Empirical Mechanics..

i)             Deleuze quote Levi-Strauss with approval: Only different similar things are different, and only different things are similar.

ii)           The is a clear statement of different –and how it haunts even identical and sameness: The difference that lies between the same, the same memory, the same soul, and disrupts it, become the target for Delusion exploration.

iii)         The second difference is the method of counting which lies at the heart of consciousness or any attempt to reconcile the world into the one element. One is different because elsewhere this is all held in a unit of similarity ) a single holding function an identity or mind.

iv)         And yet the mechanics of being within the middle of everything surely compromise these eat little equations.

v)           Difference is not something between identical, Deleuze, and Hume insists but rather it is within them. Fine, and yet, Hume will add, it is which then because there is in what perceives never anything capable o holding the line of identity

vi)         Colours are seldom identical and experimenter of complex ideas never are; at the resembling agency of the mind does not care for this factor have it matter.

vii)       As I have a simple idea such as a colour, one impression or idea is only given as it caught up with all he others givers of the idea; Green then form junction boxes or point his becomes that or that been as it is given.

viii)     What I compromised is then not difference or identity so much as the very process of giving.

ix)         Everything, every gift, or story is automatically other stories and they others: Every painting or memory is also other memories and every hope another dream:

x)           In a sense what collapses then is the very distinction of ability to hold the supposed contrast between difference and similarity; The similar is only similar in being in a medium which already repeating what it is, and so differs; if only different or expresses this difference in the repeating:

xi)         The formula gives no contrast between difference and identity, merely a factor about what it is to have ideas which are based upon something already in the organs of the mind – namely perceptions.

xii)       That is it starts actually somewhere other than events or externals, in the mysteries of how such eventings tumble into a body, and make themselves felt within that body.

xiii)      To have impressions, to perceive is to live in a world divorced from its own uniqueness, and events;

xiv)     Everything is only in me, only a part of my mind as I force it to pay the price of being of my experience; to perceive in my is also therefore to be perceivable by me, and (theoretically at least) conceivable by my imagination without any perception creeping in.

xv)        In be within the world, to have a body already up and doing, is therefore to have forced a world to sing like a canary: t is to demand that world already echoes ones fantasies, is already in part as one imagines it..

xvi)     Hence, perhaps the extreme and greatest exponent of difference, has at h ape of his system the image of all world, all imagined world, and understands difference from that possibility, and across hat imagination.

xvii)   The price I pay for being in the world demands that world is as I could imagine it, and so a system that is rigorously true to itself, and yet which ignores this price, will need to include all imagination as a part to it and through it.

xviii) Each perception is then in that it is an each into other worlds: an yet it is and Hume is very clear a finite and problematic echo:

xix)     Each perceiving lacks vitality, or liveliness, and will then as it calls forth a hundred other echoes or perceptions, some confused or lost.

xx)       A might resemble, and so reflect a truth, and yet that truth is lost in they ways of a mind and in this inability to pull out whatever ‘truth’ or better whatever reality is smuggled into that thought.

xxi)    An yet it is just this cataphony that the other principle of reality beings: A I am actually perceiving, as these are impressions and not simple ideas, then have an extra power.

xxii)   This power defies perceiving in its own gift: it is felt not seen. It is given then not in saying this or that is similar, so much as simply giving them together, ad lending a power of living spasm to that giving.

xxiii)          The most unlikely of bed fellows are then caught one within ad through the other; they are extricable in the mind.

xxiv)          And yet the force of ineluctability does not itself create a unity or synthetic, only a junctions; on thinks one an the other is also there.

xxv)  The similarity between the perception is then forced upon the mind: it given as a reality, and the mind has to deal with it.

xxvi)          Nor of course can one really say that the liveliness is similar to itself. on the contrary the minute one turn a gaze upon it, it whither; on cannot form a clear idea of it: moreover it is not as a force simply spread though a mind, it is not really of the mind at all.

xxvii)       What is more is a force that is define at the actual occasion itself: if I then finite, in unpicks itself, across a mind (unless it is joined by other occasions, other points that liveliness enters in.

