The problems of Pitch.

 

 

1.0      -  Once one has abandoned the idea of reality as truth, hen it goes without saying or almost without saying that temporal order ought to loose its significant power.

1.1 - This lose is clearly complex and doubling. On the one hand events loose those power to be a thing as such. They exist more as a locus rather across a single point: A being within another vortex: A echo of time that I as a body am having to pay given that I am with other things also (and must so be).

1.2 – To be with others also, becomes a sense hat external, and really external to what one is there are elements that are looking one up and pulling one elsewhere: the Daemon at the temple….

1.3 -  And yet this pulling by another does not belong to hat other, so much as the hidden springs that flow between then and I. Am then gathered of, garnered into their middle, their being, or so it will, it must feel to me, and yet t what t is to them is quite different.

1.4 - The exist then not as things, so much as echoes in a wider textualization: This textualization defines the sense that complex others will appear tome: I forms then the outer point of the skin of my encounter with the world. the point that world tumbles upon something, and pulls or makes it – the point I am changed from.

1.5      This point is will involve something of me no longer being as it were, according to elements or rues I cannot yet grasp or control.

1.6      I am caught up, or tumble towards the rules given to me as if they were given but another or though another: I become then not as I was – and yet the very sense of my noting is itself anything that other needs share: It is never simply there unity.

1.7      At best then the outside exist as the price my existence (in the finite thing the body is), pays to being; I t is hen the sense I am already amongst the tuff of the world, already a part in what is their, and what it real.

1.8      It pitches then a single plan(e), in the very best Deleuzian tense, beyond everything that I am or anything that might belong to me or  belong to (bodies),:

1.9      Fixed at that point beyond being – that point of tense; o f gathering each other up, and feeling the gather.

 

2.0      On the other hand, this element must of course remain external to the mind of the individual . I garner ‘truths’ , little nuggets about the world. I look on the world as I inhabit the changes it give me.

2.1   So that on my side of being, at my place or thought my mind, I give or am given a world of tense and tempest.

2.2   Complex ideas are not to be thought in a here and how there cannot be simple gathered in an single impress. On the contrary the complex idea id one with many memories many dimensions, thought, seen and felt.

2.3      To think another, is then to create in a complex conjunction of elements, of if this and that then and then this.

2.4      Or to out it slightly different to think of another is always to be in the next though before one has quite finished this one; or else it is to be in this one when one wanted to be in that. Thinking that other is being caught in the slip

2.5      Thinking hat idea is having the complex idea; the point of such ideas is that there are never their, never represent never therefore real as such (that is they are never as impressions are); They exist rather in this constant switch back: in no longer being the same to the minds eye: or if they are the same that is because they are held within a feeling or a texture of passion.

2.6       Passion then stabilize: as I love or as I hate I demand these are fixed: o better as I feel pride I hold a mind down.

2.7      The unity of these ideas, is of an odd kind. the real unity is the fact tat they switch into each other, and become caught up in each other. One cannot be thought without the imagination already changing it into another: the unity a writhing mass has, and not the sober order of he crowd.

2.8      And yet running across this unity, or better assuming this mass ranks of tentacles are real, is a word or image or assumption: it an idea which claims al these ideas as its own.

2.9      This idea id then not an external unity and certainly yet no canvas, no point these element are turning towards or even representing (they feel themselves to be embodying that unity beyond the enter system) And yet it is this element that will be what is understood as a part of the idea, as what is going to stand for it, as what some it up, or gives the rest: Say Paris or myself, and this idea conjures all the rest.

 

3.0      three further elements then com out of these: he first is the role or tense, the second the role of pride, and the third the sense to this final idea, the complex one that oscillates cross that writhe.

3.1         Tenses are what I clearly name the reality that I can not simply encompass of flow over in these ideas. They are real, in the sense that in thinking  themes I am already enmeshed within a past, or running into a future. To give these ideas is then not to be where I was.

3.2      I look upon a wood I know so well, and the shifting light of trees, and the sphere of my knowledge takes me over; the word vivacity its reality in not simply given in the here and how: it rather echoes into  past: as I stand in it, I feel my own past reach toward me I am in that wood, as I have been many times and in many occasions, seeing these light shift, feeling these feels. All my pas or all the past I have n this place or around these times of ours are then given in that wood. I and it throw together:

3.3      That is I do not see it simply here and now oh I can, but hen that is not what makes it my wood. It is my wood because I never do: it exists in me rather as my gate into another time in the other times of my life : it is the place where I meet these others in and through.

3.4      Or again In looking at the world, looking of the world that is there, I might see only what will be. My mind runs ahead into little anxious grasps little spasms in thinking or actions o come: The here and now slip into the future: they matter, they are only given as they are already participating or leading o that future: the world is then not really what I see, so much as what I am already inferring  where I am already moving towards, and being a part of.

3.5       In the tense I catch up these feelings or better I find myself expressing themselves or making sense of the slip. As tense the slips become caught in way double axis: on the one hand they are bound in Human Causality’s tense is a place where there is a stream of ideas: One idea leads to another and through another: each idea ids the threshold or at the threshold: it moves to the other;

3.6      And yet the plain for this movement is not so simple: it is actually a resembling domain (or Kantian community), where many version or parts of the same idea lie; as this are in the past, then they carry many different slices to things time, and so allow flows or textures to been. The tense dams the stream of vivacity, creating lacks, and opening up the possibility for a flow.

3.7      The past is the both a slip stream towards the future, but also a reserve of experience or feeling that makes that move possible : I flies in the face of active reality (which is always moving elsewhere) then in the name of creating something akin to that reality (he follow of cause).

