What is a world?

My world is that odd place that my mind feels itself to be particularly hoe. The world is therefore the province of a number of elements, some living within m aloe, one external o all life, some peopled by others as others (and so different),and so shared thoughts which I know are in others as in me. With this globe I function – I our a life.

The world is therefore the limited set of things I except to happen: It I the home or the world place where the route is fixed and known, and everything at one level settle. However one needs caution here. These world are not absolutely sealed. As it is my world it will feel like a habitat. But it is not quite so. Te world stretches of in all direction. It reaches out both to both people but also to other worlds.

On t one hand therefore a world is never the province of one atop. There is never a single inhabitant to a world. On the contrary the world is the mutual creation of a number of individuals working together. A world but be shared. Individuals therefore enter a world not as a go but a citizen. A member in another’s community. The community-  and ones role in it in a sense eyes what allows the world it freedom form any one person. That is it is in the sharing the world actually is.

The world I bigger that both of s. I is the point where to join, to become a citizen we must conform to rules and enter into a role. It is the would where be need to be come something.

On the other hand the world always reaches beyond the yours and mess that inhabit it. It therefore moves of into other territories – it trace lines to a vanishing horizon. The world is thereby pitched at  certain place on the place and has lines that arrive earn d lines that leave. It survival as this world will the independence upon the lines traces, and what comes and goes along them. Unknowns from God knows where can always destroy worlds.

But more critical around any one world there is a mirror or a boundary set by a reflection. Ht is This world here is mine, my home or work place. But what his old is supported in numerous mirrored version father same world. other homes other work places. The other places are at once the same but also different to my own. Mine is special to me (as theirs is to them). o be a world is thus far gregarious. Or better a world demands than it is a centre (m world) and yet it is surrounded by othered version o itself. It is held then in the centre of mirrors which  reflect and refract its light.

Countries need countries and I an enemy who is nearly the same and yet can be different.

It is then from these near domains and the that others fall. It is these near domains so alike to me that feel the efflux of the other first. It watching them change I know that things all need to challenge me, and change me. I need then the others as the rivals in which my world is sealed (if never riveted) They are the labourites that all a me its freedom. My doubles in which other thoughts are had.

Wore be tide the world which lacks these other prisms for then not only will they not be able to hold themselves in place, but even worse, the unknown will all directly upon them.

Worlds therefore create sets of citizen as denizens within them: they create other worlds with their other citizens who position is known and allowed for. He two sets of citizens then understand that the other are, handbook slightly askance at other (will mirrors one another). It is then in the set or series of mutuality’s I enter my own. That is I become a person within a world (my own natural born celebrity.

The world the world Inhabit is therefore the set or series of elements in and beyond any me, and in you, in which I feel at home.

I is a set I only gin be abandoning the dream that I alone exist, or that perception are mine alone As I am in a world others also are. And yet in their being am greatly strengthened. The world comes into its on because minds different minds, constructing the same world are always richer in their construction that the one agency. The world beats then the mere mind. I is more powerful last many are at work. By becoming therefore a mere role player in such a world, my power, that is my ability to act is depend and made more real.

This is all very well. But it raises the deep problem of how these littler axis of mutuality within slightly bigger axis are constructed. That allows the demi- BWO to be? Dickens has six separate suggestions.

i) sibling and their partners. Whose life is this is the problem the older sibling always asks of the younger. A world enters into existence not in the first draft by the second. That is it is in the copying of the older by the younger, that a world becomes shared between the two. The elder sibling start of therefore in the mirrors position, But will not remain there. The world at this point becomes predicable, and enter in the series of unknowns. Roles such as doing things this way (rather than that0 become then established, and figures fixed (parents, brothers, friends). The world in the gaze of siblings becomes a place to inhabit.

The role of the siblings this exchange is complex. No doubt there are deep rift of resentment and deeper drifts of rivalry ripping across the landscape, and yet there are also deep bonds not of love but rather of comradeship. These siblings are together, they are in something together, they bold the world with and through each other. They might as well get on at least that much.

It is then fro this world generating, with its copying and its effect that then radiates and defines the family as such. Parents will become a role in the movement. The can of course simply deny its realty, and yet will then be set within the role of the stern parent. It is usually better then for them to join directly in some manner this world generating cell. They become then a part in it, a parent role (or a sibling role), and will to fight their corner with the rest.

What is that destroys this call? Dickens asks. I is clear the ,over which tumbles in and demands that elements in it respond differently. The lover therefore captures elements people or even places and drags them way from the myth. They are outsiders who make the snug world not matter.

