ACOTIAD #005 - #006
Ideas contain all the varieties of differential relations an all the distributions of singular points coexisting in diverse orders “perplicated� in one another [p. 269].
Sense is located in the problem itself. Sense is constituted in the complex theme, but the complex theme is that set of problems and questions in relation to which the propositions serve as elements of response and cases of solution [p. 205].
It is a question of extending representation as far as the too large and the too small of difference; of adding a hitherto unsuspected perspective to representation - [p. 346/1].
- in other words, inventing theological, scientific, and aesthetic techniques which allow it to integrate the depth of difference in itself; - [p. 346/2].
- of allowing representation to conquer the obscure; of allowing it to include the vanishing of difference which is too small and the dismemberment of difference which is too large; of allowing it to capture the power of giddiness, intoxication and cruelty, and even of death [p. 346/3].
Because there are individuals of different species and individuals of the same species, there is a tendency to believe that individuation is a continuation of the determination of species, albeit of a different kind and proceeding by different means [p. 323/1]. -
- In fact any confusion between the two processes, any reduction of individuation to a limit or complication of differenciation, compromises the whole of the philosophy of difference [p. 323/2].
The difference is that, for the equation of a curve, for example, the differential relation refers only to straight lines determined by the nature of the curve. It is already a complete determination of the object, yet it expresses only a part of the entire object, namely the part regarded as “derived� [p. 59/1]. -
- (the other part, which is expressed by the so-called primitive function, can be found only by integration which is not simply the inverse of differentiation. Similarly, it is integration which defines the nature of the previously determined distinctive points) [p. 59/2].
Here, there is no longer a division of that which is distributed but rather a division among those who distribute themselves in an open space - a space which is unlimited, or at least without precise limits [p. 47].
When two divergent stories unfold simultaneously, it is impossible to privilige one over the other: it is a case in which everything is equal, but “everything is equal� is said of the difference, and is said only of the difference between the two [p. 159].
Repetition is the power of language, and far from being explicable in negative fashion by some default on the part of nominal concepts, it implies an always excessive Idea of poetry [p. 380].
For in the dynamic order there is no representative concept, nor any figure represented in a pre-existing space. There is an Idea, and a pure dynamism which creates a corresponding space [p. 24].
Something in the world forces us to think. This something is an object not of recognition but of fundamental encounter. What is encountered may be Socrates, a temple or a demon. It may be grasped in a range of affective tones: wonder, love, hatred, suffering. In whichever tone, its primary characteristic is that it can only be sensed. In this sense it is opposed to recognition [p. 183].
Perhaps in effect, as we shall see, it will be necessary to reserve the name of Ideas not for pure cogitanda but rather for those instances which go from sensibility to thought and from thought to sensibility, capable of engendering in each case, according to their own order, the limit - or transcendent - object of each faculty [p. 191].
acotiad [at] gmail [dot] com - march/april 2018 -- all content of this publication Š Samuel Vanderveken -Text from Diffrence and Repetition by Gilles Deleuze, Bloomsbury, 2014 - Glad to have met Thierry Cheyrol
100ex. It is imagination which crosses domains, orders and levels, knocking down the partitions coextensive with the world, guiding our bodies and inspiring our souls, grasping the unity of mind and nature; a larval conciousness which moves endlessly from science to dream and back again [p. 285].