Passion or Affect pure or impure: A biological Key
The Pure Side-
To Tell the Passion.
Passion have certain key features.;
a)isolation – a passion is define in it isolation from humanity. To Be passionate is therefore necessarily to be alone. It makes one alone, as one s manufacturing ones own world. One cuts oneself off from the world therefore in feeling. Passions cut one off therefore, from ones friends or ones past love. One is caught n the prim of ones own self. But a peculiar self in that is a self one has never been before- a self one only meets is feelings and in a journey – a self that redefines ones own nature, and reworks a world
b)Depth: Passion might lack the ability to reach into others but it makes up for this lack by its own depth. To feel a passion is therefore to be in the grip of something. It is to feel ones own nature in the freefall. One looks and re-looks at what it is- a knows itself only in the own endless ability to change: What though identifies the passion or marks it out is that these changes are not free. Love and hate might run together but hate and good humour is a more difficult transformation. Passions therefore have a depth in the fact that they endless transform minds and make or render them different, driving them otherwise, and yet in doing o there are limits of their change, and to how that change is manifest. The depth therefore is given as a certain point, it is bounded by perceptions and feelings it is utterly blind to.
c)The passion is therefore beset with rivals. That is point of challenge and change, points it feels utterly distinct from and yet this distance is what cuts it off. That is it is what ensures the passion is simply not free to respond to the world. I is a warp in the world a point which demands it own take on creation, it therefore lacks real engagement, its rivals therefore define the points I cantor respond to or for, the points I cannot get beyond. That is it forms the limit of a feeling – the point a feeling cannot stay as it is but rather must in the face of what is tumbling into my mind either break up and change ( I cannot still over you, not know), and become something else. However the problem(and this is really the trouble with the rival) is that it is very likely that by this point a passion has its own momentum. It will not vanish simply ( I cannot leave off loving you thought), and will demand that some reaction is had towards that which limited it or destroyed it. The passion will not therefore simply tumble into the past – but will rather rage against its own limitation and that which held it down and topped its universe from being.
d) The Passion s therefore always policed by a lack that is by point what the universe I want stops or never was. This lack is of course then linked to demands and desires which demand that some redress is made. The passion is therefore aught up in a seal desire: I want – this want then is then what spins across the passion demise and resurrects the passion as revenge. Desire as need is therefore the point that I look beyond my feeling and demand the world respond to my isolated and creative stormy feeling. If the world does not respond then the need remains, and the desire takes up the passion as that which was threshed not by its own limits as themselves but rather by they external manifestation. That is the desire rages (and it will lay now be a rage) against that or those who blocked its own embodiment. It turns itself therefore into a desire to change things as strong as the original passion was.
A passion therefore as it has desires and therefore demands to be in the world is rather uncomfortable. It creates its own little world as an isolated point. It send therefore itself o vivid little journeys. And yet it wants more than these journeys it needs the world which its cut of from to respond. It answer is therefore to desire, to want, to want the world itself to be otherwise – and if that is impossible, if its own limits its own inability at certain point to change prevent this response from being as real then it is no easy thing to decommission the passion. After all its very rational lay with the creation of an extra spin of the world – why should it simply abandon that spin? Rather what happens is that extra dimension, that feeling there is something wrong, some grievance will be carried across into a world which prevented the truth refigured in the passion from being. Those then that prevented that manifestation will become figures of loathing or hate, with potentially disastrous consequences.
At which point two options open out:
A ) one might limit a passion by attempting to ritualize it. That is one might capture in the pastern of a life, and the mockery of empty words. The person one was limited by might then become merely a jest. The trouble of course is one needs the correct company to make this move., a and moreover this move requires one to share the feeling. That is one converts the hatred in the affect f mockery – something in-between collective joke that allows the mind to revel in its creation and the justice of the injustice world. the passion therefore becomes bothered in the affect, if one has the generosity of spirit and the friend to do it.
