Look at your fear; become very familiar with it. You don’t really know your fear; you know only your idea of it, your memory. You must face the actual sensation of fear, in the moment itself, when you are in the fear. Become more sensitive to your body and mind. One must become more and more acquainted with innocent observation. Take note that you don’t observe, that you don’t observe without qualification. Your observation must be completely open. The observed must come to you because the observed is you. Let it come back to you, let it completely unfold in your observation. Then you will have a right relation with your surroundings, a love relation. The poet knows how to observe, to look at things completely innocently.
In Bergsonism, Deleuze writes, When we ask “Why is there something rather than nothing?” or “Why is there disorder rather than order?” or “Why is
ychic system) becomes a machine for producing misery. The unhappiness (or happiness) isn’t a direct result of some external reality or cause; it’s a production of the mind. If a doctor tells me I have cancer and will be dead within six months, my reaction (whatever it is) is self-produced; it’s not caused by the doctor’s words. There is no reason why I can’t react with laughter, relief, happiness, or any other emotion. This is what self-determination means.
The distinctions we make are always just ways of seeing; they aren’t lines or divisions in some reality independent of observation. It’s Zeno’s Dichotomy Paradox.
The healthcare system is one of several function systems, but it has taken precedence over other systems, thanks to COVID-19. Public health has been deemed
Concepts, for Deleuze, are . . . an ontological rather than an epistemological category. A concept is not . . . something that people have