becoming

is a concept that always means 'becoming with' in a contact zone where the outcome is at stake.

If we appreciate the foolish-ness of human exceptionalism,' she writes in When Species Meet, 'then we knowthat becoming is always becoming with in a contact zone where the outcome,where who is in the world, is at stake' (2008:244).

is a fact, whereas time is an interpretation.

I said earlier that for Nietzsche, becoming is a fact, whereas time is an interpretation. The task now is to explore this process of interpretation and, in particular, . . . '

is a process of change, flight, or movement within an assemblage'.

Becoming' is a process of change, flight, or movement within an assemblage' (NET).

is a process that produces nothing but itself, which is to say nonhierarchical alliances, symbiotic attachments, and the mingling of creative agents.

For if becoming animal does not consist in playing animal or imitating an animal, it is clear that the human being does not 'really' become an animal any more than the animal 'really' becomes something else. Becoming produces nothing other than itself. We fall into a false alternative if we say that you either imitate or you are. What is real is the becoming itself, the block of becoming, not the supposedly fixed terms through which that which becomes passes. Becoming can and should be qualified as becoming-animal even in the absence of a term that would be the animal become.

is a process which produces nothing but itself. Through imitation, the human being does not really 'become' an animal any more than the animal 'really' becomes something else.

For if becoming animal does not consist in playing animal or imitating an animal, it is clear that the human being does not 'really' become an animal any more than the animal 'really' becomes something else. Becoming produces nothing other than itself. We fall into a false alternative if we say that you either imitate or you are. What is real is the becoming itself, the block of becoming, not the supposedly fixed terms through which that which becomes passes. Becoming can and should be qualified as becoming-animal even in the absence of a term that would be the animal become. (D&G 'thousand' : 238)

is a third category introduced by consciousness to resolve the contradiction between being which always implies and is thus irrevocably connected with nothingness, which are then both opposed and identical, a unity of being and nothing.

Hegel begins by demonstrating that the categories of thought through which the mind grasps objects are not as stable or certain as his predecessor Kant seems to assume. This instability even applies to that apparently fundamental, universal category, 'being.' To be able to say that something 'is,' that it exist, implies another category: nothingness, or not being. Being always implies nothingness, and vice versa, such that one cannot call to mind one category without invoking the other. Being and nothingness are understood as both opposed and identical, a unity of being and nothing. Consciousness experiences this unity of opposites as contradiction, which it seeks to resolve by invoking a third category called 'becoming,' which captures both nothing and being at once. This dialectical process is how thought moves, according to Hegel's model. Consciousness posits a basic category that engenders a contradiction, is 'negated,' and falls apart, creating a need for a more complex category that smooths over the contradiction. This new composite category in turn reveals its own contradiction and points to another category, and so on. (sparknotes 'hegel')

is concerned with influences rather than resemblances.

a function of influences rather than resemblances. 'a metamorphosis rather than a metaphor' 'an entering into a zone of indiscernablity with'. (NET)

is never a 'history' with fixed starting and ending points. Rather, itself the imitation or representation of nothing, it shifts and complicates the very terms of identification.

For a becoming is never a 'history' with fixed starting and ending points. Rather, itself the imitation or representation of nothing, it shifts and complicates the very terms of identification. (Rajman 2000 : 90)

becoming, n.All

becoming