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Here Graham is playing with the two aspects of allure to seduce

Summary: Here Graham is playing with the two aspects of allure to seduce and to allude We are asethetically seduced thrown forward in pleasure toward the real object we realize a disjunction and we do so through a connection But for Spinoza it is not just that Pleasure and Joy push us towards the connection but also that such experiences also form real changes in our bodies We are given to think this thought after that thought this rather than that because we are actively affirming aspects of our own bodies  General Defitions of the Affects affirmations which directly confer alterations in our degrees of power Latourian changes in degrees of Being I have great affinity for the linking of our ability to act in the world and be constituted as objects through the power of metaphor being allured and alluding to something beyond but something more than this has to be at play and the very tenousness of Graham s solution testifies to this For a thinker like Spinoza there are two kinds of improvements in the capacity to act There are the moment to moment fluctuations of pleasure and pain random increases and decreases in connection which may fall to the feet of good and bad metaphors or jokes for Graham a happenstance fortune but then there are the comprehensive increases in the capacity to act which come from possessing more adequate ideas about oneself and other things in the world connecting and building on our knowledge of those connections The speculative imaginations and interplay between vicars and deputies all frosted over with gems or patinas of an inner world a comes and goes sea of rich affections is also supplimented by a fabric of operative cohesion the way in which we can systematically and bodily combine with other objects forming more powerful living wholes The separation between a sensual object and its quality can be termed allure This term pinpoints the bewitching emotional effect that often accompanies this event for humans and also suggests the related term allusion since allure merely alludes to the object without making its inner life directly present In the sensual realm we encounter objects encrusted with noisy accidents and relations We may also be explicitly aware of some of their essential qualities though any such list merely transforms the qualities into something accident like and fails to give us the unified bond that makes the sensual thing a single thing Instead we need an experience in which the sensual object is severed from its joint unified quality since this will point for the first time to a real object lying beneath the single quality on the surface Here Graham is playing with the two aspects of allure to seduce and to allude We are asethetically seduced thrown forward in pleasure toward the real object we realize a disjunction and we do so through a connection But for Spinoza it is not just that Pleasure and Joy push us towards the connection but also that such experiences also form real changes in our bodies We are given to think this thought after that thought this rather than that because we are actively affirming aspects of our own bodies  General Defitions of the Affects affirmations which directly confer alterations in our degrees of power Latourian changes in degrees of Being I have great affinity for the linking of our ability to act in the world and be constituted as objects through the power of metaphor being allured and alluding to something beyond but something more than this has to be at play and the very tenousness of Graham s solution testifies to this For a thinker like Spinoza there are two kinds of improvements in the capacity to act There are the moment to moment fluctuations of pleasure and pain random increases and decreases in connection which may fall to the feet of good and bad metaphors or jokes for Graham a happenstance fortune but then there are the comprehensive increases in the capacity to act which come from possessing more adequate ideas about oneself and other things in the world connecting and building on our knowledge of those connections The speculative imaginations and interplay between vicars and deputies all frosted over with gems or patinas of an inner world a comes and goes sea of rich affections is also supplimented by a fabric of operative cohesion the way in which we can systematically and bodily combine with other objects forming more powerful living wholes The separation between a sensual object and its quality can be termed allure This term pinpoints the bewitching emotional effect that often accompanies this event for humans and also suggests the related term allusion since allure merely alludes to the object without making its inner life directly present In the sensual realm we encounter objects encrusted with noisy accidents and relations We may also be explicitly aware of some of their essential qualities though any such list merely transforms the qualities into something accident like and fails to give us the unified bond that makes the sensual thing a single thing Instead we need an experience in which the sensual object is severed from its joint unified quality since this will point for the first time to a real object lying beneath the single quality on the surface

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