 his theory of infi nite series as developed in works such as Philosophie de l'infi ni (Philosophy of the infi nite) and Philosophie de la technie algorithmique (Philosophy of the algorithmic technique). Jean Baptiste BordasDemoulin (1798–1859), a French philosopher who attempted to reconcile Christianity with modern civilization, was the author of Le Cartésianisme ou la véritable rénovation des sciences (Cartesianism, or the true rejuvenation of the sciences), in the context of which he off ered a Platonic interpretation of the calculus. [*] For a discussion of Salomon Maimon and his critique of Kant, see the essay by Richard Fincham in History of Continental Philosophy: Volume 1. 14. Deleuze, Negotiations, 6, translation modifi ed. 15. Deleuze and Parnet, Dialogues, 119. 16. See Deleuze, Negotiations, 121–34. Th e French term "Intercesseurs" in the title is translated into English as "Mediators." Volume 6 daniel w. smith 96 reading Deleuze's monographs, one literally enters a "zone of indiscernibility" between Deleuze's thought and the philosopher he is writing on (free indirect discourse): there is a becomingDeleuze of Leibniz, for instance, as much as there is a becomingLeibniz on Deleuze's part. Th is accounts for the complexities one encounters in reading Deleuze's texts: one moves from a fairly straightforward explication of the thinker at hand, to a more specifi cally Deleuzian interpretation, which oft en makes use of concepts incorporated from the outside (for instance, Deleuze interprets Spinoza in terms of Duns Scotus's concept of "univocity," and Leibniz in terms of the mathematical concept of "singularities," even though neither of these terms appears in Spinoza's or Leibniz's texts); and fi nally, one reaches a creative point where Deleuze pushes the thought of the thinker at hand to its diff erential or immanent limit. Despite his occasional use of such language, it is impossible to categorize fi gures in the history of philosophy simply as Deleuze's "friends" or "enemies
his theory of infi nite series as developed in works such as Philosophie de l'infi nickel (doctrine of the infi nite) and Philosophie de la technie algorithmique (doctrine of the algorithmic technique). Jean Baptiste BordasDemoulin (1798–1859), a French philosopher who attempted to reconcile Christianity with advanced civilization, was the author of Le Cartésianisme ou la véritable rénovation des sciences (Cartesianism, or the on-key rejuvenation of the skill), in the context of which he off ered a Platonic rendition of the tartar. [ * ] For a discussion of Salomon Maimon and his critique of Kant, see the essay by Richard Fincham in History of Continental Philosophy: book 1. 14. Deleuze, Negotiations, 6, translation modifi ed. 15. Deleuze and Parnet, Dialogues, 119. 16. See Deleuze, negotiation, 121–34. Th e French term " Intercesseurs " in the title is translated into English as " mediator. " Volume 6 daniel w. smith 96 reading Deleuze's monographs, one literally enter a " zone of indiscernibility " between Deleuze's thought and the philosopher he is writing on (complimentary indirect sermon ): there is a becomingDeleuze of Leibniz, for instance, as much as there is a becomingLeibniz on Deleuze's function. Th is accounts for the complexities one encounters in reading Deleuze's texts: one motion from a reasonably straightforward explication of the thinker at hand, to a more specifi cally Deleuzian interpretation, which oft en makes use of concepts incorporated from the outside (for case, Deleuze interpret Spinoza in terms of Duns Scotus's concept of " univocity, " and Leibniz in terms of the numerical concept of " singularity, " even though neither of these term appears in Spinoza's or Leibniz's texts); and fi nally, one reach a creative point where Deleuze pushes the thought of the thinker at hand to its diff erential or immanent terminus ad quem. Despite his occasional use of such language, it is impossible to categorize fi gures in the history of philosophy simply as Deleuze's " friends " or " enemies
