The two voices of wanting.

 

 

 

Voice 1: doing it, when you ought.

 In one of his frequent flickers of genius, Kant claims reasosn an dsire are one and h same. I Desire, is he relam of the moral: Pure desre is then ding what I Ought. It is makin up a rule and following it wherever and whenever. Desir is therefore the princple of reasosn that makes be legislate for a moral world, and ultimately assume that God .

 This move places temporal, empiric desire is the strangest of place. To desire, in time is therefore to be caught up in a moral or a nest or maze of moral principle an that thought. Tat is each time each now is echoing another knows, into an eternity where an ought is being worked out.  Might act I the metrical here and, and yet I have an eye on what is to come.

Come that that the bell weather eye for the here after will also look to the fact that what appease so simple in the nerve and now, will actually be resolved, elsewhere or into any number (including one) principle. Principles such as do not steal (whose negative do steal cannot serve as a universal principle) hold within them echoes of other principles (do not murder, respect authority come what may, behave yourself in the ought o other gaze, or even for reach according to their abilities to each according to therefore needs). A good moral principle serves as a delusion concept, it borders on man other principles, wrapping them up, focusing them I a certain way, and making good.

 To desire in the world is therefore o be caught in a axis which at one level makes every empiric desire, every this one, merry an echo of something else. It hoops up by strayed sudden hidden paths, and across journey on might not dream of with other worlds and other times.  They Echoes into other beings and thoughts , and mingle with them.

 More than this it has two further aspects. N the one hand the desire as such is clear blind to identity I follow law, or a start to desire this or what first and foremost. I find myself in the process, in the doing, and create what am around that finding. It is not then an I that desire, merely an I and nevourously claims a constellations of these desires for itself. O perhaps it is an I that this slip that this being in many times is also making. If I do then want to pitch a self in this process, I need to pitch it at a very certain  place – in the feedback of what will be. The desiring I is noting the here and how, so much as in the fact that this here and now ill echo elsewhere as id a part of anther picture. I is this othering on the her and how, that allows individuals to eternal their eternity and so for Kant behave morally. More than that tough, is defines the locale that individuality as such understands as being. it is that which in tumbling from a future where it alarmed in a very real sense is, what it is already confusing into the present and so making real, that it is. I exist then not as a lump of meet but in the seer. In the I knew that of desire. In the feelings and the facts of that land o clouds, which tumble into the here and how. The true desiring mind is then the one that feels itself already on the magic carpet to the future. Already beyond what was here, and what was now. Already in the next point (and I so incite of everything, and in spite of the ability to define what this beyond is.

To desire is therefore to dream: that is to demand what is here and now as it is slipping into a future is not quite what it seems. It includes somewhere same- and my thoughts, and dreams.

 This move then queries leisure. In the very strict Kantian formation, there in not more room for pleasure as there is of the mindful. Desire done properly, that is done with the idea that the future one is a part of its kept consistent and fixed, ought to care nothing for pleasure; Heaven forefend that it acts upon it. And yet this is not so very simple. Deere in its pure form, in defining what will be from event in the here and now; that is creating the moral principal all can following in the same voice and the same time defines a very deep point of desire. It is always about being in the wrong place or time. How can one desire into e right place? It is rather the feeling of being in the wrong place – of always having something else something other to do or to be. The imperative and the way against the self it wages is merely an example of this beings very wrong.

 But unpack the bundle a lei, and this ability to merely be in the wrong place or the wrong time, is very easily carried into passions and pleasure, and carried into it as just that desire Kant wants to avoid. A pleasure (or displeasure0 is forever promising more of the world than is in it. As I enjoy myself, something of me, asserts what I am, mind or body and gives me a world according to that assertion; moreover it genies that world not as something fixed so much as something within the enjoying is growing changing enriching, becoming a better echo of myself and my mind. As I enjoy the world I feel at home within it, and start to think what else I might do, what other rights I might have; Of how  will be new the world is mine to do that in, to be within. To pleasure oneself in the world is then to have a world itself change: it is this change this increase, this not being about perception any more that desire in s ensue as something other timely loos to. It is that which sands on the up side of this pleasure, beckoning it: it is the Spinoza essence then inhabiting a body of flux, f pleasure and pain,, which is able to assume that wharves change is happening in the body and thought the body, that change ought to be registered in the mind in terms of the desire, which takes on the feeling as its own, and bends it into a being.

