“It is strange that aesthetics (as the science of the sensible) could be founded on what can be represented in the sensible. True, the inverse procedure is not much better, consisting of the attempt to withdraw the pure sensible from representation and to determine it as that which remains once representation is removed (a contradictory flux, for example, or a rhapsody of sensations). Empiricism truly becomes transcendental, and aesthetics an apodictic discipline, only when we apprehend directly in the sensible that which can only be sensed, the very being of the sensible: difference, potential difference and difference in intensity as the reason behind qualitative diversity.” (DR 56-57)
The projects..
A Walk Across The Fens - slide show (14 minutes)
The sounds from a walk through The Midlands
The sounds from a walk through Wales
A 100 mile walk
The sounds from a walk across Cornwall
Available as Text
Available as Text - Pocket Book
SOUNDS FROM WALKING IN NORTH WARWICKSHIRE
Available as Text
' In order to reach true differences, we must rejoin the point of view where the mixture divides itself. It is tendencies that are dually op¬posed to each other, that differ in nature. It is the tendency that is the subject. A being is not the subject, but the expression of the tendency, and furthermore, a being is only the expression of a tendency in so far as this is contrasted with another tendency. It is in this way that intuition presents itself as a method of difference or division: that of dividing the mixture into two tendencies. This method is something other than a spatial analysis, more than a description of experience and less (in ap¬pearance) than a transcendental analysis. It certainly raises itself to the conditions of the given, but these conditions are tendency-subjects, they are themselves given in a certain way, they are lived. Moreover, they are at the same time the pure and the lived, the living and the lived, the absolute and the lived. The essential thing is that the foundation be a foundation, but that it is nevertheless experienced... We must not raise ourselves to the conditions of all possible experience, but to conditions of real experience: Schelling already gave himself this aim and defined his philosophy as a superior empiricism. This formula suits Bergson just as well. If these conditions can and must be grasped in an intuition, it is precisely because they are conditions of real experience, because they are no broader than the conditioned, because the concept they form is , identical to its object. ("BCD" 46)
“The Demiurge isn’t equal (with another which is good) but is part of a hierarchy- (any equality produces stasis) which is infinite thought- and higher infinities… of thought, number, theory, gods etc. i.e. Deleuze’s infinite thought.. It is not nothing. Nietzsche’s ‘last men’ are happy- so is ‘common sense’ & ‘good sense’ – lacking a problem therefore lacking ‘an event’ and so lacking philosophy or its opportunity. (c.f. reply to Brassier in n.u.) So also Sisyphus and the eternal return & the demiurge… Difference is realized. But even philosophers point to mountain tops though they be infinite… desire the thing in itself or what can be made of it. Philosophers artists and scientists ‘desire.’ The demiurge like the last men, the ipeople do not desire, their needs and wants are ‘met’. The demiurge will always be with us like cancer as it created by(in a sense’) life. Its names are the ‘naughty boy ‘the ‘vandal’ ‘government’ ‘system’…it is the creator and sustainer – in Freudian terms it is the ‘id’. The source of the power of life and will, it is un-questionable in its assuredy - we have to contend (put up) with it. Creativity – of thought – idea – image – being- (not matter) in ‘recognition’ (the act of – ‘what are we doing?’… they know not what they do..) is difference, this suspends in order to think. Or to make thinking possible. The endless infinity of ideas, like numbers is the ‘product’ of the empty set. Yet not the following of - ((even) some Buddha) – to follow is only to see the back of someone’s head. But the ‘hollow men’ more than the last men still ride on horses”