3.8      Tense opens up its own direction: it is that which is busy demands expressing as a direction, and yet which of itself is the demand: In garnering into a tense, I assume that  a direction lies to these thought, that little journeys are already possible, and must be already attributed to them: I create a power in them: I given them over to the direction that will be.

3.9      Tense names then that odd truth: To gather to produce directions that theoretically can have not gathering element or no movement that is gathers; I is the setting out in the mind of this movement or better that which every perceived movement already assumes as a part of it: that is that which it assumes as already belonging to it (and yet which could have thrown the world differently or been different0; The par which can always be a part in many wholes or many different elements – whose claim over it is never absolute although it is real enough.

 

 

4.o         Tense names then a paradox to time in the mind ; the paradox of exactly where time is? Is it simply assumes or imposed by consciousness (which does the settling out on community and causality? or is it that which we are gathered always and so that which needs to be shorted only in the past (and a greater community), which actually flows can then be formed (these together form a single throw, or movement).Or is as Same and Spinoza insist, a dual movements: Reality endlessly impels one into the future, one becomes then a part in everything else and caught by everything else, and yet what one is in that everything  now one forums a mind to represent it, or how one holds it in a body (and individual) is rather different. There one have all the parts all the echoes, and builds orders as one might. One need to the choose external or internal time ( Deleuze or kant), one is both it tense: the directions, the unities are both outside and yet in (and in a different sense and according to a different rhythm.

4.1      There is though a point in his process, were flowing Hume Kant is surely right. The time I live in does imply more than the inputs of the external world. it is other then nature, and is as it is mine. Where though the two differ in is the assumption of this different. kant has it, and then immediate confuse it with vivacity, in order to face the more problem elements in Hume. Hume by contrast never looses sigh of the fact that this element is a delusion. I is held then in the mind not in realty or the assumption of consciousness, but rather in pride.

4.2      Pride (and Spinoza note0 is the point a mind steps out of reality – out of what is there, and demands others (including itself) notice it. It is then the point that an individual or a mind demand that the world or at leas that is hunk of it really is their and really does reflect their world, their concerns, there way of doing things.

4.3       To hold a thought down in pride is therefore to give it a reality – it is to define the reality set or series for it: It is to make the sense for that reality: Invest a series of impression, an passion with the demand that it is mine: A feeling that this lot ought to belong to b. I become then prod of it, ad for it.

4.4      Pride is the proactive: it does not simply, sit back and wait is giving in meaning, but rather reaches out to what it, to he impression this is given an hidden springs beyond, and forces these elements o create a world for it.

4.5       It threatens (and ought o threaten) to become pain in the backside: go build – build a world for the mind to inhabit is never easy.

4.6       Pride of course has that other bed fellow when things o wrong: humility. This simply inverts the relationship: a world is blighted or made inadequate or somehow wrong headed, in the name of another opposed pride. I become then given for myself, and given over to my consciousness as I perceive another alleged pride As I create I myself a perception for that pride..

4.7      Pride is the claim one makes of complex ideas, where their unity is demanded an augmented (in passion): it becomes more real,  and more vivid.

4.8       I slice into that reality, and tear of my junks (or am torn into junks by others). Tense – the right to say all these come together or fall together, the right to find little paths, and define what can and cannot occur (as if one were really a garner in a mind eye0, becomes the object of pride:

4.9      To e proud is then to cal the right to take the natural (reality and passion0, and breed it into a world or garden: a little piece of flowered realty to call ones own.

 

5             But running across the most turgid of feelings garnered in the least stable of complex ideas, is one which claims this writher for its own.

5.1      This dimension echoes the tense which it as once the direction maker, and yet claims to have already assumed direction given in its own giving (albeit the second set are in a different sense from the first) .

5.2      This echo or leas idea – then reflect the unity fostered on the thoughts in the pride (or humility) I think then in this beauty of a thing called my garden or education or life.

5.3      The elements of the mind the  mixed bag of impressions garnered to a tense, caught up in the giving o the thing outside, caught up as they are giving that thing, as then themselves gathered in or rather have an assumed unity: a dimension or part or pointer which claims o b what all these are about.

5.4       This element might then reflect back on the original giver of the perceptions, but might well not; on the contrary it often does not. in memory a weigh go memory, creating direction, journals and feelings, produces a name and a date for this pressing plateau and yet this memory,  this is my life when I did this or felt than, does not appear external.

5.5      The minds eye and the idea which assumes the unity a pride or desire gives a set of unities as I own (it claims to b what they were doing all along, however much they pulled this way or that or the other) is not then the same unity as what caused the perceptions (or it need not be0.

5.6      It rather becomes itself a creative pitch. As I is their in the ideas it gains it own power, a power which might then blot across the  and, and defend representation elsewhere, in other constellation or thoughts.

5.7      The name which claims all these shifts and slimes, in the name of my pride, becomes then something powerful indeed, I becomes a pointer for my mind; the name France might b a short hand for a complex series of encounters, or sounds and language smell and taste….and yet as it does run across them all, it ten organized them or pitches these sensational other across a mind; one ha then an attitude towards France. One sets prejudices and inhabits a world.

5.8      The little whirling compels then very easily slip into thus agreeable prejudices and received thoughts without which a  kind is impossible: We become a series or bundle of creative rejoice, and so gain a life to be proud of to in,

5.9      The system of perception then in system which sets up an internal measure for itself. element which are least become seen as first, while tat which was first, the thing on the outside in the first place, all too always slips down into the least…