[It seems to me that Ranciere’s understanding of the “distribution of the sensible” here goes far beyond his preoccupation of politics, converging in a number of interesting ways with Deleuze’s project of formulating a “transcendental empiricism”... There is a tendency in discussions of Deleuze to assimilate his transcendental empiricism to classical Humean empiricism...Deleuze is not, of course, reducing all sensibility to the domain of “vital sensibility” or the biological...In the Kant of the first Critique, aesthetics is treated rigorously in terms of its etymology as aisthesis, and refers to the domain of sensibility.
For Kant there is thus a “transcendental aesthetic”, or the pure, a priori, forms of sensibility or space and time, and an empirical aesthetic referring to the various sensations that populate sensibility such as the various feels, sounds, tastes, and smells we encounter in space and time. Deleuze proposes to unite these two senses of the aesthetic so as to account for the very production of sensibility in a “distribution of the sensible”: The Visible and the Invisible from Larval Subjects] 8:12 AM [It may be that consciousness studies and affect studies are too different as approaches to the mind (or, as I’d rather say, to experience) to be integrated at all easily)...Crucial here is James’ sense of how what he calls “emotions” are visceral before they are mental: my stomach doesn’t start churning because I feel afraid; rather, I feel afraid because my stomach has started churning...The affect is an overall neurological and bodily experience; the emotion is secondary, a result of my becoming-conscious of the affect, or focusing on it self-reflexively.The Head Trip; consciousness and affect from The Pinocchio Theory by Steven Shaviro] 9:35 AM
These audacious attempts at integration can find easy resolution if the top-down formulation of Existence-Consciousness-Bliss-Supermind and its fourfold mundane Other are taken as the basic scaffolding. [TNM]