DOI: 10.4231/04bd-kr13
title: Cinema, Truth, and Time: The Falsifier: Lecture 16, 17 April 1984

description: &lt;p&gt;&lt;em&gt;The Deleuze Seminars&lt;/em&gt; is a collection of audio recordings, transcriptions, and English translations of, and supplemental materials from, the lectures French philosopher Gilles Deleuze gave during his career at the University of Paris 8.&lt;/p&gt;

&lt;p&gt;&ldquo;Cinema, Truth, and Time: The Falsifier&rdquo; was a 22-lecture seminar given from November 1983 to June 1984. This seminar, the third of four consecutive seminars Deleuze gave on cinema, shifts focus from the movement-image to the time-image. In these lectures, Deleuze continues to elaborate his theory of cinema through various theoretical and aesthetic frames including: Ancient Greek philosophy; Nietzsche&rsquo;s reconsideration of the concept of truth; principles of formal logic; literature; the time-image as crystallization; and the filmmakers he thinks are particularly influential in creating the time-image. As a precursor to the publication of Deleuze&rsquo;s second of two volumes on cinema, &lt;em&gt;Cinema 2: The Time-Image&lt;/em&gt; (1985), this seminar is a valuable resource to researchers interested in Deleuze&rsquo;s film theory, as well as his larger philosophical oeuvre.&lt;/p&gt;

&lt;p&gt;In session 16, 17 April 1984, to consider Kant&rsquo;s role in the reversal of movement and time, Deleuze first summarizes earlier work and then considers &ldquo;how Kant operates&rdquo; by following his path through the &lt;em&gt;Critique of Pure Reason&lt;/em&gt; in several points: movement is in time and not the reverse, time depending on nothing but itself, i.e., &ldquo;time out of joint&rdquo;. Linking this to the matter of the &ldquo;I&rdquo; and &ldquo;me&rdquo; as phenomena in time, Deleuze applies Rimbaud&rsquo;s &ldquo;&rsquo;Je&rsquo; est un autre&rdquo; [I is an other] as identical with Kant&rsquo;s position, in contrast with Descartes&rsquo;s philosophical &ldquo;Je pense, donc je suis,&rdquo; suggesting that the Kantian cogito is &ldquo;cracked&rdquo; (&lt;em&gt;f&ecirc;l&eacute;&lt;/em&gt;) by the thread of time. Deleuze notes three deepening levels for time&rsquo;s independence, with the third as truth losing its ancient model of privileged positions and instants, appearing instead as the production of &ldquo;the new&rdquo;. Deleuze announces that henceforth the seminar will confront direct images of time, first asking: what precisely are these?&lt;/p&gt;

&lt;p&gt;This dataset includes: the complete French transcription and English translation of the recorded lecture in Open Document Text (odt) format, the complete recording in mp3 format, and the original Paris 8 French transcript.&lt;/p&gt;

&lt;p&gt;--&lt;/p&gt;

&lt;p&gt;&lt;em&gt;Les S&eacute;minaires de Deleuze&lt;/em&gt; sont une collection d&#39;enregistrements audio, de transcriptions et de traductions en anglais et de documents compl&eacute;mentaires des conf&eacute;rences que le philosophe fran&ccedil;ais Gilles Deleuze a donn&eacute; lors de sa carri&egrave;re &agrave; l&#39;Universit&eacute; de Paris 8.&lt;/p&gt;

&lt;p&gt;&laquo;Cin&eacute;ma, v&eacute;rit&eacute; et temps: le faussaire&raquo; &eacute;tait un s&eacute;minaire de 22 conf&eacute;rences donn&eacute; de novembre 1983 &agrave; juin 1984. En tant que pr&eacute;curseur de la publication du deuxi&egrave;me de deux volumes de Deleuze sur le cin&eacute;ma, &lt;em&gt;Cin&eacute;ma II. L&#39;Image-temps&lt;/em&gt; (1985), ce s&eacute;minaire est une ressource pr&eacute;cieuse pour les chercheurs int&eacute;ress&eacute;s par la th&eacute;orie du film de Deleuze, ainsi que sa plus grande &oelig;uvre philosophique.&lt;/p&gt;

&lt;p&gt;Dans la s&eacute;ance 16, le 17 avril 1984, pour consid&eacute;rer le r&ocirc;le de Kant dans le renversement du mouvement et du temps, Deleuze r&eacute;sume d&rsquo;abord les travaux ant&eacute;rieurs et consid&egrave;re ensuite &laquo; comment Kant op&egrave;re &raquo; en suivant son cheminement &agrave; travers la &lt;em&gt;Critique de la raison pure&lt;/em&gt; en plusieurs points : le mouvement est dans le temps et non l&rsquo;inverse, le temps ne d&eacute;pendant de rien d&rsquo;autre que de lui-m&ecirc;me, c&rsquo;est-&agrave;-dire &laquo; le temps f&ecirc;l&eacute; &raquo;. En reliant cela &agrave; la question du &laquo; je &raquo; et du &laquo; moi &raquo; comme ph&eacute;nom&egrave;nes dans le temps, Deleuze applique le &laquo; Je &raquo; de Rimbaud comme identique &agrave; la position de Kant, en contraste avec le &laquo; Je pense, donc je suis &raquo; philosophique de Descartes, sugg&eacute;rant que le cogito kantien est &laquo; f&ecirc;l&eacute; &raquo; par le fil du temps. Deleuze note trois niveaux d&rsquo;approfondissement de l&rsquo;ind&eacute;pendance du temps, le troisi&egrave;me en tant que v&eacute;rit&eacute; perdant son ancien mod&egrave;le de positions et d&rsquo;instants privil&eacute;gi&eacute;s, apparaissant plut&ocirc;t comme la production du &laquo; nouveau &raquo;. Deleuze annonce que d&eacute;sormais le s&eacute;minaire fera face aux images directes du temps, en se demandant d&#39;abord : quelles sont-elles pr&eacute;cis&eacute;ment ?&lt;/p&gt;
description: Lecture given by French philosopher Gilles Deleuze at the University of Paris 8, 17 April 1984. This is lecture 16 of a 22-lecture seminar Deleuze taught between November 1983 and June 1984.