By Étienne Souriau, Erik Beranek, Tim Howles
What relation is there among the life of a piece of artwork and that of a residing being? among the lifestyles of an atom and that of a price like team spirit? those questions turn into our personal every time a reality—whether it's a piece of tune, a person we like, or a fictional character—is tested and starts to tackle an value in our lives. Like William James or Gilles Deleuze, Souriau methodically defends the thesis of an existential pluralism. There are certainly diversified manners of present or even assorted levels or intensities of lifestyles: from natural phenomena to objectivized issues, when it comes to the digital and the “super-existent,” to which matches of artwork and the mind, or even morality, undergo witness. life is polyphonic, and, therefore, the area is significantly enriched and enlarged. past all that exists within the traditional feel of the time period, it is vital to permit for all types of digital and ephemeral states, transitional geographical regions, and infrequently began realities, nonetheless within the making, all of which represent such a lot of “inter-worlds.”
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Additional resources for The Different Modes of Existence
Let he who doesn’t submit himself to the work to-be-made not ask whether his life does or doesn’t have reality. With that we return to the plan in quincunx because the work, by definition, requires the putting-together of many modes of existence: there’s the clay, of course, but also the soul of the artist, without forgetting the statue in search of its form— all three in great danger of failing. ” THE START OF CHAPTER THREE AND THE FIVE PRIMARY MODES OF PURE EXISTENCE “Each mode is an art of existing unto itself ” (131).
Or rather, what has been conquered is a form of monumentality. Souls, souls to be obtained, to be formed, to be tried out, these too, in this sense, are things. … If the word réique status seems shocking, and if “chosalité” seems inapplicable to the soul, let us reserve the word réité for the specific cosmoses of physical or practical experience; let us speak more generally of an ontic mode of existence that will be suited to psyches and also to réismes. All that we affirm of psyches, in noting them as a part of this same mode of existing, is that they have a sort of monumentality that makes of their organization and form the law of a permanence, of an identity.
And transitions. We might think we’ve found ourselves in an agrégation in philosophy; we’re going to be reading a thesis. It is truncated, technical and allusive, but the essential argument is clear: we’re going to get on with counting the modes of existence. There is no Sphinx at the gates of this book. And yet, as it so happens, Souriau isn’t going to follow his plan. The first chapter announces a project that he’s going to transform into a journey … and things are quickly going to get complicated.