Desiring the body.
What does a desire look like if I claim it is be mine and mine alone?
What is it to be as it were a miser of your own desires. These are the thing I want you go and want your own/ we cry – with what result?
How can I seal a desire into a me after all? Desire ought to involve be with others. After all we all are caught up in the same medley of a world, and we are all caught up in it. We Desire as our essence perhaps – but that essence nee to configure identity. To claim then the ownership and exclusive right to your own desires, is to make a big big claim.
How can we do it/ Tat is how can we alone be lord of what we want?
It is clear that a key role in such an exchange must be played y the body.
It is the body which is responsible for to element of the desire. On the on hand the body will arrange for and through itself the retention of information. Somewhere locked in the body that are secretes. Like a misers hoard, they lie hidden in our brains, waiting o tumble out, waiting to be with us all. Our bodily as a collection of part includes the I those part scraps of our lie, little pieces of information to store and hoard and to make our. The hoarding I another in the body is thereof the gateway o a self.
On the other this Harding is always in effect the keeping of information in almost the most complex of forms. That is memories themselves as their effect have little or not ‘ownership;. It is merely a memory it might be mine it could be yours. The body only in recording he information ensures that these memories this tumbled life is your (and not open and not utterly public0, in hr way that it communicates or wishers the truth to you. I wishers it as something that will peculiarly involve yourself. A little bit of data hat catches too up and will not let you go or let you off. A piece of stuff that others can understand but cannot share. Where a thing is mine or no becomes then merely a questing of placing ? Merely being placed within it, or being included within a story that actually anyone could tell.
Body both hoards and include.
But as it hoards and includes it also arranges powers. To take up a thing in owns self, a memory or a series of memories as a fodder for desire it to impose something of oneself upon the world. But it is of course also to allow something of the world into oneself. One is caught up in therefore a game and counter game of power and position. It let you in, and so allow you to be real for me. The problem is this reality really worth a dime? Does it matter? Moe importantly in allowing it to effect me, and being caught in the effect, am in the grip of a power? Or it in the grip of mine.
Here the fact that the body is always the stuff of the world, always external and caught up in a web of other external elements plays in hard. It allowing you to affect me, and encountering, you and I are caught n the same medium. We therefore feed back each others effect to one another. This feedback as each of us claim our own rights to desire has no reality and little power beyond these claims. The have to impose therefore on a world acts across a medium that will always run in two direction. We might therefore open up to the world as something beyond. Something cooking up from somewhere a desire. And yet as we allow that other medium in, our falling on the world allows the world a right to reply. We are caught the in odd asymmetric power games.
On the one side their are the powers we enact up not he world. The personal power we feel we have and want to use. On the other there are the powers that force us to change. The point of course is there is really nothing stopping these two being the same. I might enforce my will on the world and yet the world only partially respond or in responding not do what want. O do I differently. Likewise I might feel myself to be forced to change, and yet what changes we, what has power over a me might not be what I thought it was or could be . It is therefore a power beyond me, a and yet a power not owned by anyone.
Desire my therefore commit one to an exchange of power. Both inner and outer worlds perceptions and desire pose against each other- they swap around: Desire is the world outside, the world is desires outside. And yet in this switch back there need be little immediate symmetry r even order. The world falls on me and yet how I respond o that forming how I feel myself to be in its grip is compel, and might have very little to do with the world itself. Likewise
I fill on the world an the world echoes a me in response, an yet this response might not cone any truth upon a me or any reality.
Power is an odd thing It at once resisted by soothing, and yet as often as not also inflicted upon the individual. Each infliction and residence Is moreover a property of the body and it loops into the real world.
This last point is all too easy to ignore. We feel after all than this really ought to be simple. The body and the world ought to simple reflect our desires as if those desires were as simple as they claim to be. Desires algebra was after all pitched in a game of complexity. I takes the complex and desires across it. In doing so we expect the world to behave itself, we demand that it is their for us. We endlessly confuse then the two elements the powers we have in the world for the powers others reposed to. We think ht the public reflect the private. We assume even the private effects or somehow confirms the public. What I might do has an impact of the on the world, another individual then responds to their own wider world. We assume that this response this second move by someone else had a relation to the first. W assume therefore that is sense that we own this move, that we were somehow its cause. That we were somehow the power inspiring it.
We might even go further. We might claim that we are the desire. We might claim that a response we know in the public real is someone our responsibility. We claim the credit for it. We arrange them as if it were our own action(and was so directly) who has not played this me of this is what I feared or wanted? Once then we have gained access over the public we plug that access into our own mythological world, and us or drive it as we see fit – as we wan. We are a power in this drive, and through his claim. O we think we are ea power.
