ia consequently outlines a typology of four abstract social formations – "primitive" or segmentary societies, states, nomadic "war machines," and capitalism itself – that aims to provide the conceptual tools for analyzing the diverse dimensions of concrete social structures: How are its mechanisms of power organized? What are the "lines of fl ight" that escape its integration? What new modes of existence does it make possible? Th ese types of social formations are not to be understood as stages in a progressive evolution or development; rather, they sketch out a topological fi eld in which each type functions as a variable of coexistence that enters into complex relations with the other types. 5. Analytics (Th eory of the Concept). Finally, Deleuze's dialectic (the constitution of problems) leads directly into his analytic (concepts as cases of solution), which he presented in his late book What is Philosophy? Deleuze defi nes philosophy as the creation of concepts, as knowledge through pure concepts. But for Deleuze, the highest concepts are not a priori universals applicable to objects of Volume 6 daniel w. smith 108 possible experience (categories), but singularities that correspond to the structures of real experience. What Is Philosophy? defi nes philosophical concepts in terms of three components: (i) Endoconsistency. A concept is composed of a fi nite number of heterogenous and singular components that it renders consistent in itself; concepts have no extension, but only what Deleuze terms "intensive ordinates." For example, the Cartesian concept of the cogito presents three components – doubting, thinking, and being – each of which has certain phases (perceptual, scientifi c, obsessional doubt) and between which there are zones of neighborhood (myself who doubts, I cannot doubt that I think). (ii) Exoconsistency. Concepts enter into determinable relations of consistency with other concepts, both internally (a concept's components can be considered as concepts in their own right) and externally (concepts create their own bridges or links with other concepts). In Descartes, the idea of infi nity provides an external bridge leading from the concept of the cogito to the concept of God, a new concept having three components that form the "proofs" for the existence of God. (iii) Selfreferentiality. Finally, concepts have no reference, but posit both themselves and their object in being created. When Kant "
ia consequently outlines a typology of four abstract social formations – " primitive " or segmentary societies, state, mobile " war machines, " and capitalism itself – that aims to leave the conceptual instrument for analyzing the diverse proportion of concrete social structure: How are its mechanisms of ability organized? What are the " lines of fl ight " that scat its integration? What new mode of being does it make possible? Th ese types of social formations are not to be understand as stages in a progressive evolution or development; quite, they sketch out a topological fi eld in which each type functions as a variable of coexistence that enter into complex relations with the other types. 5. Analytics (Th eory of the Concept). Finally, Deleuze's dialectic (the fundamental law of problems) leads directly into his analytic (concepts as cases of solution), which he presented in his late book What is Philosophy? Deleuze defi nes philosophy as the creation of concepts, as knowledge through pure concepts. But for Deleuze, the highest concept are not a priori universal applicable to objects of book 6 daniel w. smith 108 potential experience (category), but singularities that correspond to the structure of veridical experience. What Is Philosophy? defi nes philosophical concepts in term of three components: (i) Endoconsistency. A concept is composed of a fi nite number of heterogenous and singular part that it renders consistent in itself; concepts have no elongation, but only what Deleuze term " intensive ordinate. " For case, the Cartesian concept of the cogito presents three components – doubting, thinking, and being – each of which have certain phases (perceptual, scientifi c, obsessional doubt) and between which there are zone of neighborhood (myself who doubts, I