A Master Of Creating Concepts

Philosophy, according to Hegel, is thought thinks of thought itself. So'what isphilosophy'is maybe the most typical philosophical question. This is also what wenormally call a metaphilosophical question, that is, the philosophical question which isexploring the views and opinions of philosophy to philosophy itself. For this question,Deleuze's clear answer is that philosophy is an art of creating concepts.Specifically, Deleuze believes that the idea of the concept is a matter ofarticulation, of cutting and cross cutting. So evaluating a concept can not only to asingle concept but a bunch of concepts. Or according to Deleuze, a concept needs to beinspected on the plane of immanence. Immanence is against transcendence whichexists in the traditional philosophy. Transcendence always the'towards'betweenhierarchies, which means Plato's sense of temporal world affiliated and towards to theother world. Such a primary and secondary, hierarchical philosophical tradition, whosedistinct label is fundamentality, closure, and identity, is called'root-tree'structure byDeleuze. The key point of'root-tree'structure of is the bifurcation of the tree trunk,and then the secondary tree trunk. Deleuze critiques this point of view because the treeis that which is close, identical and'self eating'. Hegelian philosophy also loses itspower because of'self eating'.Instead of the distinction between the primary concepts and the secondaryconcepts, Deleuze's concepts are plateaus which are independent each other. Deleuzeborrows the concept of'rhizome'to describe the relationship between the concepts.For Deleuze, the most critical or even the unique task of philosophy is fabricating orcreating concepts, but concept is never merely the attribute of'philosophy'. SoDeleuze's concepts open to other subjects, such as science or art even literature, thus, the barriers among disciplines are eliminated, and philosophy can draw strength whichis outside of philosophy. Thus, philosophy and non-philosophy can generate from eachother.Although Deleuze is critical of traditional metaphysics's identity, foundationalism,even the tendency of absolute rationalism, he never thinks that Philosophy has ended,and he never doubts about the legitimacy of the philosophy. Thus, instead of gettingentangled in the questions that are related to the ended philosophy, he's back tophilosophy to rediscover or to'generate'new philosophical tradition. Because ofwhich, he resorts to Spinoza, Leibnitz, Nietzsche, and even Marx. And he volunteers toseek the potential elements which can inspire philosophy itself outside philosophy butinside'non- philosophy', which makes him construct a kind of difference ontology.Diversification and Self-differences in its characteristics make the philosophy ofDeleuze full of generative power and have the inherent requirement and power tochange the reality in a Marx meaning.Deleuze tells us that the reason why a philosophy can be a great philosophy is notwhether it is capable of being placed in a specific and restricted domain in our reason,but whether it can maximize what philosophy can do and create a field in philosophy:creating a form of concept and thought which opens up new difference and thoughtpath.The above is an outline of Deleuze thoughts, and we study Deleuze based on thefollowing considerations:Philosophers such as White and Ayer think that the twentieth Century philosophy,also called modern philosophy started from attacks against Hegel. Accompanied withthe collapse of Hegel's philosophy system as the epitomizing of western philosophy,philosophy of sameness, foundationalism and of systemic seems to have ceased toexist. But in our opinion, although different modern western philosophers are trying tooppose foundationalism of the traditional western philosophy, new'foundations'inevitably appear in this process. So we can say that multiple foundations exist inmodern philosophy has a fact that does not dispute. For Marxism with Chinese characteristics, perhaps we can say further, for Marxism philosophy in China, thecondition may be more complex. The most fundamental challenge here is that enteringthe world of chaos with the traditional metaphysics foundationalism thinking modetends to make us go into a death philosophy of sameness, but the abolition of thefoundationalism philosophy and let free the multiple, relativism philosophy spread willactually easy to lead the world into chaos and lead to a condition that people do notknow what course to take. How should we face the multiple basic facts? How shouldwe choose a new plane of immanence to enter the reality of chaos? To answer thisquestion, we base on the Marxism basic position, with an open mind, with recognitionof multiple statuses and are in favor of realizing multiple dialogues under the premiseof'comprehensible'. Dialogues are not arguments, they do not aim to accept, theybreak the barriers among thoughts, open up further possible spaces of thinking andabsorb foreign thought energies, and by doing this make ourselves an implementationof a kind of dialectical self growth. At large, we put this philosophy as'multiplefoundationalism view of philosophy'.Under the premise of multiple foundationalism view of philosophy, we try to talkwith Deleuze's philosophy. We choose Deleuze because on the whole our view ofphilosophy is close to the aims of Deleuze's philosophy. Two kinds of heterogeneousbut close ideas are easier to hit folds, to form pleats, and to form a resonance in theopen of the pleats. This sort of resonance is easy to generate now thoughts or newconcepts. First of all, we agree with Deleuze for his affirmation of the differences inthe ontological level. The Differences Ontology has cancelled the sameness and grades,which means the absolute freedom. The second lies on Deleuze's political stance, as hesaid, he never gave up Marx, he and Guattari are still Marxists. He always adhere todialectical critique of capitalism. He used the nomadism to replace Marx's class theory;He gave up the macro revolutionary program type of plans for wars and chose an openstyle of micro sense of inner escape or say adventures of the mind.However,although there are differences in terms of specific ideas between Deleuze and Marx,like Derrida, he always advocates that we cannot lose the social critique dimension that But in terms of specific ideas on Deleuze and Marx's difference, like Derrida, healways advocates cannot lose Marx open social critique dimension that Marx opened.The first innovation of this article is to find the'generation'of trajectory ofDeleuze's thinking .The second is to reckon the creation of concept as the way weinsist on Marxism philosophy today. That is because creating concepts is the way weintervene in the world, this intervention is in fact the'show'of reality, and sublimationof our demand of reality. As Marx puts it,'Dialectics reckons every existing form as inconstant motion, and therefore understands it from its temporary aspects; dialecticsdoes not worship anything, in its essence, it is critical and revolutionary.'WhetherDeleuze agrees or not, the way creating concepts itself affects the reality can only bethat of the dialectics. The concepts themselves contain a thought plateau or as say it inour way, the way of thinking. Therefore, a necessary, strange concept will inevitablycause and force the existence or the reality change. And therefore, we finally figureDeleuze's portrait sketches as'a concept-creating master as a Marxist'.