Date: Sat, 10 Jan 2009 23:31:20 +0100
To: deleuze-guattari-AT-lists.driftline.org
Cc: drhwenk-AT-yahoo.de
Subject: Re: [D-G] 1949 Diss. on Spinoza and Vedanta


Am 10.01.2009, 20:51 Uhr, schrieb Paul adrian Bains <pbains-AT-xtra.co.nz>:
Dear Paul Bains,

I am very pleased to  see you active in this group.
I think you mean, the philosophivcal standard of the 1949 dissertation is  
not the one of critical western philosophical faculties.
More of a headquater of a church or something like that?

What you  wrote may be, but Spinoza as absolute rationalism may do it the  
other way round.
I think in the light of a "philosophia perennis" and
the absolute rationalism of Spinoza combined with his
very abstract  atomism, it is very surprising
how his doctrine is the same, properly read.
I donn't claim it is done in that book,
as far as I rembember the author claims very much differences.

Especially the unity of substance
behind the different senses for example are almost identical in both  
doctrines.
Being as quality with the water metaphore is used in both.
The therory of imagination and error and psychic matter
is in my eyes among others in the notion of "maya" encoded too.

I am not aware if there are really other so far absolute
rationalistc philosophies as Spinoza and Vedanta.

As I am aquantained with your name through biolinguistics,
and just read in course of Thousanfd plateus 5
for the regimes of signs.
Now, in Spinoza signs are build up of images,
which are very "light".

I am curious, if the building of signs is really done as
multiple overlay in the memory of lots of images
and how this is done on a molecular level.

The signifikant comes from the face (visagite).
This is the hook for the affects and passions - the existental.

The interpretation  in a regime of signs is much more
by "affects" or existental, until there is a
subjectivation.

This is taken up by D&G for the role of the  face for existential
semiotics in mass media.
It is very interesting, if there are "unpersonal" signs
giving existential subjectvations.



The absolute rationalism  is a further stage of absolute deterroialisation  
than ratio&passio (in D&G sense, not absolute rationalism) of the with the  
body  without organs.
This seems to be the same as Spinozas clear and distinct idea of a affect,  
namely as chemico-electrical sense perception with
blissfull voluptas und creative thinking.
In Book V of the Ethics.
	
This is the same in Indian philosophy, especially Samkhya, Yoga
and Vedanta (Sat, Chit, Ananda).


greetings Harald Wenk








> I guess anything published by Banares Hindu Univ. will show how 'x' is  
> vedanta....or in what way vedanta is better....than 'x'.
>
> Greetings,
> paul
>
>
>
> ________________________________
> From: hwenk <hwenk-AT-web.de>
> To: deleuze-guattari-AT-lists.driftline.org
> Sent: Sunday, 11 January, 2009 3:42:03 AM
> Subject: Re: [D-G] 1949 Diss. on Spinoza and Vedanta
>
> Hello Susan,
>
> Here we are:
>
> Spinoza in the light of the Vedanta
> =A0 Autor/in Tripathi, Rama Kanta
> =A0 Abstract (1.ed.)
> Banaras (1957). XIV,349 S.[Benedictus de Spinoza]
> (Banaras Hindu Univ. Darsana Series. 1.)
> =A0 Jahr 1957
>
> You may get her in Germany in a University library in Munich.
> It is thr first dissertation of this "official" Series.
>
> This may have the reason, that Spinoza is doing metaphysics
> in accordance with Vedanta, although some differences are found
> in the book.
> But, two heads, ten thinkings, that is very usual.
>
> Going the other way than usual: your interst is more in Spinoza, Vedanta,
> Deleuze Guattari or a theme covered
> by them all like liberation (moksha?).
>
> greetings Harald Wenk
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