freedom = the new/creation = difference; the actual = the present = necessity = the same = repetition. It is worth noting that the large end-face of the inverted cone is infinitely growing larger up to the memory of the whole universe beyond the limitation of our psychological memory. In other words, the thought of time may lead us to the questions of our belief or faith in the universe. This open-ended system of time or universe is what Deleuze means by Therefore, the Whole, in which all images are linked the ‘the Whole’. together, “escapes determination of any fixed It is always open and more things enter it, or set.” becoming. “As as it comes into contact with other systems, then there are an infinite number of possible outcomes.” Duration [durée] is another crucial concept in understanding the concept of the open and expanding Whole that Deleuze claims. Duration is considered in the process of “time and temporality of indivisible becoming that we each experience, uniquely, transforming” “a as it or experience of change as derived from the concept of the originary passes,” “human form of What Deleuze calls the Whole can be experienced as this changing state, time.” that movement expresses change in duration or in the “such ‘the Whole’.” Kovacs sense of the Whole has the following four major attributes: it is a summarizes, “Bergson’s system of reference for all change; it is a mental category; it is open-ended; it is ceaselessly becoming.” Time-image Deleuze pays attention to non-mainstream cinema, having begun in the 1940s after WWII, which explores direct-images of time. Deleuze asserts the emergence of this new
freedom = the new/creation = difference; the actual = the present = necessity = the same = repetition. It is worth noting that the large end-face of the inverted cone is infinitely growing larger up to the memory of the whole universe beyond the limitation of our psychological memory. In other words, the thought of time may lead us to the questions of our belief or faith in the universe. This open-ended system of time or universe is what Deleuze means by ‘the Whole’. Therefore, the Whole, in which all images are linked together, “escapes the determination of any fixed set.” It is always open and becoming. “As more things enter it, or as it comes into contact with other systems, then there are an infinite number of possible outcomes.” Duration [durée] is another crucial concept in understanding the concept of the open and expanding Whole that Deleuze claims. Duration is “time considered in the process of transforming” and “a temporality of indivisible becoming that we each experience, uniquely, as it passes,” or “human experience of change as derived from the concept of the originary form of time.” What Deleuze calls the Whole can be experienced as this changing state, “such that movement expresses ‘the change in duration or in the Whole’.” Kovacs summarizes, “Bergson’s sense of the Whole has the following four major attributes: it is a system of reference for all change; it is a mental category; it is open-ended; it is ceaselessly becoming.” Time-image Deleuze pays attention to non-mainstream cinema, having begun in the 1940s after WWII, which explores direct-images of time. Deleuze asserts the emergence of this new
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