Deleuze states that he never was affected by people who proclaim the death of philosophy, getting beyond philosophy, etc., since he always wondered what that could mean. As long as there’s a need to create concepts, there will be philosophy since that’s the definition of philosophy, we have to create them, and we create them as a function of problems, and problems evolve. Certainly, one can be Platonician, Leibnizian, Kantian today, that is, one judges that certain problems — not all — posed by Plato remain valid provided one makes certain transformations, and so one is Platonician since one still has use for Platonic concepts. If we pose problems of a completely different nature, doing philosophy is creating new concepts as a function of problems posed today.
The final aspect, Deleuze continues, is what is the evolution of problems? We might say historical, social forces, but there is something deeper. It’s all very mysterious, Deleuze admits, maybe they don’t have time in the interview to pursue it, but Deleuze sees us reaching a kind of becoming of thought, evolution of thought that results not only in no longer posing the same problems, they are no longer posed in the same way. There is an urgent appeal, a necessity even to create and re-create new concepts. So history of philosophy cannot be reduced to sociological influence, he argues. There is a becoming of thought, something very mysterious that causes us perhaps no longer to think in the same way as a hundred years ago, new thought processes, ellipses of thought. Deleuze maintains that there is a history of pure thought, and that’s what history of philosophy is, it has always had only one function, so there’s no need to get beyond it, as it has its sole function.