Twenty-Fourth Series of the Communication of Events

D writes specifically here on the relation of events, compossibility and incompossibility. Within our Pascal diagram, we can read this directly as diagrams having common factors vs. those that do not. The relation of these events generates what D will later term a rhizome, a networked structure. Here, he denotes it as "a system of echoes...a system of signs." (170)

On Aion (difference-in-itself): "Difference is itself affirmed and is itself affirmative." (172)

Page 173: D writes of how Nietzsche used sickness as a perspective on health. As such, the relative displacement caused by the event is exactly a "switch" or reversal of perspectives. The mind operates as a parallax machine, switching perspectives in order to decode the shape of reality. In parallax, one switches perspective in order to ascertain distance (e.g. the distance to a faraway star). In a structure such as the Pascal diagram, symmetrical structures point toward a similar procedure in order to decode and factor a triangle, or an assemblage of triangles. One wants to ascertain the distance and position of the red dots in the diagram, and one means to accomplish this would be parallax, or perspective-switching.

"Inside-Out" (cf. p. 174):


When D says things like, "Thus, the ideational center of convergence is by nature perpetually decentered, it serves only to affirm divergence," he is ramifying and expanding upon Derrida's critical "Decentering Event in Social Thought" (1966), the Year Zero of postmodern studies, "the center is not the center", etc., etc. (p.174) Though LOS was not published till 1969, I believe that Deleuze's writing on decentering and affirmation (e.g. Nietzsche and Philosophy) pre-dates Derrida's writing on decentering. This needs fact-checking.

The key to logic is written on this page as well (174). He breaks down the 3 syntheses: connective, conjunctive, and disjunctive. These correspond, respectively to if...then, and, and or. In the simplest example, this logic undergirds the Photo Hunt example from this post. But more broadly, these actions are the only operators necessary for the logic system to work. That is the ultimate beauty, simplicity, and elegance of Logic of Sense: we can distill the brain/mind down to 3 operations.

Page 176: On the meaning of the crooked line, the break. (cf. http://en.wikipedia.org/wiki/Tests_of_general_relativity#Deflection_of_light_by_the_Sun)

Twenty-Third Series of the Aion

D spends some time here talking about relativity. Within the Pascal diagram we established earlier, we can read this as the relativity of numbers with common primes. E.G. We understand 35 by the diagrams for 7 and 5. Every non-prime is relative in nature.

D speaks of the "pure event" or "pure becoming". (166) What he means is Aion. Within our Pascal diagram, an example of the pure becoming is akin to the prime number, unfactorable, impenetrable by relative displacement (i.e. there are no common factors). The pure event is a pre-transcendental singularity, a "deep structure", a building block of language, like a phoneme. The phoneme is the "frontier" between things and propositions, onomatopoeia being the most basic application of the type. Aion is the zipper that zips the jacket of language open or closed. As such, Aion itself is "without a place" as it incarnates or destroys a place. It resides between two "unequal" "faces" (e.g. a line between two mountain faces), two numbers to be factored. (167)

Much of this chapter is reiteration of topics previously discussed regarding the Aion.

Twenty-Second Series -- Porcelain and Volcano

The crack is akin to the wound -- the mark of the event, but also its boundary, the frontier. (155)

Fitzgerald writes of the analogy between the crack-up and the Grand Canyon. And that is exactly the point, that the structure of the event, the doubling, is such that the incorporeal (Fitzgerald's cracked-ness) is double-bound to this material crack within the earth. Every event is double in just this way, the material and the incorporeal. We see ourselves within the world of signs, and the world realizes itself in us.

The structure of the assemblage/gyre: "The present has become a circle of crystal or granite, formed about a soft core, a core of lava, of liquid or viscous gas." (158)

Thought occurs at the locus of the crack. (160)

Twenty-First Series of the Event

Quoting Bousquet: "Become the man of your misfortunes; learn to embody their perfection and brilliance." (149) The key here being that every event is a break of some kind. Every event is the expression of some form (no matter how contorted) of representation. So in the really terrible misfortunes and breakages, we get the clearest indication of the disease at hand. The only tools we have are the signs which are our symptoms. We want these symptoms to declare themselves (if we can stand the pain and embarrassment they inflict). Hence, the "perfection" of the break. Connect this to rap breaks/samples.

Again, time "rises" to the surface, rises through that buttonhole, into the shape of the gyre, akin to the aufhebuhn, "with no more thickness than the mirror." (150) [my emphasis] (e.g. the heart monitor, result of a valve opening and closing) At the moment of the present, the pre-individual, transcendental fields of past and future condense and become asymptotic to each other, like two butterfly wings coming together at the body.

On the univocal which is also an inversion of the self: It is the moment of the event "where all events gather together in one ... transmutation." (153)

via yayo