Loops: the inside and outside view
Tumbling from he inside or the out, is a complex affair: two different loop can be established.
Loop1 :
The starting point of any such tumble is surely the body. It is the body that lie before all. The body hat houses all. It is the body that exists as a silent rebuke to our minds. We are within it. It is ours. And ye it is only ours as we miss use or abuse it. That is it is only ours as be behave as if it were the same. It might have been in itself some one less. Our life’s might have been different and with it the body might have been otherwise. A Bpd is therefore never fully ours. It strains to be different. it wants fatness when are thin, or opens us on thinness if we are fat. It drive us to a difference and a series or set of being different. It is our body. It is our being and yet.
Try then as we might to look after it, to feed it or looks after it, it is still there, it is still an unfished element a body. My corpse to be. It looks on me with the quiet eyes of my death. Both death it will one time capture me within - but also the localised deaths of other world other possible mess. The famous other me in their other universe does not after all require a different body. The game of the other Sextus is that he is only other because he shared this body, this one here. He and – we are given in the same body. he are housed the same.
The sour look the of the body looks down at a mind within it, as it were always necessarily a rustication. The mind with its sours looms has forced the poor old body into the one world and god rot it.
The body looks down on he mind and does do in the face of. In the face surely of reason. A body will only be at all in the wane world. its ability to be otherwise is therefore rather restricted to the world The mind is right about that much at least.
But this point he creates a double sense that the body is beyond any one world.
Within this world there is sense in which the body could always be different if I had a different minds. It others therefore my mind. That other sextus simply haunt my being. He might be everywhere. He is a pain.
But on the other level the body haunt the real of possibility by being what is shared between a you and a me. We share element of our bodies. in sharing in this world we open out other possible therefore i– things we might be to change other and for ourselves. In sharing in cooperating with other bodies and wit other parts of the universe what a body is and how it operates ceases to be simple or straightforward. It is open to other – other influences within this world. the loop is therefore made to make a sense.
The body is the both he start of the inner loop of which sextus but also at another level the leaving point of the second loop, the one that wants to change what bodies do in this world. Each hoop is to be followed on different journeys.
Phases two the expressionless expression: how does a body tumble then into the one world? what makes it have this world and not another/ the one chamber of experience in which it exists are the rebuke? The answer is the found in a sense in the expressionless expression of the baby. A baby smiles. we know it smiles. And yet hat smile is like getting the answer wrong in maths is complex. In the smile of the wrong answer are levels of rightness levels of nuanced or undifferentiated meaning . one need not be Bergson to ay it. The point is to be found also in Leibniz. The point that passions and element sin the world always are other meanings and yet other. Y currently constellation cold always be different The smile on a babies face is therefore complex because it straddles several series of possible – possible the later child will pull apart and allow to be different. it is therefore (in Leibniz jargon) an apperception that is unsubtle and complex. Latter apperceptions will be less confused and will differentiate differently. The baby smiles and that is that.
But there is more to this than that. The baby smiles and the world jumps. Likewise the answer is claimed and the world judges.
The answer might therefore be open and might contain many differing options. I is not simper, and not decided. I is not merely this or merle y that. And ye that is not world the external world itself want. As live in the world the world irises up. It demands that there is a way to do this. A simple ruse answer. It demands that a smile is a joy.
To pull a face is therefore to have a choice forced upon one, and have it before ever one really had a chance to be otherwise. Others schools the universe. Ones mind is then born in that choice.
And yet it goes without saying that the mind is not born to oneself. I is not simply there for open to take over. It is rather born of the way being or the world or even yourself (we little beasts) take up our reaction and misuse or react o it. The way that these reaction are claimed by something else some other natural selection to be simple and straight forward. The welter of excess becomes therefore disciplined and forced into the world. It is this vulnerability to have a mind forced upon the body that the actual body loathes in the inchoate expressions it pulls. Or Better it resents the fact or strains against the fact that these expressions trap the nature of the body in the one mind the one world. In pulling an expression it is caught by others and their reaction, and the body knows it. Oh it says for a different life.
Phases 3:
But of course all is not utterly lost to the world of options. There is nothing stopping these actions belong simply the one world as long as one keeps the feedbacks going the routes of communication between a you and a me. We might together therefore straddle other world. we might be in many universes yet. Or better in acting, an through you reaction complexly enough, we might keep on the jinx of having t be on the one world and yet d so even as we act together. We in the world and yet do not (quite) know where that reaction will lead. We act therefore and make a world together, and yet o so by demanding that we are not together simply judge. We therefore open our a new sense of not having an ending.
Who after all knows where a friendship actually ends, who knows where love leads. The point of a passion as it tumbles into the kind as it appeals beyond minds to affects it that it opens the world or domains of thought up to other possible worlds. Together therefore in or reaction in feeding off what we know of possible might be The very ambiguity of my actions might therefore be the real, and not the actuality the being right or wrong the world itself forces upon me as if that were the actions.
