on repetition

If repetition exists, it expresses at once a singularity opposed to the
general, a universality opposed to the particular, a distinctive opposed to
the ordinary, an instantaneity opposed to variation, and an eternity
opposed to permanence. In every respect, repetition is a transgression. It
puts law into question, it denounces its nominal or general character in
favor of a more profound and more artistic reality. (DR 2-3)

deleuze on art

Art

. . . does not imitate, above all because it repeats; it repeats all the repetitions, by virtue of an internal power (an imitation is a copy, but art is simulation, it reverses copies into simulacra). Even the most mechanical,the most banal, the most habitual and the most stereotyped repetition finds a place in the work of art, it is always displaced in relation to other repetitions, and it is subject to the condition that a difference may be extracted from it for these other repetitions. For there is no other aesthetic problem than that of the insertion of art into everyday life. The more our  daily life appears standardized, stereotyped, and subject to an accelerated reproduction of objects of consumption, the more art must be injected into it in order to extract from it that little difference which plays simultaneously between other levels of repetition, and even in order to make the two extremes resonate—namely the habitual series of consumption and the instinctual series of destruction and death . . . [art] aesthetically reproduces the illusions and mystifications which make up the real essence of this civilization. (DR 293)

Trancendental Empiricism

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.  It is in difference that movement is produced as an “effect,” that phenomena flash their meaning like signs.  The intense world of differences, in which we find the reason behind qualities and the being of the sensible, is precisely the object of a superior empiricism.  (DR 57)