Way it am in the world, and the world I actually see might then be in flex (the true Spinoza essence is never confined to one formation of the same body –it might change the body greatly, or even become other and loose sight of what it was). It is to then caught in the same simple body which gives it actual existence: But as it has this existence it is caught in the same desire. The desire is that which bends polarise into an admixture of perceiving and feelings it is then that which throws the two at the same place or time; That which inhabits the future the othering the pleasure and the pains of the world are leading me (in changing me), and acts according to this inhabit. Spinoza radicalizes is then not merely that the body in changing recreate another world (and increase or decrease what the body can do). Desire is then that which inhabits what I will lobe (hence Kant and tenrity0.

 It is then in this sense ether which is already there untimely in the enter, it asks across these here and how, a nod this on gong changing, within being other and other gain in the lack of the movement ( the Snoozing definition f desire). It act, I inhabits this vide, pitching itself within it, creating the body and the min in the light of it.

 It is then echoed across time, it lacks simple individuality, because it registered the fact hat y mind and my world are absolutely in the sate of flex, and sire is the owning of that flux.  Is what is able to pitch the worlds  and their minds into that fl, arranging whatever feeling one has, and build in up whatever on it.

ultimate grounding point is then never the body and never anything fixed. It founding then founding of a mind a sequence in consciousness, a view fixed and anal habits that go elsewhere, the exploiting of experience or the encounter with something beyond oneself. I province at those ideas that allow one in joy to change the world and keep in changed. This is then of course the point of the imperatives (but also Spinoza’s common notions, the gem is on to find a present hat keeps on giving: that is which never stops the flight to the future: Never steps finding or defining  or merely living new was to enrich minds and their soul, and world.

I enjoy myself n the here and how, is then echoed into the otherliness of the enjoyment (the fact it discharging me and changing the world), and the principles that might allow that enjoying to continue elsewhere or be written into other times (here Kant, Spinoza and Hume all meet together, in the pitching at differing degrees of this being different).

 Desire in the ability to strip out the very move to elsewhere, and pitch it into another elsewhere’s: Joy becomes then the coal to use t rebuild a mind: it all owes the enriching world o be thrown anew, and thrown into other defences…

 

The second deep starting point of desire, stars itch the ideas of lack and productivity. These can be opposed, a nod et to a degree at leas the opposition missed the fact that thy are redoing the same. Take any one desire, Forget that oneness about consciousness or the eternal – we do not metaphysics now. One desires, and one is immediately struck by the impossibility that it encompassed. On the one hand as  wan you or what this or that, I clearly confuse two things. On the one hand there are my perception, These as they are of me, and through me or in me are mine alone I am the one doing the desiring, and these perceptions, which pot elsewhere reflect this fact and yet remain mine. He world have within me, the world as a good monad  find already include Ned is then already impossible; it is of the outside and I know this is, a nod yet it is that outdoing of reality included tin whatever I am and chi  am only through Ties s bonkers.

 Much worse than that as I tart the entire drearily desiring process, I confute the world with  something quite else: Whatever organs that lie in my mind have workup, and blend their poisons chin my mind. Pleasures com and go ordains and I have to reconcile the worlds of perceiving with this otherness. Must at the moment then that the world is in my grasp as perception, what I am as a body or at least an organ of mind, comes into play, and falls upon me as if from elsewhere. My mind, then includes within it feels that must originate withing me, and yet are not strictly of me. Better I am that which inhabits these feelings or has them or claims them or must something claim them for themselves, and do so even as they confuse the world and make everything feel too important or not important nought. The world might be mine for  the grasping, but as it is, my feeling force me to emails hat  m also their a block or a thing, hidden beyond every sales and any sense, and unable to be spoken save in feeling I am then also there, also folded up into the world and a part in things.

Us as then the world becomes an impossibly, it becomes my own is perception (save for the fact that in ha that extra twist of reality, the vivacity them mind along cannot make): what ( am fractures I to me. I  become an object in the experiencing – I have a body, within hoops passion to these perceiving n drive my to create his reality or that My own body, which o cause is never seen and so outside it is indicant so inside I is beyond all outdid and others as Foucault observed),is then born in my mind. Desire is tunic is forced into this doubling up of the outside illegally in my inside, and the inside which demands it is outside (and of the world), even though it can only be related to the organs you mind.