And yet within the world the lover to those who are left looking out is a problem case. On the one hand they might want to reject the effects of such love utterly. On the other as their world was based upon a copy a and a share they might want to share something of that lover. They certainly will want the feelings the special ness in their world. They will want the love translated into their orbit (as they stay in that orbit), They might recent therefore but they seldom absolutely dismiss.

He problem is then one of translation, That is how does one ensure that the lover in omen sense (if not in actually individuality) enters into the world (and so save it from destruction)?

The answer here is that one allows for a different type of mirror. The loved sibling is transfixed into his mirror. that is they are not (quite) allowed to have escaped into another world. To the contrary they are still the boundary of this world. They are marginal to it. Ad this boundary point, with other (this othered land) they are examined, and their feelings looked at and thought about. This thinking about then allows their love, the love the of siblings struggling to leave the orbit of this family, into that that family. The embers take up these feelings within their orbit and this through them.

This tacking up might be and joy, or might be envy. More complexly they might be directly mirrors in the behaviour of member of the family.

Here Dickens has fun.  Is the role of the younger sister to ape her elder. To express the pain and suffering other elder sister as her own. To take I one here Christ like to take on both the elders suffering but also in taking on that suffering remove the possibility that the family itself will be destroyed. That is that the feelings of rejection that family members feel towards the wayward member are not ever expressed. The ‘single act’ of suffering the fit or complaint of the younger sister therefore embodies a single act within which all the potential conflict as absorbed. Any mention of it every again will bring up the suffering of the younger sister. The fact that there are problems and that some one is leaving, the feelings are rejections, are then bought directly into the family and becomes as open secret. Un mentioned and inexpressible save in the hysteria of the younger sister and her suffering.

Or to put it another way, families have a deep strength, into hat as they operate in copying, in one element taking up and using the feelings of another, then can run against and absorb elements that really ought to pull them apart. These elements will merely become another role in the game, A point coined and so shared, an so still part of the family. The elder sibling will then be free to rejoin the group (or not), and will be allow to spin off the mirror in which they were temporally again held.

      ii) The domestic.  Is the essential touch stone to worlds. It is the pointer at which world are, the point they radiate from   for three reasons. The purest is of course the home is the first and easiest of worlds. It is the one we all return to and pass through. The standard or gold standard place.

But far more critically exactly whose home it is always an issue. The domestic step a domain in which people behave in a certain series of set of ways. This series is them something that can be lifted up and applied elsewhere. The domestic arts matter. The owner of the home or better the co owners are then those who feel free to practice or organize the domestic arts I this place. Homes are alike-  what makes tem different are factors of organization. For me to go to your home and clean it up is aggressive. For me to judge another home as my own is normal. Homes therefore naturally set up axis that can organized and mirrors places I cannot (an yet will jdge0.

Thirdly their is a blindness in the learning of the domestic arts. Oh one might well be shown how to run a home but often one is not. one is expected really merely to puck it up. Even more one is expected to want to run the home. That is one is expected to look of this things on does in making tea or hovering as things necessarily and important o happiness. The domestic tasks therefore diffuse into our identity and become a part in us and through us We domesticate ourselves.

Homes therefore create a space of control and a space of sharing. As such they are open always those odd members who tumble in from elsewhere and yet start to organize everything. Through domestic is a sphere which is always open to the outside if they are allowed in the door. The strange who one though one knew (a family member or a firend0 usurps and does so completely. But very easily becomes all about them, and does so even as they are apparently being so good and so useful. The home is an a point always vulnerable always open to being taking other. Domesticity is something judged and something open.

One needs to be so carefully within it – t gentle to it. More aggressive was a re waged there in the name of kindness than almost any other place.

iii)  Belief. Worlds are always about believing. This world and that world our world are what they are, and can only be what they are because we all belief the same. It is never enough therefore to simply belief in you. You must belief in my belief in you, ad I must belief in your belief, in and endless catechism. To belief becomes itself an act of defining. But becomes in a  sense its own mirror. Perhaps one needs to understand this believing while in two ways

On the one hand it is clear that this weltering of belief sets up my act of prisming belief into the very consciousness of the world. We belief w belief and know as much as we have the idea of an idea. we are self consciousness acting together in the same world in these beliefs. As long as we have this prism before us all we will function together, we will be a part in the same kind of world . This will be in a sense our world – our acts of thinking   and feeling. It is then an cateschm of believing will need in countless little rituals to complete. We needs to know that other share it. If ever they loose their faith the world really does get so very very scary.

On the other hand this  folding of myself into my own mirror, allows a very great degree of flexibility into the world. As I comment on myself can gradually warp away those elements within a me that would destabilize this world. They gradually therefore cease to matter or their mattering becomes really less and less urgent. I become towards a you, in changing I am in the light of my believing believes.

