earticle

영어

This paper is designed to clearly understand Deleuze’s concept of , and to reconstitute it based on some scattered clues which are looked for here and there in his work. Although Deleuze praised Sartre’s theory of others as a pioneer of structuralism. However, he regretted that Sartre’s definition of the otherstructure through ‘regard’ conception eventually made the other fall into the category of subject and object again. This is because Sartre’s theory of others, built on the Subject philosophy based on negation and contradiction, has no choice but to remain in the ‘relationship of struggle’. In addition, the recognizing ability of the active ‘Subject’ has the problem which fatally limite our thought by making only possible. In this situations, therefore, Deleuze not only replaced the concept of the personal subject, which can only do representational thought due to the pre-philosophical premises in western philosophy, with the impersonal individual, , but also paid attention to the , that is, , in order to rescure from the recognition. Conclucively, he deviated from the structure of by designating as the . If we look at the process in detail, the other-regard structure which Sartre achieved is passed on to Deleuze, and is more specifically divided into the other as a structure of the perceptual field and the as an absolute structure. This absolute structure does not exists before terms that fill it. Rather, it continuously mutates and develops without interruption. Since the other-structure and individuation are closely related, so if we want to be truly new, we must first question the other-structure that causes only the individuation of representation, and we need to break down the other-structure in the perceptual field to be reborn as a free ‘individual’. You will have to create conditions for it. This is a matter of how our thinking can be freed from the way of representation, and in other words, it is an explanation of the singularity and diversity of our thinking. Thus, through his theory, Others are reborn as others whose unique meaning is “the possible condition of individuation,” beyond the object of struggle or similarity and sweetness.