pro something new?

 Ecuation of several variables. the trance that decomposes the grilletes of the cultural models of .yo., the confrontation with a polysemic cosmos in which the man submits himself to the prueba of the matter, the gift of nothing hecho to the nothing that opposes change ...............Ni anthropology or philosophy can explain this subersive manifestation that opposes the cohesion of the sets and the destruction of established forms (Duvignaud)

*

Sacrificial transmutation, intensive passage (Viveiros de Castro), affirms the inescapable variation. All that remains for us is to witness the transformation, giving without expecting anything in return what we have, in order to no longer be (Duvignaud); in order to enter the mode of having, the mode of relation as alteration (Vargas). A bet made on the unpredictable (Duvignaud).

*

Language is structural; structure is its effect, its action. But language is not the only way of experiencing the world, and not everything must pass through it to be communicated. So, what would we be accomplishing in this dissertation, if not speaking or, even worse, writing? Almost nothing. This is our conceptual limit, the anthropological text through which our thought learns and experiences the domestication of durable forms. With one caveat: we can experience greater conceptual fluidity and do justice to the wild word, to the subtext of the anthropological text that has allowed so many escapes from dichotomous reason. There are other possible modes of reason and language; more fluid and humble modes that allow us to witness the flexibility of the Tonal, our own and that of Others.

We are, like Deleuze, "...pro. something new." (Deleuze), always.

*

Torn between these two systems of reference, that of the signifier and that of the signified, man demands that magical thought provide him with a new system of reference [...] this system is built at the expense of the progress of knowledge (Lévi-Strauss).

What we ask ourselves here is whether this so-called tearing is not itself a product and function of a thought that creates gaps in its distribution of places, that establishes differences as a form of ordering-actualizing a world that surpasses it, that constantly impels it to act to define its place in this world, to construct a meaning that justifies it, that transforms it into lasting knowledge. But at what price? Mauss answers: "Ultimately, it is always society that pays for itself with the counterfeit coin of its dream." (Mauss)

*

Once again, it's a choice. Which dreams, after all, interest us? And what, in fact, is the false dream? If we betray our language, instead of the other, if we betray meaning, semantics, syntax, and the very preponderance of language and its corollary, reason, we can then liberate the mana of reason, which has never, in any case, dominated it. Why make mana a category of collective understanding? when it designates a real force... (Duvignaud).

The a-structural and a-conceptual of mana irritates the reductive spirit (Duvignaud), but not the Levi-Straussian spirit, a spirit eager for knowledge that populates structuralism with a-structural phenomena. and, despite the anthropologist stating that his thought is comparable to that of the natives in favor of the universality of thought itself, it is the myths that, between the lines, between the series of the structure, are thought of in him, without his knowledge (or not).

*

Mediator between the sensible and the intelligible world, or if you prefer, between the world and thought (or spirit). In other words, the body is mediation. Or, put in perspectivist terms, the body is the origin of perspectives (Viveiros de Castro); of visual, auditory, olfactory, tactile, and gustatory perspectives (among the best known). The senses (along with nature) are pure limits: tension-limits, points toward which a series or a relationship tends. (Viveiros de Castro )

When the interval, the fold, the gap, is a fissure, or a breach, possibilities multiply and the transformation inherent in the relationship is obviated, unmasked. Fluidity of forms, matter charged with energy, dynamism. There are always other, non-actualized, possible relationships: centers are multiple, as are natures: we can finally think of pluriverses; here is our alternative to dialectics (Latour ), in place of exteriority, reciprocal interpenetration (Tarde ). The exterior is an internal state. (Tarde ), since limits, borders, are relative, that is, relational.

*

Types are merely brakes, laws merely dams vainly opposing the overflow of differences. (Tarde). The forms that present themselves to our culturally codified perception, the meanings, the senses, the centers, the bundles, the bodies are moments of movement, of the gradual displacement of a living and active materiality (Tarde). The essence is not matter or substance, but activity. Occupying a place, actualizing a state: Gabriel Tarde's renewed monadology makes it possible (conditionally certifies) for us to conceptually experience a body as an association of spheres of action that are entirely there where they act. (Tarde).

*

[...] in the hypothesis of monads, everything flows naturally. Each of them absorbs the world into itself, which is to better grasp itself. They are indeed part of one another, but they can belong to one another more or less, and each aspires to the highest degree of possession; hence their gradual concentration; furthermore, they can belong to one another in a thousand different ways, and each aspires to know new ways of appropriating its fellows. Hence their transformations. It is to conquer that they transform themselves; but, since they never submit to one of them except out of interest, the ambitious dream of none of them is fully realized, and the vassal monads employ the suzerain monad while it utilizes them (Tarde)

*

What resolves the contradiction of transformation and unmasks the "game of the double"? Tarde reveals this by posing a question: "[..] but why is a transformation, incomprehensible when presented as a sum of clear, defined differences, easily understood if we consider it as a sum of infinitesimally small differences?" (Tarde).

To differ infinitesimally... Limits, facades, and borders acquire a conceptual fluidity that has contributed greatly to the Tonal of our Time. Lévi-Strauss, conceived and permeated by myths, arrives at the dialectic of small intervals. The body, in myths, undergoes the transformation of death. The "ruptures in duration" generate forgetting, and this "ruins permanence." (Duvignaud). To be able to vary between different descriptions, it is necessary to "stop the world," to stop the machine that manufactures time and duration. Lévi-Strauss finds in myths and music the account of this possibility, for both are machines for suppressing time. (Lévi-Strauss)