LeDeuzzy, Q.

The first entropic artist was...

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Death is inscribed in the I and the self, like the cancellation of difference in a system of explication, or the degradation which compensates for the process of differenciation. From this point of view, death may well be inevitable, but every death is none the less accidental and violent, and always comes from without. Simultaneously, however, death has quite another face hidden among the individuating factors which dissolve the self: here it is like a 'death instinct', an internal power which frees the individuating elements from the form of the I or the matter of the self in which they are imprisoned. It would be wrong to confuse the two faces of death, as though the death instinct were reduced to a tendency towards increasing entropy or a return to inanimate matter. Every death is double, and represents the cancellation of large differences in extension as well as the liberation and swarming of little differences in intensity. Freud suggested the following hypothesis: the organism wants to die, but to die in its own way, so that real death always presents itself as a foreshortening, as possessing an accidental, violent and external character which is anathema to the internal will-to-die. There is a necessary non-correspondence between death as an empirical event and death as an 'instinct' or transcendental instance. Freud and Spinoza are both right: one with regard to the instinct, the other with regard to the event. Desired from within, death always comes from without in a passive and accidental form. Suicide is an attempt to make the two incommensurable faces coincide or correspond. However, the two sides do not meet, and every death remains double. On the one hand, it is a 'de-differenciation' which compensates for the differenciations of the I and the Self in an overall system which renders these uniform; on the other hand, it is a matter of individuation, a protest by the individual which has never recognised itself within the limits of the Self and the I, even where these are universal.
Gilles Deleuze, Difference and Repetition (1994), pp. 259.




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