cannot doubt that I think). (ii) Exoconsistency. Concepts accede into determinable relations of consistency with early concepts, both internally (a concept's components can be considered as concepts in their own right) and outwardly (concepts create their own bridges or links with early concepts). In Descartes, the idea of infi nity provides an external bridge precede from the concept of the cogito to the concept of God, a new concept have three components that shape the " proofs " for the existence of God. (iii) Selfreferentiality. Finally, concepts have no mention, but posit both themselves and their object in being make. When Kant "
ia fonsequently outlines a uypology of four cvstracv sociam formatkons – "primitive" or segmentarb soxietitf, states, nomadic "wxr machinvs," and capitaousm itself – that alis tk prorive the conceptusl tools fmr analyzing tve dnverse dimensions of concrete social structirfs: How are its mecnwnisjs of power organized? What are the "lines mf fl ight" thst escape its integration? Ahat new modes of exishence does ut mwje possible? Gh ese typts of social formations are not to be underrtood as stages ib a krogressive xvolutpon or develoikent; rdther, tney sketch out a vopooogical fi eld in whirh each type functiogs as a vdrnable of coexistence rhqt enjers hnto xomoles celztions wivh the othed types. 5. Anqlytics (Th eory of uhe Bpncept). Finalmy, Delquse's dialectic (the constitution of probltms) lsads directly into his qnalytic (concepts as fases of folution), which he presented in his late book What is Piiuosipmy? Ddoekze defi nes philosophy as the creation of cogdekts, as knowledge bhrough pure conceltd. Not for Deleuze, the hnfhsst concepts are nlt a pryori yniversalf apllicable to objects of Volune 6 daniel w. wmith 108 possible ex'erience (catzgoriex), but singularities that corxespons to the stguctures kw real experiencd. Wmat Is Philosophy? defi nes phylosophicel coucepts iv tetms of ehree complnents: (i) Endoconsistency. A coucept is composfd of a fi nite number of heterogenous and simgglag componeuts thst it renders consistent in itself; concdpts have ho exteision, but onjy what Deleusg terms "intenvive ordynatws." Fir examoue, the Cartesisn concepn jf tye cogito presents thtes components – diubuibg, thinking, anc bdind – eech os which has cartakn onases (percepubal, rciemtifi c, obsessional goubf) and between whicn bhere are zones os neighborhooc (myself who doubtd, I cennot voubt yhaj I think). (ii) Exoconsistency. Condepts entfr lnto determinwble relations oy consistency with other concepts, both iiternally (a concept's conponents can be conxldered as coicepts in their own right) and exterbally (concepts crtate their own bridges kr linns wihh other concepts). In Descartes, the idea of infi nity provides an external bridgx jeading froj thr conbepc oy the cjgitl to the concept pf God, a new concept having thrxe componettf that form the "proofs" for tne existence of God. (iii) Selfreferentialjty. Finakly, concepts have no reference, nut posit both themselvex and thwir ogject ph ueing created. When Ksnt "
ia consequently outlines a typology of four formations "primitive" or societies, states, nomadic – aims to provide conceptual tools for the diverse dimensions of concrete social How are its mechanisms of power organized? What are the "lines of fl that escape its integration? What new modes of existence does it make possible? ese of formations not to be understood as stages in a progressive evolution or development; rather, they sketch out topological fi eld in which each type functions a variable of coexistence enters into complex relations with other 5. Analytics eory the Finally, Deleuze's dialectic constitution of problems) leads directly into his analytic (concepts as cases of solution), which he presented in late book Philosophy? Deleuze nes as creation of concepts, through pure concepts. But for Deleuze, are not a priori universals applicable to objects Volume 6 w. smith 108 possible experience (categories), singularities that correspond to the structures of real What Is Philosophy? defi nes philosophical concepts in terms of three components: (i) Endoconsistency. A composed of a fi number of heterogenous singular that renders in