All actions are open to possible, What they are to a we is always necessarily different to what they are to a you or me. we a differ in and through acting. We are determinations out actions, which open onto the world of others. That is which are taken up by those others and used to build worlds we had never supposed were. The world is nervous, our won actions least of all. They become the corners in other world. The element others use.
My power then t straddle to use a body to be across many world lies in feeling this take up in the other mind, and ensuring that it operates through my favour. That is in ensuring it is as a mine and a also it feeds back a me. I need therefore to ensure that it remains mutual, and remains an affect. In being as an affect.
And yet of course this power is gloriously unstable. It is an affect and yet rather a chaotic one. It beets across two many passions. Too many souls might own, and might therefore response to it in odd ways. It might inhabit any number f houses of the mind it might therefore be used in myriad tiny world and make new realties, It always risks therefore founding on the rocks of its own. It always loos to another reality, one of the world to ensure whatever will happen will be.
Phase 4:
The world one I going to enter into – the single vortex is going to be a strangely contrary affair. At its heart lies the complexity and idiocy of passions. The world was this and then that. It I everywhere. Your world and mine need not be the same. We might break off our attempts at a union we might run. Te world is fractious and complex.
Is today the same as tomorrow?
Is it the same real world? yes – but under what conditions. The conditions in which one has a life is a hard affair.
How then can one allow for it? When should one think it? How then does one understand a world which is needlessly threading back and forward and back form one to the other from the other to a one?
Now can one allow for the world in which difference always is and appears to be as everywhere? Where does one get this world from?
And yet there is something really odd about this thread, this world. Something is very clearly missing from it.
What about h rest of he world? Is that passionate as well? And if so how?
How can one tell apart the rest the everything from the passionate me/ This problem is all the more real as in setting up a world to be within and including everything as passions within something is lost. What is not there is direct singular ownership of this world. That need not itself be at all.
That s the alliance is formed between the frozen body and the eruptive world. As I have a body with its passions and moods falling from on high I have a word. Any actually reality in the sense of something from outside that lies between the outside of a body and the outside of worlds which I fracture a self into is then squeeze until the pips squeak. It is transected caught in the middle of what? Of nothing.
The actual tumble of something beyond this loop is held down and beaten up by it. That is it has no place beyond the irruptive body and the corruptive worlds. How can it have a place beyond these two? It has no power to reality (however it might yearn after the mutual and look to othering of experience). It is a nothing beside two forces that convey outsides to us which grip it and force it to sing as they see fit- force it into whatever hoops of normality or morality they wish to invent for it.
A problematic place indeed.
Hoop 2.
Can one really take pity go this world? ah would it be to start afresh, and allow the other in not as the tumbler from outside the fool, but rather in an exchange. How can one find a pitch in that exchange?
The trouble here is that this question runs up against an impossible distinction. How does one tell an affect from a passion/
One cannot simply – and without it there is tendency that all affects that is all exchanges are gripped in the same set or series of judgements as all passions. One cannot tell the selfish apart from the noble – all acts are alike unto us.
This lack then opens up the problem of what allows one to value at all? The only answer is borrowed advantage. That is what allows one to value is the assumption that whatever good happens in the world one has to deserve it in some manner – one needs to want it is some way. This wanting this desire is however rather tricky in itself. One cannot simply derive it. Where is the deserve in using another for ones ends. That is where is the deserves in allowing ones relation with another to feed into a mind and allow it to grow? Where is the value in treating another as an arm and a leg and yet still not entering into an exchange with that other/ Where can it be?
The answer is again hard to grasp.
Or perhaps the problem is that it is all too easy.
Two have of course long long ago invented the medium for valuing what cannot be valuing and putting a price on everything. We have invented money.
In the medium money that which hooks not others and rides them finds its expression. As I pay you we are finished we are over. It is simple. There need not be any real exchange – nothing beyond that which I pay unto a you. This payment this giving to another what you think they deserve for what they have done for you. You might not then deserve it – but they do.
The entire relation is therefore severed in money- a free exchange is done with it is over. We are quits I cry as I use you. That is as I refuse to offer you anything for the real richness of a life.
To life in a world of exchange is to become a problem. Other will be always there for one – offering themselves and offering complex real0tiotion. One faces therefore the problem of how one responds to these offers. That is where does one allow them to go? How should one take them for reality? Can one do so?
If one cannot find a pitch within them- that is a sweet point of exchanging with others who understand the affair, one is open of a dark place. One will free fall. Other will other oe respond and yet there is no real meeting. It is easy to use and simple. I thought you were my friend – the clarion crawl: I thought we were mates.
Better then to let money enter in than be caught up in this exchange .
Better marry for money then that risk love
Well maybe – the problem is however where does money itself lead?