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Tyler Kessel

Document Type

Article

Abstract

[First paragraph]

In their introduction to Between Deleuze and Derrida, Paul Patton and John Protevi argue that "while Deleuze seeks to begin with the pure outside or plane of immanence and show the construction of the inside or transcendent plane by restriction or folding of the outside, Derrida seeks to show that the outside or plane of transcendence is prior or interior to the supposed inside or plane of immanence"(6-7). Drawing on the distinction Patton and Protevi make, the following essay reads Derrida and Deleuze via their relations to - and more to the point, their welcoming of - the outside that animates and confuses the difference between inside and outside. This outside (which sometimes appears with a capital "o") is not a space to enter, occupy, or vacate. It exists outside the sway of external and internal in a nonspace where it is, as Deleuze and Guattari put it, "the not-external outside and the not-internal inside"(What Is Philosophy? 60). This outside is not accessed from a stable interiority; in other words, one does not gain access to this outside via the inside, by crossing over a readily accessible threshold, which leads to the question of the relation between the outside and hospitality Although both Derrida and Deleuze argue that the outside animates an inside, making possible the illusion that the inside exists immediately and presently, Deleuze's outside, one might suggest, plays an immanent role where Derrida's a transcendent. Deleuze's position inverts the common understanding of transcendent and immanent whereby what is transcendent lies 'outside,' while what is immanent lies 'inside.' If Deleuze believes that the outside is a plane of immanence, we must remember that for Deleuze this immanence is not immanent to anything; in other words, the outside is not the outside of the inside.

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