xxviii)     It power then lies in hooking or conjoining impression, not in being similar to itself.

xxix)         Or to put it another way it lacks being, as it can have no identity, save the power or extra hook it adds other to be mixed up; and lacks its own becoming: it is merely that which allows others to be or to become.

xxx)  The only thing one can say is vivacity is then that as it tumbles into the mind, as the mind is up against reality, something comes through – an element that adds impulsion to the mind, hooking elements together, and creating unions, which if they were the mere products of the mind finite powers could be problematic and difficult to hold down.

xxxi)         Vivacities power lies then in its ability to break rules, and is demands to make conjunction in defiance of mental identities.

xxxii)        It power lies in demanding things are the ‘same’ or similar, inspire of the evidence of ideas that they are not.

xxxiii)      Paris is then the creation in my mind of a thousand echoing imagination, all separate, and yet all given caught up in the same vivacity.

xxxiv)      Identity or similarity is then what claims this hook up for its own directly-  claims its power as its own, and says – oh his is Paris or this is me.

xxxv)        We then read into the conjoining of difference by and element in-between all differing, similarity – and so make running the mind so much easier.

xxxvi)      Similarity is its odious assumption breads across the sequence of shifts and changes the assumption ht their really much be a single thing capable of holding all these down, a single idea. It creates then a one conjoined thought, and demands that his was what the idea was always about anyway.

xxxvii)   Both similarity and difference then deep antinomies at their extreme – antinomies that appear opposed

xxxviii)                   The former is then the product of resemblance as it is take to its logical extreme and confused its methods which reality; the latter is the reflection of just the same point of exhaustion, but from the other angle, where imagination wants to wrap up something arbitrary in a single idea or representation.

xxxix)    And yet the opposition is cod ; both of these element (Aion and Chronos) surely reflects the same basic point: Tat imagination has a tendency to, at its limits, claim to itself the world.

xl)          The mind of a human, finite as it is, wants then to claim to be being; I want to be or at least to be reflecting something truly transcendental, and my imagination is up o the task (even if reality is not) .

xli)        Actually being within the middle of the world, is being a part of it, even as one perceives. New perceptions are then split into what is external and yet unpronounceable and what can be thought and felt.

xlii)      And yet it is of course I this gap, that the other aspect o being within, the passions enter into the picture.

xliii)    Passions power lies almost in ignoring this difference and riding the worlds of imagining and conjoining this way or that, as I create within my mind at least powerful (if imagined) worlds.

xliv)   Passions power lies then in holding this difference at bay, and opening a mind up to the idea that their really something might be more in it that it tumbling into it from outside.

xlv)     Passion, here draw, Hume thinks, upon their mechanic in resemblance. A passion such as love automatically (as light doe she suggests) other passions within it: I is intense (in the classic meaning of the word) – it splits and relit, which each spilt being a new passion. It can then easily encompass many differences, and does not care if these difference does not work as it sees fit.

xlvi)   Nor does passion as such need to  exhausted; no the contrary those organs of the mint that make it, can make it again and again; Okay in a moment they might be over ruled by other passions, but over time they can always get going again.

xlvii)  Passion therefore operates in a domain where it simply ignores what reality gives it. It makes its own rules.

xlviii)        And yet these rules then position the mind who would follow them in the oddest of places.

xlix)  What is real and powerful beyond sense (and in a way the mind craves) are actually very divisive element in the mind; that is what is real are the elements that attach this or what desire or significance to these thought, and does so against all other possible or shifting realities.

l)             I become me then not as a thing’s o much as a series of passionate points, and a series of elaborate (and intense) systems between those points.

li)           Passions power then lies in placing my in a felt universe as myself (and so ignoring the penalties of being in an external world).

lii)         Its power then lies in the particular that start of some other system:

liii)       It is that which at once similar o others and yet also difference; one but also many, powerful in its multiplicity and through its unity.

liv)        The game of the mind thought Hume thinks, and the real trick of being is to prevent this quickest of solutions, and easiest capture of identity and punner of difference) from overwhelming the mind this endless particularise view point.

lv)         A trick empiricism is meant to track –and which morality allows. A trick for the next essay.