...then ''Beiträge'' could be read as ''Difference and Repetition''<nowiki/>'s unknowing and anachronistic doppelgänger."<ref>{{Cite book |last=Bahoh |first=James |title=Heidegger and Deleuze: The Groundwork of Evental Ontology |publisher=Duquesne University |year=2016 |pages=6–7 |language=EN}}</ref> Deleuze and Heidegger's philosophy is considered to converge on the topics of Difference and the Event. Where, for Heidegger, an evental being is constituted in part by difference as "...an essential dimension of the concept of event"; for Deleuze, being is difference, and difference "differentiates by way of events." In contrast to this, however, Jussi Backman argues that, for Heidegger, being is united only insofar as it consists of and ''is'' difference, or rather as the movement of difference, not too dissimilar to Deleuze's later claims:<blockquote>"...the unity and univocity of being (in the sense of being), its 'selfsameness,' paradoxically consists exclusively in difference."<ref>{{Cite book |last=Backman |first=Jussi |url=http://worldcat.org/oclc/946567759 |title=Complicated Presence: Heidegger and the Postmetaphysical Unity of Being |publisher=SUNY Press |year=2015 |isbn=978-1-4384-5648-5 |pages=234 |oclc=946567759}}</ref></blockquote>This mutual apprehension of a differential, Evental ontology lead both thinkers into an extended critique of the representation characteristic to Platonic, Aristotelian, and Cartesian thought; as Joe Hughes states: "''Difference and Repetition'' is a detective novel. It tells the story of what some readers of Deleuze might consider a horrendous crime [...]: the birth of representation."<ref>{{Cite book |last=Hughes |first=Joe |title=Deleuze's Difference and Repetition |publisher=Continuum |year=2009 |isbn=978-0-8264-2112-8 |location=London |pages=24 |language=EN}}</ref> Heidegger formed his critiques most decisively in the concept of the fourfold [''German: das Geviert''], a non-metaphysical grounding for the thing (as opposed to "object") as "ungrounded, mediated, meaningful, and shared"<ref>{{Cite book |author-link= Andrew J. Mitchell |last=Mitchell |first=Andrew |title=The Fourfold: Reading the Late Heidegger |publisher=Northwestern University |year=2015 |isbn=978-0-8101-3076-0 |pages=308 |language=EN}}</ref> united in an "event of appropriation" [''Ereignis'']. This evental ontology continues in ''Identität und Differenz'', where the fundamental concept expressed in ''Difference and Repetition'', of dethroning the primacy of identity, can be seen throughout the text. Even in earlier Heideggerian texts such as ''Sein und Zeit'', however, the critique of representation is "...cast in terms of the being of truth, or the processes of uncovering and covering (grounded in Dasein's existence) whereby beings come into and withdraw from phenomenal presence." In parallel, Deleuze's extended critique of representation (in the sense of detailing a "genealogy" of the antiquated beliefs as well) is given "...in terms of being or becoming as difference and repetition, together with genetic processes of individuation whereby beings come to exist and pass out of existence."<ref>{{Cite book |last=Bahoh |first=James |title=Heidegger and Deleuze: The Groundwork of Evental Ontology |publisher=Duquesne University |year=2016 |pages=113 |language=EN}}</ref> 

Time and space, for both thinkers, is also constituted in nearly identical ways. Time-space in the ''Beiträge'' and the three syntheses in ''Difference and Repetition''<ref>{{Cite book |last=Deleuze |first=Gilles |title=Difference and Repetition |publisher=Continuum |year=2001 |isbn=0-8264-5957-9 |location=London |pages=79 |language=EN}}</ref> both apprehend time as grounded in difference, whilst the distinction between the time-space of the world [Welt] and the time-space as the eventual production of such a time-space is mirrored by Deleuze's categorization between the temporality of what is actual and temporality of the virtual in the first and the second/third syntheses respectively. 

Another parallel can be found in their utilization of so-called "generative paradoxes," or rather problems whose fundamental problematic element is constantly outside the categorical grasp fond of formal, natural, and human sciences. For Heidegger, this is the Earth in the fourfold, something which has as one of its traits the behaviour of "resisting articulation," what he characterizes as a "strife";<ref>{{Citation |last=Canan |first=Alberto Carillo |title=The Concept of "Earth" in Heidegger: History and the "Oblivion of Being" |date=2001 |url=https://doi.org/10.1007/978-94-010-0930-0_8 |work=Passions of the Earth in Human Existence, Creativity, and Literature |pages=101–110 |editor-last=Tymieniecka |editor-first=Anna-Teresa |place=Dordrecht |publisher=Springer Netherlands |language=en |doi=10.1007/978-94-010-0930-0_8 |isbn=978-94-010-0930-0 |access-date=2022-05-03}}</ref> for Deleuze, a similar example can be spotted in the paradox of regress, or of indefinite proliferation in the ''Logic of Sense''.<ref>{{Cite book |last=Deleuze |first=Gilles |url=http://worldcat.org/oclc/920869689 |title=Logic of Sense |publisher=The Athlone Press |year=1990 |isbn=1-4742-3488-7 |location=London |pages=28 |language=EN |oclc=920869689}}</ref>