柏拉图主义的德勒兹式逆转（完结） (6-3)

10 The three major dialogues that present this method of division are the Phaedrus (265d–266b), the Statesman (258b ff.), and the Sophist (218a–232a; 252e–254b).

11 “To participate” ( μετέχω ) is, quite literally, “to have after,” and means to enjoy a share of, share in, take part in. It has the sense of having something, then, but second-hand.

12 For a more detailed account of the Sophistic overturning of Platonism, see Gregor Flaxman, “Plato,” in Graham Jones and Jon Roffe (eds.), Deleuze’s Philosophical Lineage (Edinburgh University Press, 2009 ), pp. 18–24.

13 Smith, “The Concept of the Simulacrum,” p. 105.

14 LS 276. Lucretius, De Rerum Natura , trans. W. H. D. Rouse (Cambridge, MA, and London: Harvard University Press, 1992 ), 4: 732ff.

15 LS 335, n.4. Since Deleuze himself doesn’t elaborate on this connec-tion beyond the footnote mentioned, we can only speculate as to what the Epicurean theory of the event might be. As a result, an unresolved tension runs through Deleuze’s analysis: whereas Epicureanism is a radical materialism, and would envisage a theory of the event and, as we saw briel y, of time, only as matter, Deleuze insists that the time of the event, which he distinguishes from the time of bodies, is independ-ent of all matter ( LS 62).

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