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"if you think childlike, you'll stay young. If you keep your energy going, and do everything with a little flair, you're gunna stay young. But most people do things without energy, and they atrophy their mind as well as their body. you have to think young, you have to laugh a lot, and you have to have good feelings for everyone in the world, because if you don't, it's going to come inside, your own poison, and it's over" Jerry Lewis "I don’t believe in the irreversibility of situations" Deleuze
The numerical citations refer to page number. The source's text-space (including footnote region) is divided into four equal portions, a, b, c, d. If the citation is found in one such section, then for example it would be cited p.15c. If the cited text lies at a boundary, then it would be for example p.16cd. If it spans from one section to another, it is rendered either for example p.15a.d or p.15a-d. If it goes from a 'd' section and/or arrives at an 'a' section, the letters are omitted: p.15-16.
Abstract space is, indeed, at bottom, nothing but the mental diagram of infinite divisibility. But with duration it is quite otherwise. The parts of our duration are one with the successive moments of the act which divides it; if we distinguish in it so many instants, so many parts it indeed possesses; and if our consciousness can only distinguish in a given interval a definite number of elementary acts, if it terminates the division at a given point, there also terminates the divisibility. (Bergson 273-274)
L'espace n'est d'ailleurs, au fond, que le schème de la divisibilité indéfinie. Mais il en est tout autrement delà durée. Les parties de notre durée coïncident avec les moments successifs de l'acte qui la divise ; autant nous y fixons d'instants, autant elle a de parties; et si notre conscience ne peut démêler dans un intervalle qu'un nombre déterminé d'actes élémentaires, si elle arrête quelque part la division, là s'arrête aussi la divisibilité. (230)
Bergson, Henri. Matière et mémoire: Essai sur la relation du corps à l'esprit. Ed. Félix Alcan. Paris: Ancienne Librairie Germer Bailliere et Cie, 1903. Available online at:http://www.archive.org/details/matireetmmoiree01berggoog
Bergson, Henri. Matter and Memory. Transl. Nancy Margaret Paul & W. Scott Palmer.
When we are seated on the bank of a river, the flowing of the water, the gliding of a boat or the flight of a bird, the ceaseless murmur in our life's deeps are for us three separate things or only one, as we choose. We can interiorize the whole, dealing with a single perception that carries along the three flows, mingled, in its course; or we can leave the first two outside and then divide our attention between the inner and the outer; or, better yet, we can do both at one and the same time, our attention uniting and yet differentiating the three flows, thanks to its singular privilege of being one and several. Such is our primary idea of simultaneity. We therefore call two external flows that occupy the same duration 'simultaneous' because they both depend upon the duration of a like third, our own; this duration is ours only when our consciousness is concerned with us alone, but it becomes equally their when our attention embraces the three flows of a single indivisible act. (Bergson 36c.d)
The flowing of the water, the flight of the bird, the murmur of my life form three fluxes; but only because my duration is one of them, and also the element that contains the two others. Why not make do with two fluxes, my duration and the flight of the bird, for example? Because the two fluxes could never be said to be coexistent or simultaneous if they were not contained in a third one. The flight of the bird and my own duration are only simultaneous insofar as my own duration divides in two and is reflected in another that contains it at the same time as it contains the flight of the bird: There is therefore a fundamental triplicity of fluxes. (Deleuze 80c.d)L'écoulement de l'eau, le vol de l'oiseau, le murmure de ma vie forment trois flux ; mais ils ne sont tels que parce que ma durée est l'un d'entre eux, et aussi l'élément qui contient les deux autres. Pourquoi ne pas se contenter de deux flux, ma durée et le vol de l'oiseau par exemple ? C'est que jamais deux flux ne pourraient être dits coexistants ou simultanés s'ils n'étaient contenus dans un même troisième. Le vol de l'oiseau et ma propre durée ne sont simultanés que dans la mesure où ma propre durée se dédouble et se réfléchit en une autre qui la contient en même temps qu'elle contient le vol de l'oiseau : il y a donc une triplicité fondamentale des flux. (80-81)
this is time only because we can look back at what we have done. From the simultaneities staking out the continuity of motions, we are always prepared to reascend the motions themselves and, through them, the inner duration that is contemporaneous with them, thus replacing a series of simultaneities of the instant, which we count but which are no longer time, by the simultaneity of flows that leads us back to inner, real duration. (Bergson, Duration and Simultaneity 42c)