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Immanence is not, for Deleuze, a relational term. For Deleuze, as for Michel Foucault albeit in a very different register , to be committed to immanent inquiry is to be committed to a form of radical empiricism that does not assume the figuration of thought as a set of preexisting subjects and objects.

It cannot, precisely, be either religious or irreligious.

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To already delimit the terms of immanent inquiry as irreligious would be to immediately reinscribe it within boundaries that it calls into question. Such a reinscription would reintroduce the transcendent, this time as a set of secular humanist, rather than theological, categories.

For Deleuze, the plane of immanence precedes the subject-object structure. From the immanent plane arise subjects, to be sure, but also a multiplicity of gods. Indeed, some recent work in philosophy indicates that some of our most central resources for thinking about such an immanent approach to thinking are themselves religious thinkers. A further reason that it would behoove us to consider immanence outside of tired debates about secularism and religion is due to the warning that Nietzsche poses in much of his work, and that Deleuze clarifies.

In the Genealogy of Morality , Nietzsche warns us of the danger of killing God, and simply putting man in his place.

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In the fields of contemporary philosophy and political science, it is not religion that prevents immanent inquiry, but rather the ascription of immanence to someone. The ascription of the immanent to the irreligious is already a transcendent move, delimiting the formation of secular subjects, and pushing the religious to a transcendent outside. Indeed, in a world of liberal political philosophy whose baseline is self-sufficient subjects, autonomous beings making decisions for themselves, it is to the religious that we should turn—to the limit of secular transcendence—if we are to recapture the immanent tradition today.

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