Keith Robinson’s introduction to the collection Deleuze, Whitehead, Bergson: Rhizomatic Connections, just published by Palgrave Macmillan, provides an excellent and much needed overview of the reception histories of these three thinkers. Robinson’s contextualization of them within the analytical and continental philosophical traditions makes clear why each has been marginalized or misunderstood to varying degrees in recent decades. Bergson had been extremely popular in the early years of the last century, but became almost a non-entity in the Anglo-American world until Deleuze revived him in the 1970s, while Whitehead, an acknowledged founding figure of twentieth-century analytical philosophy alongside Bertrand Russell, became an object of suspicion after his metaphysical ‘turn’ (represented in part by the mammoth Process and Reality).

Robinson argues that Russell played a key role in marginalizing both and, in the process, in reducing analytical philosophy to the logically and mathematically oriented philosophical style it has become. Deleuze, meanwhile, was welcomed as part of the wave of French poststructuralists and ‘postmodernists’ — not so much by Anglo-American philosophers as by social and cultural theorists — but, in the process, his thinking was misunderstood and caricatured as a form of psycho-political anarchism, and the nuanced thinking about science, time, metaphysics, life, organism, and all manner of other traditional philosophical themes was largely left aside.

Now, Robinson argues, as the distinction between the analytical and continental traditions is becoming increasingly irrelevant, with each caving in under the weight of its own limitations and of internal and external critiques, this threesome is finally being seen as representative of a process philosophical tradition that offers much-needed alternatives to some of the philosophical conundrums we’re facing (such as the mind-body problem, the relationship between philosophy and science/technology, life and the biopolitical, etc.). This shared focus on process — a term most closely associated with Whitehead, though it’s often taken by Whiteheadians in religious/theological directions that many would find less germane — is, according to Robinson, combined with a “methodological constructivism” that seeks to create concepts with which to think experience and life in novel ways.

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