We thereby utterly confuse the public realms of action with out private demands. We assume the two are one and the same or at least are caught together in the same basic prism. Ad become utterly shocked when the two separate or become progressively more complex. To be a politician is to claim one desired what was luck. To then act of the light of the new desire (the one claimed to have), and to try then to effect that desire. One is of course at his point in the grip of fate. Maybe the world will produce the effect again, or maybe not. Or maybe one can jump shi and find a new desire elsewhere and at another place or time. Maybe- or maybe one will be caught in the ruin of ones “own” project.
From which two further points arise. On the one hand one must watch and watch carefully the stake of the body in this. Does one every really know what the body I doing? Of course not. he echo of the two powers the stodgy power I have over the world the subtle power the world has over me echoes across that inner silence and inaccessibility of the body. As I have a body there is something within me utterly caught and utterly silent? I cannot respond and cannot be where my body tumbles into this reality. And yet this hidden land is just the one I endlessly relay on. I am therefore caught up in the justice it does to the world, an unable to echo my way out of that justice I have not right of reply. None at to it. It merely decrees the results of action and…
O at leas this is the case as I claim my own mastery – ad as I refuse to share in a power. The body is caught as the silent agent in division it cannot in itself allow. So I asks how else can it be justice?
On the other side in me is had to hold down. It will into be held down, this little personal affect. T I arranged then across sliding resisters. It dos not tell a me part form our elements within me or elements that relate to and grip you alone. We are together in my desire, and yet that together is only as it is convent tome. There is something rather ,redolent in this. As I desire you are there for me. You are in my and my play thing I rave about you to you or through you. In making me act according to my on dark and constantly shifting desires. I cannot therefore easily step. I cannot tell my self apart from this rave. It is hard even to stabilize it On he contrary the force of desire as it moves and moves again round the head, endlessly conjoins an adds new angles. I rejects and combines in a shifting blinding kaleidoscope of passion. What is mine and what really ought to be yours, what is public and what is private is all the same to the unfitted desire. I is arrange across the entire willy nilly.
I rage then at something – possibly at you and you imagined slights. Am unfitted in my on mind. A powerful deity an a snivelling wretch and am do inspire o how I appear in public.
Who could be anything else?
One against he body is caught up in this movement and in all this loathing. It will not at to ensure simply advantage. And yet it does not mean it does not act as such. I is the role of the body to allow on the one side each person to in a point of view upon another. I serves then as the window or the agency of a in down to minds. It creates little one way flows. You enter my mind as a perception. Your character is revealed to me as I look no you. We become the facetted into my soul as I look. That is as the strange patch between your body an my body (of forms and light, blood and electiricity0 allows you to appear to a me. A body therefore is the direction witch allows for perception. It is what extends what I am to a world. the pacts of bodies is that we all do this, and all react according o what we see.
At the same time in the creates a space within which each individual can act. It claims this space not to put a texture in. I merely allows and washes its hands in hat allowance. I will not support or destroy But it will create a space. Will ensure that each can act.
This does not o course stop this space being known to another. The perception is often the perception of another space. We are joked o each other. And yet search of us are the agents of a corpse, its animating soul each ought to respect the others rights to desire alone if those rights are insisted upon. If hey are they must be held as sacrosanct and respected accordingly. If they are therefore they insist upon this space. It therefore re-open out another, and yet as that other draws themselves way ensure I cannot immediate act. Or that if I do, if I use untold violence against that other to stop their thought, I will not stop the thought so much as its action. The body then imposes a space of waiting which can only be crossed by the crudest of violence. It cannot as the body allows us our souls be simply shared it must be respect (or it is not respected, the that is itself an issue an abuse a violence of the first water).
But it is not as simple as that .This in reality cannot be held. Or rather the agency of perception, will already ensure that is having is rather complex. In perceiving what you are about, I might very well reach toward you, and at met to speak to you. I might therefore directly infer. I might attempt to be come a part in our delay. I might attempt to direct you perceptions according to my own. If I do then your delay your act of claiming his is you right is of course compromised and there is nothing the body is likely to do to step the fact. On might therefore one ones isolated glory, in the point where one is thinking of what action to take, be then taken up on a new journey, and obliged into odd exchanged and new feelings. On might become a part in affective desire, a desire beyond individual consciousness whether one wants to or no.