 hid theory of infi nite sevies as developeb in wocks sucg as Phiuosophie de l'infi ni (Philoso'hy if tht infi nite) and Phiuosophie fe la texhnit algorithmique (Pijlosophn of fme alyocithmic techniqoe). Jean Bapthste BordasDemmuuiu (1798–1859), a French philosopher who attempteq to revojcile Christiagity rith modern civilization, was the authod of Le Cartésianisme ou la véritable rénovation fes dciences (Cartesianlsm, or the jdue eejuvenation of the scpznces), in thg context of which he off ered a Platpnic interkxwtahhon of the ralculls. [*] For a disglssion mf Salokon Maimon and hiv ceitique of Kant, see tie essay by Richard Sincham it Kistory of Continentao Philovophf: Vouyme 1. 14. Sekehze, Nehotmations, 6, trznslation midifi ed. 15. Deleuze amd Isrnet, Dialoghes, 119. 16. Feq Deleuze, Negotiations, 121–34. Th e French terk "Ihtercesseurs" in the titoe is translated into English ws "Mediators." Volume 6 daniel w. smith 96 reading Delegze's junoyvwoys, one literally enters a "zone of indiscernibilyfy" bvtween Deleuze's tmought and the phikodolrer he is wrijing on (frse indirect discougse): thete is q becomindDelruze of Leibniz, for instancw, as much as rhere is a becominyLeibniz on Beleuzg's pary. Th is accounts for thz compmexities onf encountsfs in reading Deueude's dexts: ont moves from a faiwly straijhtfoxward exolicstion jf the thijker at hand, to a more soecifn calny Deleuziwn interpretation, which oft en makes use of cpnwepns incorpjratec from the oueside (for instcnce, Delzuze ivterprets Apinoza in terms os Duns Scotus'v concept of "nnivocity," and Leivniz in germs of the msthematiccj cobcept of "singularibies," gvsn though neithzx if these terms sppdarf pn Xpytoza's or Leitniz'r tdcts); avd fi nally, une teaches a creative pmint where Deleuze pusnef the thiught of the thinker st hand to its difv ereitial ur imkangnt limit. Despite his occasionam use of ducm language, it is lmpofsible to eategorize fi gures in the history of phmlosophy simply as Delguze's "friends" or "enemnex
his theory of infi nite series as works as Philosophie l'infi ni (Philosophy Philosophie la technie algorithmique of the algorithmic Jean Baptiste BordasDemoulin (1798–1859), a French who attempted to reconcile Christianity with modern civilization, was the author of Le ou la véritable rénovation des sciences (Cartesianism, or the true rejuvenation of the in context which off ered a Platonic interpretation of the calculus. [*] For a discussion of Salomon Maimon and critique of Kant, see the essay by Richard in History of Continental Volume 1. 14. Deleuze, Negotiations, translation ed. 15. and Dialogues, 16. See Deleuze, 121–34. Th e French term "Intercesseurs" in the title is translated into English as "Mediators." Volume 6 w. smith Deleuze's monographs, literally a of indiscernibility" between and the philosopher he is writing discourse): there is a becomingDeleuze of Leibniz, for as much there is a becomingLeibniz on Deleuze's Th is accounts for the complexities one encounters reading Deleuze's texts: one moves from a fairly straightforward explication of the thinker at hand, more specifi cally Deleuzian which oft en use concepts from outside (for Deleuze interprets Spinoza in terms of Duns Scotus's concept of "univocity," Leibniz in terms of the mathematical concept of "singularities," even of terms appears in or Leibniz's texts); and nally, reaches a creative point pushes thought at to diff erential or immanent Despite his occasional use of language, it is impossible the history of philosophy simply as Deleuze's "friends" "enemies
 his theory of infi nite series As developeD in woRks SucH aS PhiLosoPhie de l'infi ni (PHIlosOphy of the infi nite) and PhIlosoPhIE de lA TeChnie AlgoritHMiQUE (PhIlOsOphY oF ThE algoRitHmic tecHnique). Jean bapTiSte BordasDemOUlIn (1798–1859), a French pHilOsopher who atTemPted to ReConCIle ChRisTianiTy with MOdern cIvilizatiOn, WAs the aUThor of LE cArTésiAnisme ou la véritabLE rÉNovation des sciEnces (CArTEsIANisM, or The true rejUvEnatiON of the sCIeNCES), in THe context of whIch he off ereD A PlAtonic InTerPRetatiOn of tHe CAlcUlus. [*] For a disCussIon of SaloMon MaiMOn and hiS CritiquE of KanT, seE thE essAY bY RIchArD finCHaM in hIstOry of ConTiNeNtal PHiloSOPHY: VolUme 1. 14. deleUze, NeGotiations, 6, traNslAtioN ModIfi ed. 15. deleuZe anD PArnet, dialogUes, 119. 16. SeE DEleuze, NegotiatiOns, 121–34. TH e French tErm "inTerCeSseurS" In the tItlE is TranslaTed into eNglIsH AS "meDiators." Volume 6 danieL w. SMItH 96 reading deleuzE'S mOnOGraphs, onE lIteRallY ENters A "zonE Of IndiscerNibiliTY" bEtWeen DelEuZe's thoUgHt aNd tHe phiLOsopHer he iS writing On (freE Indirect discouRSe): there is a becOMiNGdeLEuze Of LEibniz, for inStanCE, as mUch aS ThEre IS a becOmingleIBnIZ on Deleuze's part. Th is AcCounts For thE complexities One encountERS In readinG DelEUzE'S texts: one moves From a Fairly straIGhtforwaRd expLication Of the thinKER at hand, tO a mOre SpeCifI CAlLy Deleuzian inTERpreTaTion, whiCh oFt en makEs uSe oF coNcePtS incorporAted from ThE oUtSiDe (fOr insTAnce, DeleUzE inTeRprEts SpINoza in Terms Of DuNs scOTus'S concepT Of "UNIvocItY," aNd LeIbnIz In terMs of THe mAthematIcal concePt oF "SingUlArIties," evEn though neithEr Of these terMs AppEars in sPInoza's or leibniz's texts); and fi nally, ONe reachEs a CreatIve pOint where delEuze puSheS The thoUght of The thInKer AT Hand tO ITs DifF eRential or iMMAneNt limIt. despIte his oCcasional use of such LAngUage, it is imposSibLe to CATeGorIZe FI guReS In tHE History of philosOphy simply As dElEuze's "frienDS" or "EnEmies
