This week Kim Gørtz, philosopher, Ph.D. and Senior Consultant at Copenhagen Coaching Center, gives his philosophical view on the right to movement. Enjoy!
Movement is the right to genesis and at the same time longing for the different
Movement is closely associated with dissimilarity and genesis. Thus movement is not about being or identity; when movement takes place, people and new worlds arise. In this way movements challenge the habitual thinking of humans and the limited notion that dissimilarity is always a dissimilarity from something that is and remains the same. Movements are in fact never repetitions of the same, instead they are always the repetition of dissimilarities. And everyone is entitled to repeat something else than what they use to. Movements may teach us a lot about this fact.
Movement is a particular form of practice that makes us conceive and experience worlds in new ways. Where forms of identity-seeking behaviour maintain the notion of worlds as being the same in different variations, the behaviour of genesis represents the emergence of entirely new worlds. Therefore movement is necessary. Movement as genesis refers to the constant production of dissimilarity, which is embedded in the constitution of events. Genesis is the pure movement in changes between different events.
But movements do not occur as a phase between two conditions when someone or something travels from one point to another. Rather than being a product or a result the genesis of the movements themselves constitute the dynamic of change situated between different expressions. They never reach towards a final goal or a state-related conclusion. It is the right to existence we are talking about; the right that consists in expanding a desire, in fabricating it differently, and never a question of reducing dissimilarities to a start or end point. This would be the project of the paranoid fascism.
Instead movement as genesis is about taking the richness of experiences seriously. When movements occur it never just happens as a quality of something or someone, or between different events, but they constitute the very characteristic of the event production. In other words the movements’ alteration time does not occur between two or more decisive events or episodes, but every experience consists of a unique production of moments in a constant stream of change. The only thing that ties the heterogeneous experiences, events or episodes together is their deviant movements in genesis. The constant production of unique experiences gives rise to a special kind of continuity that is reconciled in the very genesis of the movements.
Movements in genesis move through any incident so that every event both defines the start, middle and end point in a constant production cycle. In other words, if every moment represents a unique confluence of forces, the genesis of the movements may be perceived as a perpetual production of the return of the dissimilarities. Which at the same time unfolds the idea that movements have their own duration, and to become as different forms its own time; the time exactly where all change unfolds. In short, movement is the production time which is founded in differences and genesis, and where the moment corresponds to the productive thresholds of the forces, movement in genesis corresponds to the pure and empty time.
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