|OLD AGE AND NIGHT.|
YOUTH, large, lusty, loving—youth full of grace, force,
Day full-blown and splendid—day of the immense sun,
|OLD AGE AND NIGHT.|
...we spend our lives searching for a magic door and a lost kingdom of peace.” ― Eugene O'Neill
“There is no present or future-only the past, happening over and over again-now.”
― Eugene O'Neill,
“The fog was where I wanted to be. Halfway down the path you can’t see
this house. You’d never know it was here. Or any of the other places
down the avenue. I couldn’t see but a few feet ahead. I didn’t meet a
soul. Everything looked and sounded unreal. Nothing was what it is.
That’s what I wanted—to be alone with myself in another world where
truth is untrue and life can hide from itself. Out beyond the harbor,
where the road runs along the beach, I even lost the feeling of being on
land. The fog and the sea seemed part of each other. It was like
walking on the bottom of the sea. As if I had drowned long ago. As if I
was the ghost belonging to the fog, and the fog was the ghost of the
sea. It felt damned peaceful to be nothing more than a ghost within a
Deleuze would have turned his attention to the subject of education with some frequency, but in fact he dedicated only a small portion of his energies to this field. He did, however, devote a few passages of Difference and Repetition (1969) to the relationship between thought and learning that are especially suggestive.
Let’s have Leibniz speak. Never has anyone witnessed so much calm in the presence of so much daring. He will explain that there is no indefinite. There is only an actual infinite. He will immediately define the individual as the concept; the individual is the concept. The individual is the concept insofar as its comprehension is infinite and its extension unity. A concept whose comprehension is actually infinite, you see it’s the actual infinite that allows him to say that. If he said: the individual is the concept whose comprehension is indefinite, that would make no sense. It’s because there is actual infinite everywhere according to Leibniz that this definition is possible. It was therefore impossible for the neo-Platonists who had no idea of the actual infinite.
Thus the vessel stands in two worlds at one and the same time: whereas reality is completely irrelevant to the “pure” work of art and, as it were, is consumed in it, reality does make claims upon the vase as an object that is handled, filled and emptied, proffered, and set down here and there. This dual nature of the vase is most decisively expressed in its handle.'