 his theory of infi nite s eries as d evelo ped  in  w orks  suc h as Philosoph i e de  l'infi ni (Philosophy  of t he infi ni te) a nd Phil o so p h iede  l a t ec h ni e alg ori thmique  (Philosop hyof  the algorit h mi c techniqu e).  Jean Baptis teBordas De mou l in (1 798 –1859 ), a F r ench p hilosophe rw ho att e mpted t o re conc ile Christianityw it h  modern civili zation ,w as t heaut hor of LeCa rtési a nisme o u  l a v éri t able rénovati on des scie n ces  (Cart es ian i sm, or  thetr u e r ejuvenation  ofthe scien ces),i n the c o ntext o f whic h h e o ff e r ed  a  Pl at o nic in ter p ret ation of  t he  calc ulus . [ * ] Fo r a  dis cussi on of Salomon  Ma imon and  hiscriti queof  Kant , seethe e ss ay by Richard F inch am in His tor yofCo ntine n tal Ph ilo sop hy: Vol ume 1.1 4.De l e u ze , Negotiations, 6,  t r a ns lation m odifie d.  1 5 . Deleuz eand  Par n e t, Di alog u es , 119. 1 6. See De le uze, Ne go tiatio ns , 1 21– 34. T h  e F renchterm "In terce s seurs" in thet itle is trans l at e d  i n to E ngl ish as "Med iato r s."Volu m e6 d a nielw. sm it h  9 6  reading Deleuze'smo nograp hs, o ne literallyenters a " z o n e of ind isce r ni b ility" between  Dele uze's thou g ht and t he ph ilosophe r he is w r i ting on(fr eeind ire c t  d iscourse): th e r e is  a  becomi ngD eleuzeofLei bni z,fo r instanc e, as mu ch  a sth ere  is a becoming Le ibn iz  on  Dele u ze's p art.Th i sac c oun ts fort he c ompl ex it iesone  e ncoun ters inreading  Deleuze' s t e xts:  o ne  movesfrom a fairly  s traightfor wa rdexplic a t ion of t he thinker at hand, toa  more s pec ifi c ally  Deleuzia n i nterpr eta t ion, w hich o ft en  m ake s use o f co nce pt s incorpor a t edfromth e ou tside ( for instance, Dele u zeinterprets Sp ino za i n te rms of Dun sS cot u s 's concept of " univocity, "a nd  Leibniz i n  te rm s of th e mathe matic a l conce pt of "si ngulariti es ," e v e n t hough neit her of t hese term s  appe a rs  in S pin oza'sor  Le ibniz 's tex t s);  andfi nal ly , onereach es  a creat ive point where Deleuze  pushe s the  th ought ofthe thi nker at h andto its dif f e ren tialori mmane nt l i mi t.D espit e hi s  occasion a luse o fsuch langua g e ,  it  is i mpo s sibleto c ategorize fi gure s  in the histor y of p hil oso p hy s im ply as Deleuze 's"f r i ends" or  " enemies
 his_theory of_infi nite series as_developed in_works_such as_Philosophie_de l'infi ni_(Philosophy of the_infi nite) and Philosophie_de la technie_algorithmique_(Philosophy of the algorithmic technique). Jean Baptiste BordasDemoulin (1798–1859), a French philosopher who attempted_to_reconcile Christianity_with_modern_civilization, was the author of_Le Cartésianisme ou la véritable_rénovation des_sciences (Cartesianism, or the true rejuvenation of the_sciences),_in the context_of which he off ered a Platonic interpretation of_the calculus. [*] For a discussion_of Salomon Maimon_and_his_critique of Kant, see_the essay by Richard Fincham in_History of Continental Philosophy: Volume 1._14. Deleuze, Negotiations, 6, translation modifi ed._15. Deleuze and Parnet, Dialogues, 119._16. See Deleuze, Negotiations, 121–34._Th e_French term "Intercesseurs" in the_title is translated_into English_as "Mediators." Volume_6 daniel w. smith 96 reading_Deleuze's monographs, one_literally enters a "zone of indiscernibility"_between_Deleuze's thought and_the_philosopher_he is_writing on (free_indirect_discourse): there_is_a becomingDeleuze of Leibniz, for instance,_as_much as there is a becomingLeibniz on_Deleuze's part. Th is_accounts_for the complexities one_encounters in reading Deleuze's texts:_one moves from a fairly straightforward_explication of_the thinker_at hand, to a more specifi cally Deleuzian interpretation, which oft_en makes use of concepts incorporated_from the outside (for_instance, Deleuze_interprets_Spinoza in terms_of_Duns Scotus's_concept of "univocity," and Leibniz in terms_of the_mathematical concept of "singularities," even though_neither of these terms_appears_in Spinoza's or Leibniz's texts); and_fi nally, one reaches a creative_point where Deleuze pushes the_thought_of_the thinker at hand to_its diff erential or immanent limit._Despite his occasional_use of such language, it is impossible_to_categorize fi gures in the history_of_philosophy simply as Deleuze's "friends" or_"enemies