B) Without this move one needs to have resource to time. Insert delay the rubric or formula is the more the better, Act too quickly and the anger will storm over you. Insert them a delay. But delays are always dangerous things A delay for a passion is of course a chance for redemption but as Leibniz Kew it is also the point that one might be driven mad from. As I delay I am therefore caught up nit he possibility that the delay itself might enfire my passions and drive me on and make me bitter. To delay is to open the possibility that I might get over it, but unless something else enters in and allows that over, the delay itself meaningless.
It is no wonder then that passions loves or is obsessed with affect – how can it not be? The affect the point of exchange is the point beyond itself, the point that allows it to understand its own ability to create a world within itself within a context and as a genuine transforming power. And yet that does not mean the affect with this demand for generous exchange of differences and points of difference need itself be fond of the deep and inner passion.
The Affect.
How then does one tell an affect? Affects are lack the sombre depth of passions. They create the world not in endless boarding and inner creation: they do not feel their own power to be creative as a womb is creative therefore. they rather create in the ripples of feeling that one creates as one shares feeling of thoughts with others. These feeling, this giving oneself to another is where they inspire their worlds. A world might therefore be created, but always and at every point as a thing shared. As such affects are typified by;
a)lighfootedness. Each affect is therefore never fixed or certain, but always up and away. The point for it is the sequence of changes. These changes might be dark and yet is they are at times this dark will always be mitigated and temporary. The mind will therefore always seek to move beyond it or move onwards towards dimension and other thought. The affect therefore looks to others to ensure that is never trapped in one stormy sequence of feeling
b)The affect as such is never define in delay. How can it delay? To delay is to brood one you on, a d the affect does not do itself at this point. It does not brood but engage. It therefore reforms itself constantly but in the actually sharing of feeling. the affect will lot therefore ever by anything other than active. That is it takes up actions (including speech) into itself and renders them lucid or important, it like history finds an endless context for them.
c)The affect will desire but only across a compassion that is the affect dos not easily or readily desire for itself (although it can be trapped into such desires). Natively therefore it is open hearted in what it wants. It wants for itself but also for others. It wants therefore to in terms of passions to need so much as what can emerge across itself and through its engagements. It wants or desires the change the reaching out it gives and it gets with others. It desires then as a compassion – a sharing of passions and the needs and duties that ripple off this sharing.
Time and the self
Where then does the self as such fit in?
The conflicts of passions and affect is set under the gaze of that which demands that all of time configure in the light of the self ( think Kant). The I think therefore demands the world dances to its tune. It therefore demands that passions and affects are merely facets in its own endeavour, in the world it wants to create. Such an” I think” therefore looks upon passion and affect as species of the same plant, and demands they cohere accordingly. In demanding this the I think effectively borrows elements of passion and affect to build an unlovely conjunction.
From affect it takes the demand that others cohere in its world. because it is making what tit is, it assumes others also must make this world. it therefore (unlike passions) thinks that the world ought to understand what it is and allow for the fact. It will therefore assume that everything else will fall in its favour. If it does not it will only have recourse to banishment.
From passions the self takes over the entire algebra and formula of isolation. a self I is caught thr0ugh itself and what it is. it s therefore merely one its own, and creating the world it wants as its own. It therefore is obsessed with this own endeavours.
The Self then breeds these two together to create a real series of formal about time: time is for the self the point that the rest of the world is caught within what it is and what it is doing. Therefore it is the point the rest of the world must understand or bend to its nature. It must be caught up it, and agree to share within it . It does not share then of course that world it will be dismissed (or simply not understood). However this is a partial exchange. The delay is the point in which the world is taken up in the I think and bent. To delay is therefore to allow the other space to define what they are in the orbit of the transfiguring mind. It is the point make others as a me within. The point I bend a reality towards or thought. It is the point then I feel as I am what is thinking I am generous.
