When philosophy approaches the concept, it tends to define it as a given representation that is applied to a plurality of similar things. In relation to an Image of thought that supposes it, the concept is defined as a fixed identity whose predicates enter into relations of opposition and analogy. So the concept is defined by the four heads that submit the difference: identity, similarity, analogy and opposition. Nothing in common with the Idea. The latter is the genetic structure from which everything springs. It is the explosive fuse that runs through the faculties and gives birth to them by confronting them with what is their own. If the concept was the form of identity on which all the faculties agreed, the Idea, on the other hand, fractures the I by preventing said agreement. In that sense, it differs in nature from the concept. In effect, the Idea is a continuity of singularities whose irreducible differences cannot be annulled or overcome by similarity. For Deleuze, the Idea is a field of ideal events, which do not allow any identity or any essence. Therefore, in the Idea, the fourfold shackle that subdued the difference is broken, making the latter appear free and wild. The problem addressed in this work is that, more than 20 years after the publication of Difference and repetition, in What is philosophy?, A new concept of concept is built that takes the place of the Idea and assumes the characteristics and determinations of the latter. Indeed, for Deleuze and Guattari, the concept, like the Idea, develops on the surface, which is nothing other than the place of ideal events. However, this new concept has its own becoming that differentiates it from the Idea and drags it back to the Image of thought that had been superseded by it. Which confronts us, not only with a transformation of the concept of concept, but also with a transformation of the Deleuzian world. Well, if we need a soil or a land to constitute concepts, it is because now chaos, as the origin of the world, behaves as a nothing-being or being-nothing that must be stabilized by the plane of immanence for something get out of it. Which means that, at the origin of the world, there is no longer chaos understood from the incessant movements of ideal events, but now chaos is defined by the infinite movements and speeds that the common in something absolutely indeterminate.
