 Deleuze’s contribution to the philosophy of sense really begins to take off when he shows that the attempt to make this fourth dimension evident is akin to Lewis Carroll’s Hunt for the Snark, or to unraveling a Möbius strip, since sense has neither a physical nor a mental existence. Deleuze suggests that it was the Stoics who first discovered the dimension of sense when they distinguished between corporeal mixtures and incorporeal events. I can attribute the proper name “Battle of Waterloo” to a particular state of affairs, but the battle itself is an incorporeal event (or sense) with no other reality than that of the expression of my proposition; what we find in the state of affairs are bodies mixing with one another—spears stabbing flesh, bullets flying through the air, cannons firing, bodies being ripped apart—and the battle itself is the effect or the result of this intermingling of bodies. Sense thus has a complex status. On the one hand, it does not exist outside the proposition that expresses it, but it cannot be confused with the proposition, since it has a distinct “objectity” of its own (it does not exist, but rather “subsists” or “insists”). On the other hand, it is attributed to states of affairs or things, but it cannot be confused or identified with states of affairs, nor with a quality or relation of these states. “Sense is both the expressible or the expressed of the proposition, and the attribute of the state of affairs. It turns one side toward things, and another side toward propositions. But it cannot be confused with the proposition which expressed it any more than with the state of affairs or the quality which the proposition denotes. It is exactly the boundary between propositions and things” (LS 22).