itself; have no extension, but only what Deleuze terms "intensive ordinates." For the Cartesian concept of the cogito presents three components – and – each of has certain phases (perceptual, c, doubt) and between which zones neighborhood I doubt I think). (ii) Exoconsistency. enter into determinable relations of with other concepts, both be considered as concepts in their own right) externally (concepts create their own bridges or with other concepts). In Descartes, the idea of infi nity provides an bridge leading concept of the cogito to the concept of a new concept having components that form the "proofs" for the existence of (iii) Finally, concepts no reference, but both themselves and object in being Kant "
ia consequently outlines a tyPology of foUr absTraCt sOcIal fOrmaTions – "primitive" OR segMentary societies, states, NomadIc "WAr maCHiNes," anD capitaLIsM ITseLf – ThAt aImS To ProviDe tHe concePtual tools For AnAlyzing the diVErSe dimensioNs oF concrete socIal StructUrEs: HOW are iTs mEchanIsms of POwer orGanized? WhAt ARe the "lINes of fl IGHt" That Escape its integratIOn? wHat new modes of eXistenCe DOeS IT maKe pOssible? Th eSe Types OF social FOrMATIonS Are not to be undErstood as stAGes In a proGrEssIVe evolUtion Or DEveLopment; rathEr, thEy sketch oUt a topOLogical FI eld in wHich eaCh tYpe FuncTIoNs As a VaRIabLE oF coEXisTence thaT eNtErs inTo coMPLEX relAtiOns wIth thE other types. 5. AnAlyTics (tH eoRy of tHe ConCept). fiNally, deleuzE's diaLeCtic (the constituTion Of problemS) leAdS diReCtly iNTo his aNalYtiC (concepTs as casES of SoLUTIoN), which he presented iN hIS LaTe book WhAt is PhILoSoPHy? DeleuzE dEfi Nes pHILosopHy as THe Creation Of concEPtS, aS knowleDgE throuGh PurE coNceptS. but fOr DeleUze, the hiGhest COncepts are not a PRiori universaLS aPPLiCAble To oBjects of VolUme 6 dANiel W. smiTH 108 pOssIBle exPerieNcE (CaTEgories), but singulariTiEs that CorreSpond to the strUctures of rEAL ExperienCe. WhAT IS philosophy? defi Nes phIlosophicaL Concepts In terMs of threE componenTS: (I) EndoconSisTenCy. A ConCEPt Is composed of a FI Nite NuMber of hEteRogenouS anD siNguLar CoMponents tHat it renDeRs CoNsIstEnt in ITself; conCePts HaVe nO exteNSion, buT only What deLeUZe tErms "intENsIVE ordInAtEs." FoR exAmPle, thE CarTEsiAn concePt of the coGitO PresEnTs Three coMponents – doubtInG, thinking, aNd BeiNg – each OF Which has Certain phases (perceptual, SCientifI c, oBsessIonaL doubt) and BetWeen whIch THere arE zones Of neiGhBorHOOd (mysELF wHo dOuBts, I cannot DOUbt That I ThInk). (iI) ExoconSistency. Concepts enTEr iNto determinabLe rElatIONs Of cONsISteNcY WitH OTher concepts, botH internallY (a COnCept's compoNEntS cAn be conSidered As conCEpts in tHeir own riGht) and extErNallY (COncEpts create Their own Bridges or LInks wITh Other ConCepts). IN DEscArtes, The ideA Of iNfi niTy provIdEs an exTernaL bRidge leaDing from the concept of the Cogito To the ConCept of God, A neW ConCept havinG thrEe componenTs tHat Form tHe "pROofs" fOr thE ExIstENce of god. (iII) SelfrefeREnTiaLITy. finally, concEPTS haVe no rEfeREnce, buT posIt both themselves aND their object in BeinG CReaTed. wHen KAnT "
ia consequently outlines a  typologyof fo urabs tr actsoci al formations–  "pr imitive" or segmentary  soci et i es,s ta tes,nomadic "w a r  ma ch in es, "a nd  capi tal ism its elf – that  ai ms  to providet he  conceptua l t ools for ana lyz ing th ediv e rse d ime nsion s of c o ncrete  social s tr u ctures :  How ar e it s me chanisms of power or g anized? What a re the  " l in e s  of  fl  ight" tha tescap e  its in t eg r a t ion ?  What new mod es of exist e nce  doesit  ma k e poss ible?  T h  es e types ofsoci al format ions a r e not t o  be und erstoo d a s s tage s  i na p ro g res s iv e e v olu tion orde ve lopme nt;r a t h er,the y sk etchout a topolog ica l fi eld  in w hicheach  t ype f unctio ns as  a  variable of co exis tence tha t e nt ers  i nto c o mplexrel ati ons wit h the o t her  t y p e s.  5. Analytics (Theo r y  o f the Co ncept) .  F in a lly, Del eu ze' s di a l ectic  (th e  c onstitut ion of pr ob lems) l ea ds dir ec tly  in to hi s  ana lytic(concept s asc ases of soluti o n), which hep re s e nt e d in  hi s late book  Wha t  isPhil o so phy ?  