Deleuze expounds on the inequality of this exclusionary violence:
’Intensity is the uncancellable in difference of quantity, but this difference of quantity is cancelled in extension, extension being precisely the process by which intensive difference is turned inside out and distributed in such a way as to be dispelled, compensated, equalised and suppressed in the extensity which it creates. Nevertheless, how many necessary operations must intervene in this process! Admirable pages jn the Timaeus bring together the divisible and the indivisible. The important point is that the divisible is defined as that which bears in ktself the unequal, whereas the indivisible (the Same or the One) seeks to impose an equality upon it, and thereby render it docile. God begins by making a mixture of the two elements. However, precisely because the divisible, B, escapes the mixture and shows its inequality and oddness, God obtains only A + B/2 +C = C. As a result, he must make a second mixture: A + B/2 + C - in other worda, A + B/2 + (A + B/2). This mixture, however, also rebels, and he must avert the rebellion: he distributes it into parts according to two arithemetic progressions, one whose principle is 2, which refes to the element A (1, 2, 4, 8); and the other whose principle is 3, which refers to C and recognizes the oddness of B (1, 3, 9, 27). Now God is faced with intervals, with (distances[italics]) to fill: he does this with two intermediates, one of which is arithmetic ( corresponding to A), while the other is harmonic ( corresponding to C). From this may be derived the relations, and the relations between these relations, which pursue the task of tracking the unequal in the divisible throughout the entire mixture. Furthermore, God must cut the whole in two, cross over the two halves and then bend them into two circles, such that the outer circle contains the equal in the form of the movement of the Same, while the other, inner circle, orientated along a diagonal, retains what subsists of inequality in the divisible by distributing it among secondary circles. Finally, God has not defeated the unequal in itself but only separated it from the divisible and enclosed it within an outer circle, kuklos exothen. He has equalized the divisible in this extension which ks the extension of the Soul of the world, but underneath, at the deepest layer of the divisible, the unequal still rumbles in intensity. This is of little consequence to God, for he fills the entire expanse of the soul with the extensity of bodies and their qualities. He covers everything. Nevertheless, he dances on a volcano. Neve have so many, so diverse and such demented operations been multiplied in order to draw from the depths of an intensive (spatium [it.]) a serene and docile extensity, and to dispel a Difference which subsists in itself even when it is cancelled outside itself. The labour of God is always threatened by the third hypothesis of the Parmenides, that of the differential or intensive instant.’
(Deleuze, Difference and Repetition)
www.sciencedirect.com
