If the other is a possible world, then I am a world of the past. meet the other

 If the other is a possible world, then I am a world of the past. meet the other

​

The beginning of Western modern philosophy begins with the clash of opposing thinking tendencies between rationalism and empiricism.


Spinoza and Leibniz, who defended rationalism, assert that truth is not derived from experience but is possible from reason.


On the other hand, Berkeley and Hume, who defended empiricism, argue that truth is possible only through experience.


However, both rationalism and empiricism could not completely ignore each other.


Through rational argumentation, Spinoza asserts that God is the world. It is said that the productive nature is the dissipative nature.


However, Conatus, the virtuous nature inherent in an individual, can increase or decrease through encounters with others, and Spinoza, a rationalist, shows an empiricist aspect.


Hume, a representative of empiricism, also explains the world through the causal relationship of cause and effect, but ultimately predicts and imagines through accumulated experience, showing the side of a rationalist together.


In the end, the intervention of the 'other' in human life or thought is negligible to delicately discriminate between rationalistic and empirical tendencies.


Lee's God was an absolute and transcendent sleepless Other who guaranteed knowledge.


We can meet Deleuze's transcendental empiricism if we introduce the relative, immanent, and variable other here.


Kant's philosophy is often referred to as transcendental idealism. Kant's transcendental idealism tried to explain the condition of the possibility of cognition, that is, the method of human cognition itself. On the other hand, Deleuze's transcendental empiricism can be seen as an attempt to explain the condition of the possibility of experience. Whether it is knowledge or experience, it presupposes the relationship between the subject and the object. While Kant pays attention to the subject's cognitive ability that is applied to all possible experiences, Deleuze thinks about the experience itself, that is, the encounter between the object and the subject and its effect. He says that the fundamental experience of encountering has priority over the existence of the subject first.


The event does not link the experienced to the transcendental subject, the ego. Conversely, the event is connected with an immanent view without a subject. In addition, the Other returns all other-selves to the immanence of the viewed field without restoring the transcendence of the other-selves. Empiricism recognizes only events and others... The power of empiricism comes from the moment that defines the subject. According to him, the subject is nothing more than a habitus, a habit, that is, a habit in the immanent field, a habit of speaking 'I'. - Deleuze, "What is Philosophy"


Deleuze discovered the relative other inherent inexperience as a transcendental moment. However, the relative other that we encounter in life simply makes sensory experience possible and does not stop playing its role. Rather, it has a more important role. The relative other provides me with an opportunity for new creation. In other words, unless I encounter a relative other, I cannot abandon my old self and be reborn as a new self.


When the encounter with the other continues, I change.


I am aware of the stable world in which I have lived in the past, and at the same time, intuit the other as the possibility of a threatening world. If I have changed to fit the feeling of intimidating possibility, it means that I have realized the encounter with the other and the new arrangement that arises from it. In the end, due to the constant encounters with others, the rules of life that I have led so far are completely reorganized. meet the other


“If the other is a possible world, then I am a world of the past.”

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