What was lost is Found
a)What does a passion look lie to another? How does one understand another’s passion – save by assuming that No – is a sense the only way one can understand them is to become them.
b)After all a passion makes up is world.
c) How then do I become you as you. This question – the becoming as if we were the same is complex – in that it is not the affect question.
d)In the affect I pick up the feeling and run – we together are. We have takes on something between us. However with passions there is no between as such. Nothing s share. We are genuine misers with our minds.
e) All that loops us together is an attempting my mind to get into yours – or to become as you. I try to be as your world view would have it. It try for the same passion as I think you are having or thinking.
f) but how?
g) Once again passion are not affects. Affective causes are held within the affect itself. I is its own cause in that it is the catcher up of feeling – the mood of a day or the temperature of the hour. Passions are nut like that. At there heart there is a faith that a passion will convey real and genuine meaning. A passion is therefore almost invariably seen as some kind of response to some kind of situation. One looks then for the cause of passions.
h) And yet this cause is often hidden in the past. In a sense it must be. The reason why I feel is itself essentially not given in the world. It is of me. In feeling and thinking have always build my self a universe. Certain thoughts and certain feeling run into each other- and come together. Me than them age e.
i)In my past learn a lexicon feelings and appropriate feelings. I learn which passion and which experience run together. I produce a set of likely feelings o likely responses. I learnt to by shy or to be mean or kind of whatever. I gain dominant motifs – point the self can then revolve itself and its world around and around.
j)My feeling become a world and enter into that world.
k)For another to come he is therefore for them to share in my past. This is less trick that it sounds. The past once shares is the pas passions life in. The past which is never are yet mine – the past hat passions will make a mine.
l) It is therefore in part at least the semi mystical past. The point I dissolve what I am into the history of the world. The point I feel my being as everyone else. That is it is the point were I use my own past and blend it into the old worlds past to make sense of the additional reality passions foistures on me. I and thy they become together in the history of the world.
m) I show then an interest in the lives of saints our money makers or authors or Greek here. It is into this world I shred my being. That is I these elements in these names for reactions and passions I built a world , a set or series of- a set of feeling an a world to call my own me.
n) In a sense in this we are all miseres. No one after all wants to have too much mind or too much memory. One rather wants to take special care and link passions and memory together carefully. Spread yourself too thin and e world becomes impossibly difficult. But spread it to thin and the world become poorer for it. Getting the right element the right balance of memorial and passionate elements- spending ones capital of feeling misery on the miserly heap of memory is one of the hardest things a human does.
o) But on another side it is one of the most open. We have all been there w can say. We have been at the point an I breaks into the world and the world break p the I to build it. This is were so much already it. It is of course it as well that we are so permeable here. It is this openness what will allow others within ones thoughts- ad allow them to comment upon them or a least know where one is come from. Humans know humans. The know what the other will be doing and can strike a pose or state a reaction or mimic based upon this knowledge. All one needs here is a powerful turn of noticing. To produce this series
p)the past matters because it is the nuggeting of old facts. My own history but also the wider of history of the world, share in the same wealth of the miser. Both other us a texture or set of elements within which we can study a world as something like a heap – a series of encounters. Within these encounters there are naturally enough passions In the past and through these encounters these passions and these image and option blend into each other. The passion is contained and the world explained. The become one and the Same. I gain a world and passions gain habitual ‘trigger’ in the result.
q)Here however there is so much open to possible or to others. If someone one truss enter into this domain and starts to play with it all the responses of the mind might need to be re-learnt an re-worked. One might therefore become something or someone else through such encounters and their tricks. One might therefore become another. Nothing is absolutely fixed. Mind can always reclassify themselves.
r) One is therefore always open to the bully who makes oneself. Perhaps one needs them. One certainly does need constructive bullying as nothing else will fix the mind down. It need not be pleasant to be effective. It merely need to be.
s)The alternative is the collegiate set. Hat is a series of shared feelings. This I however is complex move as it is confused with affects that run through this territory and takes one on elicit journeys of themselves – journeys ht then might challenge or change – journeys that will remain in the sense of the neat passions and their responses a mystery.
t)To share with another is to be caught in somewhere unstable – as the feeling flicker and change. The sharing, the they as you means that you are not want you though.
u) Bullies are at last simple. They keep one in binds. They do not lead elsewhere of the heap of memory with might as we share them or as they are a part of a thing shared lead to problems or new series of feelings. The bully the violent reaction forcing feigns and forcing passion to cohere into memory is therefore often the best option. I will at least make you act stably.
v) The only other possible is of course to learn how to feel in books and through vapid conversations. This is in a sense fine. One does genuinely need to read the instruction before one feels (Ben Johnson was right in this). But there is always the draw back that in the height o feeling with affect whizzing around and passion splitting he book learning will appear long ago and far away. It will appear them as something unreal and unworkable. One looks will remain hidden, and ones professed nobleness will be twisted into hypocrisy.
w)To feel as another feels is therefore complex: One cannot not do it. Ones studies of humans must be humans. It is in leaning how they are feared on the fracture line with themselves that human become what they are.
x)Fine and in the third party I is easy to understand this viewpoint. One can really se how and what and who it woks as it does and when. The truth is easy to capture or to grasp.
y)The problems comes ironically when you want take-up options on that truth itself. It is easy to take over another’s feeling. Bewitching easy. And yet you never knows quite what is hidden in these feelings – one nuggets of something is also there. These nuggets are like odd journeys taking on another life takes one, Affects straddling the neat and order passions, and forcing them to dance to a series other than the series of memories that appear so safely fused to.
z)In short one must be careful that one only shares memory – feelings are far more dangerous.