Wonderful work, Jack! This is a proper work of philosophy. I feel like I am really starting to understand what Bergson means by intuition as method, and specifically its important in Deleuze and Guattari's work.
I think its in "1730: Becoming-Animal, Becoming-Intense..." that D&G say something like "the self is a threshold, a door between two multiplicities". I didn't quite understand what this meant when I first read it, but I really think that I do now. My mind immediately went to dialectics, but I knew that wasn't right.
Dialectics says that contradiction is what constitutes the identity of forces in struggle. You have the concept, it's negation, and a third term which mediates or grounds the other two terms.
What Deleuze is attributing to Bergson is much different, much more Spinozist. To say that a concept is defined by its contradiction confuses the 'more with the less' because the concept's negation already includes the concept itself, and the psychological motive for the negation. It isn't a question of relational difference, or quantitative difference, but pure difference. Therefore, Bergson might say that dialectics is a badly stated problem, which isn't to say it's a false problem. What dialectics gets right is that are in fact two multiplicities articulated by Bergson as Matter and Memory, and Spinoza as Thought and Extension.
Although these two multiplicities are qualitatively different, they are deeply entangled in a composite. Using intuition as a method, we can see where these lines diverge, and link back up as a way of generating our real experience. If I am understanding correctly, the virtual is the differential make-up which allows this divergence to result on something creative as opposed to determined (mechanical, final).
I really liked how you put this idea here: "Bergson loves finding Dualism in any form with this method of intuition, because in this we can leverage Dualism as a moment which must lead to the re-formation of a monism. "
Therefore dualism (the two multiplicities) is just Bergson's sneaky way of enabling a monism. The self is positioned between these two multiplicity (matter/memory, though/extension), and using intuition AND intellect, we can see how they diverge, and connect back to actualize the virtual.
Wonderful work, Jack! This is a proper work of philosophy. I feel like I am really starting to understand what Bergson means by intuition as method, and specifically its important in Deleuze and Guattari's work.
I think its in "1730: Becoming-Animal, Becoming-Intense..." that D&G say something like "the self is a threshold, a door between two multiplicities". I didn't quite understand what this meant when I first read it, but I really think that I do now. My mind immediately went to dialectics, but I knew that wasn't right.
Dialectics says that contradiction is what constitutes the identity of forces in struggle. You have the concept, it's negation, and a third term which mediates or grounds the other two terms.
What Deleuze is attributing to Bergson is much different, much more Spinozist. To say that a concept is defined by its contradiction confuses the 'more with the less' because the concept's negation already includes the concept itself, and the psychological motive for the negation. It isn't a question of relational difference, or quantitative difference, but pure difference. Therefore, Bergson might say that dialectics is a badly stated problem, which isn't to say it's a false problem. What dialectics gets right is that are in fact two multiplicities articulated by Bergson as Matter and Memory, and Spinoza as Thought and Extension.
Although these two multiplicities are qualitatively different, they are deeply entangled in a composite. Using intuition as a method, we can see where these lines diverge, and link back up as a way of generating our real experience. If I am understanding correctly, the virtual is the differential make-up which allows this divergence to result on something creative as opposed to determined (mechanical, final).
I really liked how you put this idea here: "Bergson loves finding Dualism in any form with this method of intuition, because in this we can leverage Dualism as a moment which must lead to the re-formation of a monism. "
Therefore dualism (the two multiplicities) is just Bergson's sneaky way of enabling a monism. The self is positioned between these two multiplicity (matter/memory, though/extension), and using intuition AND intellect, we can see how they diverge, and connect back to actualize the virtual.
Wonderful work, Jack! This is a proper work of philosophy. I feel like I am really starting to understand what Bergson means by intuition as method, and specifically its important in Deleuze and Guattari's work.
I think its in "1730: Becoming-Animal, Becoming-Intense..." that D&G say something like "the self is a threshold, a door between two multiplicities". I didn't quite understand what this meant when I first read it, but I really think that I do now. My mind immediately went to dialectics, but I knew that wasn't right.
Dialectics says that contradiction is what constitutes the identity of forces in struggle. You have the concept, it's negation, and a third term which mediates or grounds the other two terms.
What Deleuze is attributing to Bergson is much different, much more Spinozist. To say that a concept is defined by its contradiction confuses the 'more with the less' because the concept's negation already includes the concept itself, and the psychological motive for the negation. It isn't a question of relational difference, or quantitative difference, but pure difference. Therefore, Bergson might say that dialectics is a badly stated problem, which isn't to say it's a false problem. What dialectics gets right is that are in fact two multiplicities articulated by Bergson as Matter and Memory, and Spinoza as Thought and Extension.
Although these two multiplicities are qualitatively different, they are deeply entangled in a composite. Using intuition as a method, we can see where these lines diverge, and link back up as a way of generating our real experience. If I am understanding correctly, the virtual is the differential make-up which allows this divergence to result on something creative as opposed to determined (mechanical, final).
I really liked how you put this idea here: "Bergson loves finding Dualism in any form with this method of intuition, because in this we can leverage Dualism as a moment which must lead to the re-formation of a monism. "
Therefore dualism (the two multiplicities) is just Bergson's sneaky way of enabling a monism. The self is positioned between these two multiplicity (matter/memory, though/extension), and using intuition AND intellect, we can see how they diverge, and connect back to actualize the virtual.
-MrsMarxy
Wonderful work, Jack! This is a proper work of philosophy. I feel like I am really starting to understand what Bergson means by intuition as method, and specifically its important in Deleuze and Guattari's work.
I think its in "1730: Becoming-Animal, Becoming-Intense..." that D&G say something like "the self is a threshold, a door between two multiplicities". I didn't quite understand what this meant when I first read it, but I really think that I do now. My mind immediately went to dialectics, but I knew that wasn't right.
Dialectics says that contradiction is what constitutes the identity of forces in struggle. You have the concept, it's negation, and a third term which mediates or grounds the other two terms.
What Deleuze is attributing to Bergson is much different, much more Spinozist. To say that a concept is defined by its contradiction confuses the 'more with the less' because the concept's negation already includes the concept itself, and the psychological motive for the negation. It isn't a question of relational difference, or quantitative difference, but pure difference. Therefore, Bergson might say that dialectics is a badly stated problem, which isn't to say it's a false problem. What dialectics gets right is that are in fact two multiplicities articulated by Bergson as Matter and Memory, and Spinoza as Thought and Extension.
Although these two multiplicities are qualitatively different, they are deeply entangled in a composite. Using intuition as a method, we can see where these lines diverge, and link back up as a way of generating our real experience. If I am understanding correctly, the virtual is the differential make-up which allows this divergence to result on something creative as opposed to determined (mechanical, final).
I really liked how you put this idea here: "Bergson loves finding Dualism in any form with this method of intuition, because in this we can leverage Dualism as a moment which must lead to the re-formation of a monism. "
Therefore dualism (the two multiplicities) is just Bergson's sneaky way of enabling a monism. The self is positioned between these two multiplicity (matter/memory, though/extension), and using intuition AND intellect, we can see how they diverge, and connect back to actualize the virtual.
-MrsMarxy