NOTES TO PAGES 369–75Time-Image, trans. Hugh Tomlinson and Robert Galeta (Minneapolis: University of Minnesota
Press, 1989).
- Stanley Cavell,Cities of Words: Pedagogical Letters on a Register of the Moral Life(Cam-
bridge: Harvard University Press, 2004). - In their emphasis on Wittgenstein and Bergson, respectively, Cavell and Deleuze begin to
move further apart, although even these series remain open for investigation, since they are not
definitively separate. - Quoted in H. Hummel, ‘‘Emerson and Nietzsche,’’The New England Quarterly19, no. 1
(1946): 80. See also I. Makarushka, ‘‘Emerson and Nietzsche on History: Lessons for the Next
Millennium,’’ inLiterature and Theology at Century’s End, ed. G. Salyer and R. Detweiler (Atlanta:
Scholar’s Press, 1995), 89–101. - See, e.g., Cavell’s essays ‘‘Aversive Thinking: Emersonian Representations in Heidegger
and Nietzsche’’ and ‘‘Old and New in Emerson and Nietzsche,’’ inEmerson’s Transcendental Etudes,
141–70 and 224–33. - M. K. Gandhi,Hind Swaraj and Other Writings, ed. Anthony J. Parel (Cambridge: Cam-
bridge University Press, 1997). See also Gandhi,An Autobiography; or, The Story of My Experiments
with Truth, trans. Mahadev Desai (Ahmedabad: Navajivan Publishing House, 1927). - Ralph Waldo Emerson,Essays and Lectures(New York: The Library of America, 1983).
- Quoted in Louis Fischer, ed.,The Essential Gandhi: An Anthology. (New York: Vintage,
1962), 303. - Quoted in Pierre Hadot,Philosophy as a Way of Life, ed. and introd. Arnold I. Davidson
(Oxford: Basil Blackwell, 1995), 247. - Ibid., 241.
- We may say ‘‘falteringly’’ for Foucault, taking into account Hadot’s critique, inPhilosophy
as a Way of Life, of the treatment of the Stoics in Foucault’sHistory of Sexualityvolumes. In sum,
Hadot believes that Foucault lacks a proper conception of the ‘‘outside’’ or an engagement with an
infinite totality, which was crucial for the Stoics and for spiritual exercises. The question of the
outside, an open totality, or a ‘‘whole’’ is central to the philosophical lineage we are working
through from Emerson to Deleuze. - Stanley Cavell, ‘‘Aversive Thinking: Emersonian Representations in Nietzsche and Heideg-
ger,’’Conditions Handsome and Unhandsome: The Constitution of Emersonian Perfectionism(Chi-
cago: University of Chicago Press, 1990), 33–63. - Deleuze,Difference and Repetition, 130.
- Gilles Deleuze / Felix Guattari, ‘‘1933: Micropolitics and Segmentarity,’’A Thousand Pla-
teaus: Capitalism and Schizophrenia, trans. Brian Massumi (Minneapolis: University of Minnesota
Press, 1987), 208–32. - In using the termRomanticism, I am prompted primarily by Cavell’s outline of this region
of thought in hisIn Quest of the Ordinary: Lines Through Skepticism and Romanticism(Chicago:
University of Chicago Press, 1988). - For an exploration of this reading of Rousseau, see Claude Le ́vi-Strauss, ‘‘Jean-Jacques
Rousseau, Founder of the Sciences of Man,’’Structural Anthropology, vol. 2, trans. Monique Layton
(New York: Basic Books, 1976), 33–42. - This is one of the central questions in Veena Das’s attempt to receive Cavell within anthro-
pology. See, esp., her ‘‘Voice as Birth of Culture,’’Ethnos3–4 (1995): 159–81 - See Deleuze/Guattari, ‘‘10000b.c.: The Geology of Morals (Who Does the Earth Think It
Is?),’’A Thousand Plateaus, 39–75, as well as the opening section of the book, ‘‘Introduction: Rhi-
zome,’’ ibid., 3–25.
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