They are perpetually submitted to the action of other external parts: the set of what acts on my skin, particles of air, particles of sun. In other words, the essence of Paul, once Paul is dead, remains a physical reality. I want this all to be clear, I don't know how to do it. To recapitulate everything at this level, as a function of ideas of affection which I have, there are two sorts of ideas of affection: the idea of an effect which benefits or favors my own characteristic relation, and second, the idea of an effect which compromises or destroys my own characteristic relation. Before everything else there are these three sorts of ideas. Lectures by Gilles Deleuze: On Spinoza. But a very particular mode. That's the fatal accusation.
Here I take a word, which is not at all Spinozist, but I take a word which allows us to regroup this, a Husserlian word, the sphere of belonging of the essence: the essence is what belongs to it. He will say Being complicates all beings. Therefore, the state of nature is first compared to the social state from the conceptual point of view. That is, it's clearly the same action, whatever the variants might be, which in one case is associated with my mother's head and in the other case is associated with a bass drum. I am deprived of true love, if I say it, what does that mean to say: I am deprived of something? It was their very own taste, their way of treating things. Ideally it is never like this completely, because there are always local sadnesses, Spinoza is not unaware of that, there are always sadnesses. Either it is a metaphor, or else it means something. It is a good criterion. The Young and the Restless 1-23-23 Full episode Y&R 23rd January 2023. Some translators translate affectio as "affection" and affectus as "feeling" [sentiment], which is better than translating both by the same word, but I don't see the necessity of having recourse to the word "feeling" since French offers the word "affect. " You have a threshold, you have a limit.
I would like to make you understand why Spinoza has had such a strong reputation for materialism even though he never ceases to speak of the mind and the soul, a reputation for atheism even though he never ceases to speak of God, it's quite curious. Here the power of being affected belongs to essence, plainly it is necessarily fulfilled by affects that come from outside. Spinoza, who is very very good-natured, believes at first that this is a young man who wants to be taught and, little by little, he comes to understand that this is not the case at all, that the Dutchman wants his skin. Sadness and joy are the two big affective tonalities, that is affective in the sense of affectus, the affect. It's of another order. On the one hand this doesn't say much, in French, the difference between affection and feeling, and on the other hand it is a shame, even a slightly more barbaric word would be better, but it would be better, it seems to me, to translate affectus by affect, since the word exists in French; this retains at least the same root common to affectio and to affect. When it is suggested to us that, between you and me, between two persons, between a person and an animal, between an animal and a thing, there is ethically, that is ontologically, only a quantitative distinction, what quantity is involved? The young and restless full blogspot full. Indeed, this whole new theory of natural right, equally powerful natural right, what is first is right, it is not duty, leads to something: there is no competence of the wise, nobody is competent for myself. Gilles Deleuze looks extremely nauseated). You see that the notion, if one can reach it, is a formidable thing.
Theory of the affects. That is, it is like a kind of groping so that each discovers at the same time what he likes and what he supports. Power is not what I want, by definition, it is what I have. In my view it's the most fundamental attempt to give a status to the univocity of being, an absolutely univocal being. I am making a kind of description of what people can do. It is necessary to try to understand them according to the criteria that Spinoza gives us. What Spinoza really wants to do is to define the essence of someone in an intensive fashion as an intensive quantity. How to exercise its power under the best conditions. I see your faces literally fall... yet this is all rather amusing. Let's make do with what we have, let's make do with what we know. What is equal is that each being, whatever it is, in every way exercises all that it can of its power, that, that makes all beings equal. You are sensitive to the beauty of this sentence.
Everything I am saying and all these commentaries on the idea and the affect refer to books two and three of the Ethics. An extraordinary fixed plane which is not going to be a plane of immobility at all since all things are going to move? This week is hosted by Rebekah @ She Seeks Nonfiction. Lawrence tells us that, broadly speaking, there are at least two ways of being in relation to the sun. If I'm interested in what something can do, in what the thing can do, it is very different from those who are interested in what is the essence of the thing. When I am poisoned, the body of arsenic has induced the parts of my body to enter into a relation other than the one which characterizes me. The affects of joy are like a springboard, they make us pass through something that we would never have been able to pass if there had only been sadnesses.
This is very different from the moral question: What must you do by virtue of your essence? As Spinoza says: if you imagine the being that you hate to be unhappy, your heart experiences a strange joy. At that moment having an easel no longer means anything. I take on one side my white wall, on the other side my drawings on the white wall. It executes my power here and now, according to my relations with things. This week and next week I will be speaking again of Spinoza, and then that's it. If I am a collection of relations, perhaps they are rational relations, but to say that this is reasonable, is plainly deprived of all sense. In order to keep it simple, there is no need to understand anything, I can therefore write dy/dx = z. What appears to me striking in a pure ontology is the point at which it repudiates the hierarchies. Therefore it would be necessary to distinguish them as two real beings: the being of the existence and the being of the essence of Paul. It is sin, i. the adventures of existence, that make him lose the essence, his first perfection.