Henri Bergson contends in "Matter and Memory" (1896) that we do not know our body only "from without" by perceptions, but also "from within" by affections (French: "affections"). The terms "affect" and "affection" came to prominence in Gilles Deleuze and Félix Guattari's "A Thousand Plateaus", the second volume of "Capitalism and Schizophrenia". In his notes on the terminology employed, the translator Brian Massumi gives the following definitions of the terms as used in the volume: Affects, according to Deleuze, are not simple affections, as they are independent from their subject. Artists create affects and percepts, "blocks of space-time", whereas science works with functions, according to Deleuze, and philosophy creates concepts. Since 1995, a number of authors in the social sciences and humanities have begun to explore affect theory as a way of understanding spheres of experience (including bodily experience) which fall outside of the dominant paradigm of representation (based on rhetoric and semiotics); this movement has been called the affective turn. Consequently, these approaches are interested in the widest possible variety of interactions and encounters, interactions and encounters that are not necessarily limited to human sensibility. The translator of Deleuze and Guattari's "A Thousand Plateaus", Canadian political philosopher Brian Massumi, has given influential definitions of affect (see above) and has written on the neglected importance of movement and sensation in cultural formations and our interaction with real and virtual worlds. Likewise, geographer Nigel Thrift has explored the role of affect in what he terms "non-representational theory". In 2010, "The Affect Theory Reader" was published by Melissa Gregg and Gregory J. Seigworth and has provided the first compendium of affect theory writings. Researchers such as Mog Stapleton, Daniel D. Hutto and Peter Carruthers have pointed to the need to investigate and to develop the notions of affect and emotion. They hold that these are important in the developing paradigm of embodiment in cognitive science, in consciousness studies and the philosophy of mind. This step will be necessary for cognitive science, Mog Stapleton maintains, to be "properly embodied" cognitive science.