It's true that we find several definitions of philosophy in Deleuze's work. But if we have privileged one of them, that is not because it appears with the first publication by Deleuze in 1956,1 runs through the entire corpus2 and reaches completion in 1991.3 It is because in a certain way all the other definitions are deduced from our central formula. First, to the extent that this formula presupposes a theory of the concept, it allows us to define philosophy as the theory of what we do (the concept gives a consistency to the virtual4), counter-effectuation of the event (the concept constitutes it), practice in itself (the concept is itself an objective reality), theory of multiplicities (the concept is connected to affects and functions5), vision of the invisible (the concept is inseparable from a percept). It is then the second element, the notion of the plane of immanence, that allows us to define philosophy as an enterprise of demystification (because myth is assimilated to transcendence) or a cult of life (because imma¬nentism is identified with vitalism). Lastly, the other definitions are deduced from the theory of creation or from the ethical image of thought: the denunciation of foolishness presupposes the substitution of the important for the true; the diagnosis of civilisation, a discourse which erases the boundary between the caregiver and the patient; untimely critique, a calling into question of allegedly given problems and allegedly eternal values, as well as a method which is confronted with the tradition on every level. Of course, it is possible to deduce, for example, the critical and clinical aspects of philosophy from the concept of untimeliness. But what about all the definitions that depend on the theory of the concept?

1. Philosophy of Language and Philosophy of Literary Art

The method and history of philosophy constitute the form and matter of creation. However, they do not exhaust it because creation requires certain instruments which have not been examined yet: words. Indeed, the creation of concepts is deployed in the milieu of language and by resorting to a whole ensemble of discursive strategies that must complete the theory of creation. How does the creation of concepts involve a linguistic activity? And how does this activity help characterise a creation which has already been defined as the singularisation and connection of the conceptual components that come from the tradition? Doesn't belonging to the language, even the language of a tradition, to the jargon of a discipline, hinder the process of invention? And conversely, isn't the linguistic com¬munity, the fact of sharing the same language or the same discourse, one of the strongest criteria of identity, such that this kind of a break would imply the erosion of the tradition? On the other hand, we are coming closer than ever to the suspicion of aestheticism: philosophy, creation of concepts by means of theatre personae, would involve a literary labour. Would it be a branch of fantasy literature, as Borges wanted? This is indeed what the preface of Difference and Repetition anticipates: ‘A book of philosophy should be in part a very particular species of detective novel, in part a kind of science fiction.’ In the same way that the history of philosophy Deleuze con¬structs cannot be understood without addressing the philosophy of history, in order to understand the theory of philosophical discourse we have to begin with a study of literature and the philosophy of language.

This chapter explores Aboriginal and Torres Strait Islander community-controlled health services (ACCHOS) and looks at the important role they play in improving health outcomes for Aboriginal and Torres Strait Islander people. It is difficult to understand the Aboriginal community-controlled health sector of today without considering how the sector developed. This chapter therefore outlines the conception and establishment of the services and the political realities facing Aboriginal and Torres Strait Islander people at the time of their commencement. This chapter is organised around a case study of the Aboriginal and Torres Strait Islander Health Service in Brisbane, which celebrated its 50th anniversary in 2023. To complement the case study, the chapter includes an overview of the governance structures of the community-controlled sector, as this is an area that can be difficult for health professionals to understand. The scenarios, case studies and reflective questions focus on experiences that nurses and midwives might have working in an Aboriginal community-controlled health service.