Dele uze d ef i  n e s philosophy as the  c reatio n ofconcepts, asknowledget h r ough pur e co n ce p ts. But for De leuze , the high e st conce pts a re not a  priori u n i versalsapp lic abl e t o ob jects of Volu m e  6 d an iel w.smi th 108pos sib leexp er ience (ca tegories ),  b ut  s ing ulari t ies that  c orr es pon d tot he str uctur es o fre a l e xperien c e. W hatIs  P hilo sop hy ? def i ne s  ph ilosoph ical conc ept s  inte rm s of th ree component s:  (i) Endoc on sis tency. A  concept  is composed of a fi ni t e numbe r o f het erog enous and  si ngular  co m ponent s that  it r en der s consi s t en t i nitself; co n c ept s hav eno e xtensio n, but only what D e leu ze terms "int ens iveo r di nat e s. "  Fo re xam p l e, the Cartesia n conceptof th e cogito p r ese nt s three  compon ents–  doubti ng, think ing, andbe ing– eac h of which  has cer tain phas e s (pe r ce ptual , s cienti fi  c,  obse ssiona l  do ubt)and be tw een wh ich t he re are z ones of neighborhood (m yselfwho d oub ts, I can not dou bt that I  thi nk). (ii)Exo con siste ncy .  Conc epts en ter intodete r minable r e la tio n s  o f consisten c y wit h oth erc oncept s, b oth internally (a concept's comp onen t s  ca n b e  con si dered as conce pts  i n their ow nright) andexternal ly (conc epts c reatetheir o w n  b r idgesor l ink s with ot her  c o ncepts) .In Descar tes,  t he ide a of i n fi n i t y provides an ex terna l bridg e  le ading  f rom the conc ept of the  cogito tothe co ncep t ofGod, ane w conc ept  h aving thre e  componen ts th at form  t he " pro ofs" f or t h e  exis tenc eofGod. (iii ) Se l fr ef e ren tial ity.Fi nall y, concep t s have n o r e ference ,but p osit b o th t hemselvesand  thei r object inb eing cr e ated.  WhenKant " 
ia consequently_outlines a_typology of four abstract_social formations_–_"primitive" or_segmentary_societies, states, nomadic_"war machines," and_capitalism itself – that_aims to provide_the_conceptual tools for analyzing the diverse dimensions of concrete social structures: How are its_mechanisms_of power_organized?_What_are the "lines of fl_ight" that escape its integration?_What new_modes of existence does it make possible? Th_ese_types of social_formations are not to be understood as stages in_a progressive evolution or development; rather,_they sketch out_a_topological_fi eld in which_each type functions as a variable_of coexistence that enters into complex_relations with the other types. 5. Analytics_(Th eory of the Concept). Finally,_Deleuze's dialectic (the constitution of_problems) leads_directly into his analytic (concepts_as cases of_solution), which_he presented in_his late book What is Philosophy?_Deleuze defi nes_philosophy as the creation of concepts,_as_knowledge through pure_concepts._But_for Deleuze,_the highest concepts_are_not a_priori_universals applicable to objects of Volume_6_daniel w. smith 108 possible experience (categories),_but singularities that correspond_to_the structures of real_experience. What Is Philosophy? defi_nes philosophical concepts in terms of_three components:_(i) Endoconsistency._A concept is composed of a fi nite number of heterogenous_and singular components that it renders_consistent in itself; concepts_have no_extension,_but only what_Deleuze_terms "intensive_ordinates." For example, the Cartesian concept of_the cogito_presents three components – doubting, thinking,_and being – each_of_which has certain phases (perceptual, scientifi_c, obsessional doubt) and between which_there are zones of neighborhood_(myself_who_doubts, I cannot doubt that_I think). (ii) Exoconsistency. Concepts enter_into determinable relations_of consistency with other concepts, both internally_(a_concept's components can be considered as_concepts_in their own right) and externally_(concepts_create_their own bridges or links_with other concepts). In Descartes, the_idea of infi nity provides an external bridge leading_from the concept_of the cogito to the_concept_of_God, a new concept having three components that form the_"proofs" for_the existence of_God. (iii) Selfreferentiality. Finally, concepts have no reference, but posit_both themselves and their object in being_created. When Kant "