Belief becomes therefore both a consciousness to be endlessly renewed a tryst or bond to be made, but also a point towards which I steer a life. As long as one is caught in the prism of faith one cannot go fat wrong. One cannot lip.

Te world is the point therefore I allow myself (and the you which inhabits my belief and my belief of your belief) to be my commentators. That is they are allowed the freedom in my mind to say what they will, and when they will.

Or to put it differently I internalize theme that inhabits a world and the you that is there with me, and set them up as thinking acts in my mind, and therefore able to commentate of my inner thoughts, within the axis of belief. And I do so even though there ma be other voices leading elsewhere towards other worlds.

   vi) Money. the world in a sense always has a problem with money. Any one world is always lived within and inhabited in itself, and yet money is the rim or limit of that world. it is the point in which that world has an effect its heliotrope sphere. The point the rest of the world way away beyond the immediate awareness of the world itself needs to conform to hat world. The rim of money therefore forms the outer rim of effect, the point or space in with a  world in it .As such it creates  problem it needs certainly o be their. Without something without some space  world cannot happen. And yet the world must live its own life separate from the sphere and the rim.

To simply move off and occupy this sphere would never d. one would in effect be manning he boundary wall shouting how much on is worth and how great one was. T have a world is always therefore to be inside this wall. N wonder therefore it is indelicate to talk of money and worth. Their is a real indelicacy in this value a real disruption.

And yet of course not to talk of it is a problem a world needs to have its value in the sense that it cannot over expand. It cannot therefore diffuse its quantities but must always rather enrich and intensified that quantity it alarmed had. The heliosphere of its existence is not then something it will fix. It powers lies in enriching itself from within this sphere, and attempting to ensure that this enriching it does not diffuse what it wants for its world across the boundary line – and so loose it into the world of money and the whirl of debt.

   v) Writing and the affect. It is clear enough hat each world is affective in itself. That is it clearly at every point passes between its elements. A world is therefore shared feeling between people. but lacks a centre or does not need one. A current or element or dimension hooks up peoples and forces them to share what they are and who they are through/ My world and your world, our world together. And yet here is a  real ordering this affect. This is not the pure wild affect it is power and pomp. This is rather a smaller domestic affair. But is therefore the affect of ordering almost the affect of writing. In the written the names and games of the affect or spoken or thought. We all know what the other is going to do and that is what makes it a world in the firs place. If we did not it would be no world of ours. The very predictability of the entire entries therefore is central to it.

Words therefore in a  sense occur when n affect (as it often is becomes caught up in a routine, a series of effects and loops in which we all react. It becomes therefore a living writing – written on our minds and through our souls. 

It is those rules in which we are given and which we self consciously make for ourselves. A making that is only part Kantian (as it includes feeling just as much as reason).

  Vi) Parents.  The world is finally caught up in a much wider problem – the problem of where babies come from. This problem a problem of worlds. To be or have a baby is to have a world developing before ones eyes. In this extra world this necessary new thing, many world meet up and transact in their act of developing. A baby as axis pot of many world lings, is hen like a storm upon the sea, front which only a single named mariner returns. The storm is of the storm of memory. Transacting the child are numerous memories of others childhood (the child parent, their parents their siblings). Endless ghost run up then again the child and would spin out worlds and world within worlds for and through it. The child inhabits ghost stories  and haunted waters. Other are always also watching and awaiting it.

Te challenge therefore of having or being a child is to navigate these many echoing world and thought them stitching together a real liveable world or a sequence of lived worlds0. in this the child is curiously  adept. They jump worlds like adults change shoes. A child is other in a school or in  party or at bed time or in the home… The child is therefore the whirl in which endless extra worlds are caught up, and transformed. The vortex which takes up the parents past and pitches against other children and their parent past, and reforges world in the process.

Were do children come from is always a question for adults. That is a question about who really her is the child The adult with their own echoes of childhood or the child themselves who just want to get on( and often have little time for their own childhood as such – all they care about are their worlds).

The child therefore falls from outside, from the storm,. But and it is an important but in this storm it has something that is from day two (or so) its own. it had a name. It is this name that opens it up to the world and forces world to listen to it and respond to it as a citizen (and not merely a mulling brat). That is it is in the name the adults take up their own childhoods in it  - through the though of the mane and the individuality or better the sea of possibility it configures. To be a child thrown up on the storms of memory, an to have a name as the manner of those storms, is a prism indeed – or better fire glass, in which and through endless worlds can be consumes or misused…

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