“I gave you a chance” I cry before I set the world in the rigidity of a linear time which serves myself and my own purposes. The delay is therefore the point of sharing or perhaps unequal exchange – the point the world must bend a knee at the I think, and yet as it does so has the right to share (and modify to a degree) the selves own world.
the I think will of course feel itself endlessly generous, even thought it is merely a selfish bending of what it is. In this of course the I think does not tell its desires part from its ability to bend a world it caught it up and makes it its own as it lives it. It really does not give its own world the chance to reject it. It would rather than world simply never was – and will disown it rather than be disappointed.
Delay becomes therefore only the opportunity for others to allow for time –(a space they must agree to themselves as they are bound up in whatever passions make this exchange open and possible) – if one them fails to bed one will be dismissed or never really scene. The Affect, with its innocent ability to step beyond every self is therefore the actual foe of the I think, while passion is its master (that I the point it learns of time from).
The Impure Side:
But it certainly does not actually have to be like this! One might blend times rather differently. All that the I think imposes the duty to respond to a linear world, and to be caught . Something is caught, but I need not be the catcher: Perhaps it is the security of time as the immemorial law of being which captures and orders the net of my being from outside. I might therefore e within it, and its mantras.
As such its power over me I always two fold. TI preaches the point which is sharing the world with others I need at times to let those =others lip into my past. Passions are endlessly resurrection machine while affects never know when to stop. Time them imposes if rather a kind and gentle manner a structure a point one shakes the dust off ones feet and moves on. This time is no self conscious delay, which allows oneself to decide – it is rather the outside breaking in as space or spacing. I am not master of myself or of thither – I must therefore allow those others there own difference, there own effects I muss be bound as if I was therefore caught in time which them and not merely caught up in them that is I must allow for the fact that in being in the same time both them and me are bound up in something beyond us, something we might one able to control, something that allows for partings and change. I might need then simply to let them go, and will need to draw on time as external law –a s law as it were a thing hared and affect to do so.
At the same time there is a passionate space to such a time. It defines my own worth or value within it. It allowing for change and effecting being a medium in which it is given it values these changes and affect. If can value you me as nothing else can in that it can value my effect in others as it is within those other. It values myself in the affect, and the power of that affect time therefore creates eddies of compassion to its own across everything I might be or might effect.
Time is thereby free to contain as almost nothing else is or could be. It is free to contain and allow because to tolerate at this level difference and change. It at once as the features of a passion and an affect, the self which annexes this ability to itself is not therefore daffy – it is merely selfish. I wants what ought t belong to an IT beyond everything and utterly unproved or impersonal for itself or even as itself and its own passions ( a move passion with its power to conjure a world is always open to and for).
Affect into passion and visa versa
It is not that I is impossible for a passion to ape an affect, it is merely that it can only do so by putting the selfish aspect (the one the I think uses) in suspension. To Take a walk with an affect therefore to respond to it, to feel with it and through it, it is to endless manufacture world for it, a feeling appropriate within a me for the affect beyond that me is therefore open to a passion if it has the courage. And yet the problem is then open why do this?
This is a real question. If the passion is doing it for selfish reasons then the I think would be right. The passion would be the worse of bounders – it would be destroying in the most profound of ways the world of difference.
However it need not necessarily be so. The passion can only really meet the affect it is forgets all that stuff about its own rights and its own self. It forgets the catechism in which it defined. It itself must allow itself to change and be challenge – in must therefore allow itself to be as an affect.
Moreover this question is then compounded by another point. A affect is liable to love ht passion that follows it. It will over it in a weird and rather hopeless manner. It loves the containment and the safety it feels in the passionate version of it. Here is after all a version of itself which remains caught within a single soul and need not as the passion does always run against others. The capture in the prism f a soul is then safety. It wants to agree with it and through it, it wants to love. And yet it is limited At another level it knows that the passion is merely being as useful for it and to it. The passion is not after all really exchange – it is merely stating what it is and what it will be. It have then no actually power to be affective as such. The affect is then placed in its own dilemma: ones it trusts love or recognise the differences between it? Does it allow these differences to stand or attempt to open up an exchange? Can it do so?
A lovers question.