longlat

In short, if we are Spinozists we will not define a thing by its form, nor by its organs and its functions, nor as a substance or a subject. Borrowing terms from the Middle Ages, or from geography, we will define it by longitude and latitude. A body can be anything; it can be an animal, a body of sounds, a mind or an idea; it can be a linguistic corpus, a social body, a collectivity. We call longitude of a body the set of relations of speed and slowness, of motion and rest, between particles that compose it from this point of view, that is, between unformed elements. g We call latitude the set
of affects that occupy a body at each moment, that is, the intenive states of an anonymous force (force for existing, capacity for being affected).
In this way we construct the map of a body. The longitudes and latitudes together constitute Nature, the plane of
immanence or consistency, which is always variable and is constantly being altered, composed and recomposed, by individuals and collectivities.

anything difficult is put into a mysterious box

Eyesight and vision are associated with knowledge, discovery, power and the masculine. Smell is shrouded in mystery, subjectivity, because it’s related to long-term memory. There are things about smell that are objective; they’re just really difficult to talk about. And anything difficult is put into a mysterious box, and therefore feminine.
Anicka Yi

we’ve lost our empatic core

las ik in een interview met Anicka Yi. Een boeiende uitspraak. Ik denk dat ze gelijk heeft. voor mensen is empathie een essentiële kwaliteit voor het voortbestaan. het verlies ervan is dan ook gevaarlijk.
I believe we’ve lost our empathic core because we’ve neglected these other senses, like smell and touch and taste. Zegt Yi, of het daar door komt weet ik niet maar ik wil daar zeker over nadenken, vooral ook omdat het verlies van de empathische kern gelijk lijkt te lopen met de opkomst van internet.

Amsterdam rhizome

Amsterdam, a city not rooted at all, a rhizome-city with its canal-stems, where utility is linked to the greatest folly, in its relationship with a commercial war machine.

Deleuze & Guattari: On the Line, Semiotext(e) 1983

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