Deleuze‘ s Lines

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‘For we are made of lines. We are not only referring to lines of writing. Lines of writing conjugate with other lines, life lines, lines of luck or misfortune, lines productive of the variation of the line of writing itself, lines that are between the lines of writing.’

— Gilles Deleuze and Félix Guattari, A Thousand Plateaus (trans. Brian Massumi)

[There is satisfaction in returning to a work you once found all but incomprehensible, and read as poetry, only to find that this time perhaps your thinking has in some senses caught up and you are able to read with greater clarity, or that is at least how it feels. It’s probably illusory.]

Modifications

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“I know that knowledge can transform us, that truth is not only a way of deciphering the world (and maybe what we call truth doesn’t decipher anything) but that if I know the truth I will be changed. . . . Or maybe I’ll die but I think that is the same anyway for me. . . . You see, that’s why I really work like a dog and I worked like a dog all my life. I am not interested in the academic status of what I am doing because my problem is my own transformation. . . . This transformation of one’s self by one’s knowledge is, I think, something rather close to the aesthetic experience.”

—Michel Foucault, The Minimalist Self, 1982 interview by Stephen Riggins, in Politics, Philosophy, Culture: Interviews and Other Writings, 1977-1984

Ethics of Reading

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“the strange and difficult notion that reading is subject not to the text as its law, but to the law to which the text is subject. The law forces the reader to betray the text or deviate from it in the act of reading, in the name of a higher demand that can yet be reached only by way of the text.”

—J. Hillis Miller, The Ethics of Reading

Temporal continuity

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“Promising, commitment and fidelity, for instance, are genuinely temporal practices. They bind the future by continuing the present into the future and linking the two, thus creating a temporal continuity that has a stabilising effect. This continuity protects the future against the violence of non-time. Where the practice of long-term commitment (which is also a form of conclusion) gives way to increasing short-termism, non-timeliness also increases, and is reflected at the psychological level in the form of anxiety and restlessness. Growing discontinuity, the atomisation of time, destroys the experience of continuity. The world becomes non-timely.”

Byung-Chul Han, Non-Time, from The scent of time (trans. Daniel Steuer)

The vita contemplativa

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“Not the least cause for today’s temporal crisis is the absolute value attached to the vita activa. This leads to an imperative to work, which degrades the human being into an animal laborans. The hyperkinesia of everyday life deprives human existence of all contemplative elements and of any capacity for lingering. It leads to a loss of world and time. So-called strategies of deceleration do not overcome this temporal crisis; they even cover up the actual problem. What is necessary is the revitalisation of the vita contemplativa. The temporal crisis will only be overcome once the vita activa, in the midst of its crisis, again incorporates the vita contemplativa.”

—Byung-Chul Han. preface to The scent of time (trans. Daniel Steuer)