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stankovic, sasa thesis.pdf - Atrium - University of Guelph

stankovic, sasa thesis.pdf - Atrium - University of Guelph

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‘quasi-causes’ following laws which perhaps express in each case the relative unity or mixture <strong>of</strong><br />

bodies on which they depend for their real causes” (LS 6). For this reason, counter-actualization<br />

culminates in an ethical project. In other words, it is only in ethics that we can counter-actualize<br />

events.<br />

But what does it mean to counter-actualize an event? In this regard Deleuze talks about<br />

the wound. When bodies such as guns, humans, and political ideologies enter into a relationship<br />

<strong>of</strong> causality, in other words, when they mix they produce certain states <strong>of</strong> affairs such as my<br />

wound. However, my wound is not the only thing that the causality <strong>of</strong> bodies produces. Instead,<br />

it also actualizes an event. This event is not my wound. Deleuze <strong>of</strong>ten argues that events have<br />

always already happened and are always about to happen, but are never actually happening:<br />

“only the past and future inhere in time and divide each present infinitely” (LS 5). In this sense,<br />

the event is actually ‘to wound.’ Deleuze insists that counter-actualization is not about willing<br />

the states <strong>of</strong> affairs. In other words, it is not about accepting your wound. “What then does it<br />

mean to will the event? Is it to accept war, wounds, and death when they occur? It is highly<br />

probable that resignation is only one more figure <strong>of</strong> ressentiment, since ressentiment has many<br />

figures” (LS 149). Instead, it is about willing ‘to wound.’ Deleuze <strong>of</strong>ten talks about acting or<br />

miming the event. “The actor or actress represents, but what he or she represents is always still in<br />

the future and already in the past, whereas his or her representation is impassible and<br />

divided...neither acting nor being acted upon” (LS 150). In “the Ethics <strong>of</strong> the Event” Levi R.<br />

Bryant explains that “the mime is one who liberates the pure essence <strong>of</strong> an event from its specific<br />

spatio-temporal actualization in the world or specific circumstances, capturing the sense <strong>of</strong> that<br />

event independent <strong>of</strong> any context or circumstances” (Bryant 35). Bryant gives an interesting<br />

example in this regard. “For example, the mime simulates trying to control one’s umbrella while<br />

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