M&D - Chapter 19 - going after Kronos?

[Elisabeth Romberg]

«M&D are victims not of a plot but of certain constraints on the imagination. Their paranoia functions as an index to or metaphor for their struggle to think independently - to think in terms divorced from their age and the conditions for knowing therein. Thus defined, paranoia constitutes a form of resistance to the Enlightenment episteme, an attempt to escape what Blake calls «mind-frog’d» manacles and Pynchon the «mental Cilice» (230) or chastity belt of the mind. 

This implied struggle for personal freedom moves, in (M&D), through a spectrum from the personal to the geopolitical to the cosmic.»

D. Cowart: TP&The Dark Passages of history, p. 151

This just takes me back, again, to your question Mark about the motif of clocks and the need to regulate time.


> 30. mar. 2015 kl. 16.09 skrev Jerome Park <jeromepark3141 at gmail.com>:
> 
> I know little of astronomical clocks, but, "split time" makes me think of a stopwatch function, developed around the same time, with and by friends of Newton. 
> 
> A split or broken heart? Or mind?  Virtual, more or less...
> 
> 
> 
>  1912, from Modern Latin, literally "a splitting of the mind," from German Schizophrenie, coined in 1910 by Swiss psychiatrist Eugen Bleuler (1857-1939), from Greek skhizein "to split" (see schizo- <http://www.etymonline.com/index.php?term=schizo-&allowed_in_frame=0>) + phren (genitivephrenos) "diaphragm, heart, mind," of unknown origin.
> 
> 
> In Bergsonism (1966), Deleuze develops the ideas of virtuality and multiplicity that will serve as the backbone of his later work. 
> 
> [...]
> 
> As we have seen, the virtual, as genetic ground of the actual, cannot resemble that which it grounds; thus, if we are confronted with actual identities in experience, then the virtual ground of those identities must be purely differential. Deleuze adopts “multiplicity” from Bergson as the name for such a purely differential field. In this usage, Deleuze later clarifies, “multiplicity” designates the multiple as a substantive, rather than as a predicate. The multiple as predicate generates a set of philosophical problems under the rubric of “the one and the many” (a thing is one or multiple, one and multiple, and so on). With multiplicity, or the multiple as substantive, the question of the relation between the predicates one/multiple is replaced by the question of distinguishing types of multiplicities (as with Bergson's distinction of qualitative and quantitative multiplicities in Time and Free Will). A typological difference between substantive multiplicities, in short, is substituted for the dialectical opposition of the one and the multiple.
> 
> http://plato.stanford.edu/entries/deleuze/ <http://plato.stanford.edu/entries/deleuze/>
> 
> 
> 
> On Mon, Mar 30, 2015 at 9:13 AM, Becky Lindroos <bekker2 at icloud.com <mailto:bekker2 at icloud.com>> wrote:
> I would use a chronocular to either remember what I did or to see what I will do.  In the case of the 11 lost days of 1752 I suppose it’s referring to jumping ahead in time.   Breaking the word “schizochronic" down it looks like severely impaired time-keeping.
> 
> Bek
> 
> 
> > On Mar 29, 2015, at 3:31 PM, David Morris <fqmorris at gmail.com <mailto:fqmorris at gmail.com>> wrote:
> >
> > Tools need a purpose. Or they are naught.
> > Binoculars see afar, in Space.
> > Chronoculars would look through time.
> > But to what purpose?
> >
> > David Morris
> >
> >
> > On Sunday, March 29, 2015, David Ewers <dsewers at comcast.net <mailto:dsewers at comcast.net>> wrote:
> >         Schizochronic is to time as binocular (Twin-telescop'd?) is to space?  For what purpose would such a tool be created?
> > -
> > Pynchon-l / http://www.waste.org/mail/?listpynchon-l <http://www.waste.org/mail/?listpynchon-l>
> 
> -
> Pynchon-l / http://www.waste.org/mail/?listpynchon-l <http://www.waste.org/mail/?listpynchon-l>
> 

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