 Third, selves or individuals, rather than being closed upon the compossible and convergent world they express from within, are now torn open, and kept open through the divergent series and incompossible ensembles that continually pull them outside themselves. The “monadic” subject, as Deleuze puts it, becomes the “nomadic” subject. In other words, if Deleuze is Leibnizian, it is only by eliminating the idea of a God who chooses the best of all possible worlds, with its pre-established harmony and well-established selves; in Deleuze, incompossibilities and dissonances belong to one and the same world, the only world, our world. But they belong to our world as its virtual register; developing the thought of the virtual is one of the great challenges of Deleuze’s masterpiece, Difference and Repetition, to which we now turn.