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Instead, he delves into the tensions that lurk within Deleuze's engagement with the conventions of universal history and his flirtation with "dark mysticism."[10] Saldanha takes us through this tunnel to emerge into the bright light of Deleuze and Guattari's critical project for a new plane of immanence: geophilosophy, "a new way of constructing philosophy's relationship to its own ecosystem and thereby what it can do on the political and ethical terrain." However, what Saldanha offers is undeniably and solidly within the spirit of Deleuzian philosophy - it is a recovery of a fragmented spatiality in Deleuze that is simultaneously an encounter with Saldanha himself (implicit, for example, in his work's abiding concerns with antiracism, geo-communism, and the Anthropocene). The trace of that event runs pulses throughout I Space After Deleuze. i Saldanha's text is close to exhaustive with respect to Deleuze's major spatial concepts; it situates definitions within the neighborhoods of the theoretical elements that give concepts their shapes; and it draws heavily upon the new connections, contextualizations, and intellectual histories that have developed within the recent scholarship. "We require just a little order", Deleuze and Guattari wrote, "to protect us from chaos."[41] Living immanence has led growing numbers of people - like Deleuze, who Saldanha notes had "a recurring fascination with the concepts of cruelty and self-discipline"[42] as for example in I Coldness and Cruelty i - to become interested in new forms of self-discipline, including Stoicism. [Extracted from the article]