 One of the most important criticisms of Deleuze was put forth in Badiou 1997. Badiou claimed, contrary to the dominant perception, that Deleuze is not so much a philosopher of the multiple as of the One. Conducted in the highly technical idiom for which he is known, Badiou criticizes Deleuze for a certain vitalism, which in Badiou’s eyes falls short of the axiomatic austerity demanded of philosophy. Whereas Badiou merely ignored the collaborative works with Guattari, Žižek 2003 conducts a polemic against the Guattari collaborations in favor of a Deleuzean logic of Being characterized as an “immaterial affect generated by interacting bodies as a sterile surface of pure Becoming” (as in Logic of Sense). A third critical work in this vein is Hallward 2005. For Hallward, the singular logic of Deleuze’s thought is analogous to the tradition of theophantic thinkers, whereby the divine spark of creation is entombed in creatures; the task of the creature is to redeem that divine spark from its creatural prison. But this redemption is not annihilation; Deleuze’s philosophy is not that of Lacanian-Žižekian “renunciation-extinction.”