Where’s Feet?
1)in probably the most original distinction in philosophy, Spinoza argues that on needs to divide perceptions from both the mind and reality.
2)Reality, that is the attributes are the stuff of concrete matter. The world and its stuffs therefore always have a formal reality. Thy always within that reality matter.
3)Perceptions only real access point to this world is through a the mess of causes. As on thing creates or causes another then perception and the idea of God is fixed (this is the end of book one).
4)The order of causes is therefore the same as the order of perceptions (2/70). And the two can by and large, objective idea of god and formal reality be allowed to stand in a one to one casual relationship.
5)This causal relationship as Deleuze argues with a great deal of skill is different from the link between attributes. Attributes will follow on another or be caught in the same expressions simply because they reflect hat there can be no definitive way of expressing the absolutely infinite. Go is the capturing one of the middle of things, including the absolute middle of being and being expressed. It would be senseless to therefore allow only one means of expression for Go. Therefore there are infinity and each infinity is caught u[ in being given in the attribute/
6)Go the substance therefore underlies the attributes and the middle the absolute being of the idle they express.
7)There existence(that is the fact that they are unified and give a ingle thing) is then itself given in the fact that God is as the middle of things, always necessarily existing.
8)Each attribute is therefore one because oneness that is the inexhaustibility of the middle it itself a apart or par in God. Each pointer is then inexhaustible because God absolutely is.
9)They must be and in knowing them w know they are as God is. and always is and always must be. thy go on and on…
10)But that is all attribute seek (and finished by around 1/21 or so).
11)The mystery of perception is that it in the idea of Go needs to be initially understood (start of book 2)on its on bat and according to the rhythm of its of reality- a rhythm set within casualty.
12) Here Spinoza once a division. Perception as itself exist in the affection of one thing by another. As a thing therefore feels the (causal) power of another it gives itself that others reality.
13)? There perceptive is therefore to have another within ones a thing different. It is to felt eh difference of a thing.
14) As such each perception presents a response within a me towards you. A effect you have within me.
15)Perception is therefore by definition not about a single thing. Who should it s be when reality is never really truly single?
16)Perception is therefore that in which I sample the world in the many- that which Gods gives to himself and through reality as containing very many elements.
17)The perceptive is therefore to have a current crossing very many element as and very many points.
18)I is the point in which this very many impacts and regulates the world
19) Here one needs o be so careful and watch the rider in Ethics. Spinoza does not introduce the concept of the individuals mind until after he has deduced perception as a vital force.
20)Perception is the power of one part of the universe to in itself take up and respond to another, and do so in whatever brutal manner it fancies.
21)The mind our mind but also every mind is theme a special case in this taking up. I is a special type of such token.
22)That is our mind, as long as it is understanding our body perceives actually as it has reality (2/9-13). It therefore perceives an a cause at the same time. It is its own perception.
23)The mind therefore furls a single middle for the percept one has of ones body.
24)A system of effecting one but the others is then welded together to form a single mode
25)This perceiving ad mode is of course the perception and not the rule.
26)The effect is that before I am mind there are forces of perception around sampling one another and forcing unities between each other,
27)So for example take a cars engine.
28)One the one hand a car as it drives is including the human as a part of the machine a perceiving element. It takes up in its various parts and communicates perceptions. It is even a system of such communication (including elements of the human mind within those perceptions). It is therefore a fully function perceiving system.
29)And yet this doe onto mean it is alive. War he car lacks of course is a single entity a single individuality who takes up these perceiving as its mind. It lacks then it own simple body.
30)On the crudest of levels its mind and its matter, that it the stuff of he human and the stuff of metal remain utterly apart (and is the point of its being a car in the first place).
31)It can therefore forming single unified mode capturing thought and holding down reality I to a single element t remains of the level of God as he has many things.
32)Spinoza is of course aware that the very subtlety of this distinction is too much. We are used to asking the problem of perception through the gauze of our unique position in it and through it alone.
33)If you like the problem is our own levels of mutuality.
34)We share the problem with other minds and assume that this reality might be enough (we give machine intellect at this pointer).
35)Or we fail to understand the power of no owned that is non thought perception as a vital force in itself. We therefore dismiss the world into the ones of causes.
36)Or again we create a single loop with always and a every point captures infinite perception and infinite reality in the same moment. This loop which is substance can as it is thought to unite the disunited pair only be grasped in the semi-abstract and through such notions as time or duration.
37)That is it the role of duration to allow for the difference between perceptions of a thing, my reality and the reality of the thing itself in a single system- the oddity of time. The reality of the world and the reality in me are then mediated through the prism of the other into me, and how that other others a me.
38)This then of course creates an ambivalence within this effect. As it is loped back to substance to the initial imposed realty it will become difference that effect me. That is that grows within my mind.
39)As one starts in the perception I am that which grows and makes this difference.
40)The same or the different is therefore repeat, and repeated at the same throw and through here same grasp.
41)However both these arguments and everything that follow on. Are for Spinoza only possible because they loose sight of the essential pitching of perceptions a thing apart from a mind – and as a force or want of force (as it is merely objective) or itself own.
42)As it is so , then the power of thinking is not the same as the power of being ad the fact that our minds exist in treating them the same is the exception and not the rule.
43)It must and should be.
44)The power of the mind is then actively caught up n allowing this difference.
45)Why power? Because the orphan perception the ones without an mode to own them, are a vital power in the world. It making to then and through them one create as a loop into the causal dimensions that hooks together these elements and thereby gains an new access pointer on the reality.
46) One therefore very reality extends what one can eel and see in taking on these orphans an allowing for them.
47)One needs therefore always to be debasing access pointer for the housing.
48)Likewise the great question of philosophy are only really thinkable if one understands that the universe might be a great perceiving machine but that does not mean it is a mind or that there is any sort of God directing these actions.
49)The fact that perception is everywhere does not convey identity on anything.
50) Even more importantly one needs to understand that ones perceptions are only in a sense partially ones own. Perception as external floats around falling it this or that mind. It is this of that effect. M own is therefore mine ,and yet it is ever enough to say it is mine alone.
51)I am a part in a system for feeling and a set of thinking.
52)Affects then occur when this is extended.
53)As the mechanism win which I own a mind and a series of perceptions as absolutely my own is a body, and yet I cannot own a body, then the very power of my ownership (my ability to feel) extends and allows for others. Other with there bodies will always so be feeling. The fact of having a mind becomes thereby a thing to be shared.
54)This sharing will be complex as it can only be shared from a vantage point. It can only be shared from a somewhere and through a somewhere.
55)And yet it is shared .This sharing is therefore an affect.
56)That is the power of pooling feelings in difference and making worlds in that feeling.
57)Perception is the thereby dragged into a different reality one other than a single mind and different from a cause.
58)A mess or freight of feeling begins –a and with it a series of worlds.
59)The problem of course is always how to navigate such a treacherous flow as this.
60)That is how can one find the world of affects without either drowning or asserting a borrowing supremacy?
61)