Thought (n.) is an encounter (an encounter not with the sensible thing, but with the being of the sensible) which shakes off the habitual lethargy of recognition and common sense and gives birth to the creation of concepts.
Thought (n.) is awakened always by a 'free form' of difference: That is, the different within that difference, differentiated by an internal complex repetition... difference in intensity, disparity in the phantasm, dissemblance in the form of time, the differential in thought.
Thought (n.) is characterized by a persistent fragility... namely the ever-present possibility that the material cause of sense might make its way to the metaphysical surface and overturn it.
Thought (n.) is constitutive of a world-making capacity and a democratic potential: We can all participate in thinking into being a new and better world if we can become capable of opening ourselves to difference.
Thought (n.) is disconnected from the subject. It is a creative and involuntary action that is immanent in the world... it is concrete.
Thought (n.) is, in its three great forms, art, science, philosophy always confronting chaos, laying out a plane, throwing a plane over chaos.
Thought (n.) is materially conducted through the senses: Affects and sensations, states and intensities of the body correspond to the mind's connection to its outside, as the various faculties of thought are forced into operation.
Thought (n.) is much more than the thoughts of a subject.
Thought (n.) is necessarily accompanied by physical wounds, ideal changes and surface or value effects, all of which return in ways beyond its control.
Thought (n.) is not a faculty by which an upright subject recognizes the common distribution of being in the world of representation grounded by the good (or its logos). Rather identities (such as self, world, and God) are effects of that something which forces us to think.
Thought (n.) is not about spontaneity but, on the contrary, about being forced to think. Thought only comes out of constraint.
Thought (n.) is not concerned with grasping that which is settled. It is, rather, the 'infinite task' of learning based on encounters and shocks.
Thought (n.) is not defined by a conformity to rules but by a 'throw of the dice' which affirms all of chance.
Thought (n.) is not separate from the world (i.e. Transcendent), instead it produces it (i.e. Immanent).
Thought (n.) is not something that happens automatically, good-naturedly or harmoniously. Thought has nothing to do with recognition. Instead, thought is such that something in the world forces us to think. This something is an object not of recognition but of a fundamental encounter.
Thought (n.) is not something that occurs automatically... one needs to be forced to think by an original violence as thought is intimately connected with the somatic capacity to be affected: In short, 'something in the world forces us to think.
Thought (n.) is not the capacity to have an idea or to mount a coherent argument but it is something that exist in the concrete. That is, it is not transcendent, but immanent.
Thought (n.) is not the product of language but of a 'fundamental encounter'.
Thought (n.) is oriented to novelty: New ways to engage with difference, new ways to think, new ideas, new epistemologies.
Thought (n.) is primarily trespass and violence. It is not generated by the habitual but by disruptive events that shock us out of our complacency and force us to think.