Deleuzian Transference

Now transference is still repetition: above all it is repetition.…In transference, however, repetition does not so much serve to identity events, persons and passions as to authenticate the roles and select the masks (19)

Deleuze hates on psychoanalysis

The traditional theory of the compulsion to repeat in psychoanalysis remains essentially realist, materialist and subjective or individualist (104)

…affirmation of affirmation against that famous negation of the negation.

Affirmation turns back on itself and repeats or reproduces itself. The eternal return is this highest power, the synthesis of affirmation which finds its principle in the will. The lightness of that which affirms against the weight of the negative; the games of the will to power against the labour of the dialectic; the affirmation of affirmation against that famous negation of the negation. (186)

…a complete reversal of the world of representation, and of the sense that ‘identical’ and ‘similar’ had in that world.

The eternal return is indeed the Similar, repetition in the eternal return is indeed the Identical – but precisely the resemblance and the identity do not pre-exist the return of that which returns. The do not in the first instance qualify what returns, they are indistinguishable from its return. It is not the same which returns, it is not the similar which returns; rather, the Same is the returning of that which returns, — in other words, of the Different; the similar is the returning of that which returns, – in other words, of the Dissimilar. The repetition in the eternal return is the same, but the same in so far as it is said uniquely of difference and the different. This is a complete reversal of the world of representation, and of the sense that ‘identical’ and ‘similar’ had in that world. (300)

Deleuze’s curse

Nietzsche announces only a light punishment for those who do not ‘believe’ in eternal return: they will have, and be aware of, only an ephemeral life! (55)

How could the reader believe that Nietzsche, who was the greatest critic of all these categories…

How could the reader believe that Nietzsche, who was the greatest critic of all these categories, implicated Everything, the Same, the Identical, the Similar, the Equal, the I and the Self in the eternal return.? How could it be believed that he understood the eternal return as a cycle, when he opposed ‘his’ hypothesis to every cyclical hypothesis? How could it be believed that he lapsed into the false and insipid idea of an opposition between a circular time and a linear time, an ancient and a modern time? (299)

events explode, phenomena flash, like thunder and lightning

Once communication between heterogeneous series is established…Something ‘passes’ between the borders, events explode, phenomena flash, like thunder and lightning… A pure spatio-temporal dynamism, with its necessary participation in the forced movement, can be experienced only at the borders of the livable, under conditions beyond which it would entail the death of any well-constituted subject endowed with independence and activity. Embryology already displays the truth that there are systematic vital movements, torsions and drifts, that only an embryo can sustain: an adult would be torn apart by them. (118)

Two Repetitions (w/r/t Idea)

In every case, repetition is difference without a concept. But it one case, the difference is taken to be only external to the concept; it is a difference between objects represented by the same concept, falling into the indifference of space and time. In the other case, the difference is internal to the Idea; it unfolds as pure movement, creative of a dynamic space and time which correspond to the Idea. (23-24)

Learning Swimming

We learn nothing from those who say: ‘Do as I do’. Our only teachers are those who tell us to ‘do with me’, and are able to emit signs to be developed in heterogeneity rather than propose gestures for us to reproduce. There is no ideo-motivity, only sensory-motivity. When a body combines some of its own distinctive points with those of a wave, it espouses the principle of repetition which is no longer that of the Same but involves the Other—involves difference from one wave and one gesture to another, and carries that difference through the repetitive space thereby constituted. To learn is indeed to constitute this space of an encounter with signs, in which the distinctive points renew themselves in each other, and repetition takes shape while disguising itself. (23)

…to extinguish it in the very negation of negation that will not become a positing

It is a critique of the fact that critique itself, contrary to its own tendency, must remain within the medium of the concept. It destroys the claim of identity by testing and honoring it; therefore, it can reach no farther than that claim. The claim is a magic circle that stamps critique with the appearance of absolute knowledge. It is up to the self-reflection of critique to extinguish that claim, to extinguish it in the very negation of negation that will not become a positing. (406)