By N. Y.) Metropolitan Museum of Art (New York
This quantity takes us on a journey of The Metropolitan Museum of Art's American Wing, which homes a suite of yank work, ornamental arts, richly provided interval rooms, and architectural screens. the great survey starts off with colonial portraiture after which lines the emergence and improvement of a countrywide tremendous arts culture. There are masterpieces of portray, sculpture, and drawing in addition to beautiful examples of yank furnishings, silver, glass, ceramics and textiles. Architectural displays contain the awesome marble facade of the department financial institution of the U.S. and the lounge of a Frank Lloyd Wright Prairie-style condo.
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Ibid. Derrida, Edmund Husserl’s ‘Origin of Geometry’, p. 150. Emphasis in original. All emphases are in original unless otherwise noted. Ibid. Derrida, Margins, p. 11. 17. , p. 7; my emphasis. 1 Specifically, it arises from his discussion of the Spinozian triad, which includes: substance, or God, the oneness of being; attributes, or forms; and modes, or individuals. These terms, which provide the architecture of reality, are immanently related insofar as they can be thought neither separately nor hierarchically.
P. 41). Jacques Derrida remarked that he would like to ‘question’ Deleuze further regarding ‘the word “immanence” on which he always insisted’. See The Work of Mourning, trans. Pascal-Anne Brault and Michael Nass (Chicago: University of Chicago Press, 2003), p. 195. Jacques Derrida, Edmund Husserl’s ‘Origin of Geometry’: An Introduction, trans. John P. Leavey, Jr. (Lincoln, NE: University of Nebraska Press, 1989), p. 153. 39 deleuze and the naming of god 12. Jacques Derrida, Margins of Philosophy, trans.
An initial response to the impulse driving immanence emerges in Heidegger’s desire to think the sameness of thought and being. If thought and being are ‘the Same’, then neither fully transcends the other. An immanent relation of thought and being is thus put in place. 2. This immanent relation of thought and being pivots on difference. Immanence is not identity, it is rather the affirmation of difference. The connection of immanence to difference as it is found in Heidegger, and the exploration of the temporality of this connection as it is found in Derrida, express problematic potentialities for the differential immanence that Deleuze articulates.