Sir is that which throws these two at once, an given then in the blends, he outside of being a body and its passions in then given in perception – perceptions are related to feeling nod desire straddles the tow. I drives one alone he hidden web of vivacious relit, creating constellation and worlds, in which the echoes of passion are felt and coagulated It created then the world in the name of this doubling of  the outside and inside one to the other. A desire in making a world of feeling flesh, so that it can in the form of perceptions and their imaginations live amongst us. This is the world of lack .Something is of course utterly lacking fro this world. That great that meta outside that can hook together the outside of organs of the mind and the outside of the receptions Tim is simply not there, although the enter process is mode or though in the name of this truth. All absolutely truth is then lacking, a and one always dance on the impossibility of a simply union of the two. Ones desires, cannot then ever given the two together, it cannot link them together. IT might have all the parts, and all the though necessary for the loop. And yet, and yet, it is impossible in this world (without spontaneous combustion of body or soul

ON the other hand  there eyes a certain sense that desire is productive I is producing a world, and  spinning us a mind in given circumstances We become caught then in a here and now, and through  giving. At yet this creation is an odd one. In a sense Desire is not producing the world, as that is done in the passion, within demand more. Nor is it inventing or indeed is it apart of the blind ally ways through with a world is folded or set: These are given by perceptions, which create the how rules of reality (acceding the needs of the body, and that admiral element which is tumbling into an elsewhere). All of this is plain enough. What desire does in hen shuffle this two, or calotte be that in the act o shuffling. Passions are then directed into series or contestation of perceiving and create worlds which then bleed over other parts of the mind and create new chose elsewhere). Or aging perceiving are caught up in also being feelings or are caught within the feelings hat are also there as they are perceived. The perceptions are ethane used to hollow out these feelings and stylized the letting blend bundle of whatever: Feelings like light are split by the light of perceptions, and perceptions are forced into world in the urgency of passion. Desire is the  whirling block doing this.

 As such it a create elf that impossible here n now. It tumbles not h body in the name of lack as if it were form that genuine outside, that beyond o he body; I tumbles into it, then hooking and healing up element, making them resonates and oscillate, making then differ. As such it operates always in a the strictest of presents I tiself0. That is operating in the name of that which is beyond my, it operates in the making, in the creating, in the question. As  desire I idea and act aging and again. I restage, refeel, I greedily want to feel all kinds of things.  Have feeling than techno across humbles: Lock myself I impossible multiple presents, feel in the glut of feeling. But always in the presenting the feeling, in the making. To desire relates to the impossible outside beyond my own nature,; an outside by which my nature tumbes into me, from different direction (feelings and perceiving). Desire as the maker of this union, tumbles in, to me, among me desire or act: it defines  time that I might be incanting, driving me to the past of the future or to wherever where its own feelings into own constellation of feeling and perceiving can best b effected. It is desire then that echoes me beyond the tick tock of a block, and more than that beyond this time beyond time. I not passage that matte in the primary(as passage assume as that the union of feeling and perceiving si simply given in the passing, a and desire does not assume this: it is busy producing it). Desire is then not time; it does not make the union in the light of a truth so much as manufacture it is it were true, a and includes time within then truth, s tense. That is A make more of the world, I demand in the booking that perceiving yield that other me, to the organs of my mind I demand then that they are already giving more than there is, more of reality than I can have or can be. I demand then that These feelings are going…In this demand I create in the feeling and the perceiving a produced impressions, and as it feels or changes, names that in term of a tense. I create then a past or a future in when  this union is given (for it is never simply given). I give a process in which these mismatched element shook up.

Not the process sis never simple, to tidy or even finished, but it is there…

 

 Desire has then two voices. The one will claim from the near land of the future to patter all thing. I is that numb of what will b that infuse the …of the past, an make every change, everything imperfect. On the other hand desire always tumble of this occasion as an agent of the impossible, the union in the absolute present of the feeling and perceiving which tumble into the mind from different direction. It is then the way, is always the here and how, always own about represent ( that I in the name of the impossibility of this union0 that I create ins image in the world this creation will be or will impel me in making in my own mind other tenses, other ways to be beyond myself, These othering  give the union that can never be felt or reach here and how it terms of the becoming was coming process. The twin heads of desire make then the world beyond me include me, a and so both in terms of that which is always tumbling through, but also and elsewhere as that which it always. It is then the task of philosophy to rehook re rethrown this double for desire…