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1. Chen Mengjia, Yinxu Buci Zongshu, 457, cited inscription xia 19.6: “Cracking on jiachen [day 5], having conducted a you rite and prayed [ = ] on xinchou [day 38], will it rain on a jia day?” Chen pointed out that xiong here should be read as zhu (“to pray”), not as “ brother Jia.”

2. Some conceptual problems are treated systematically in Casati and Varzi (Holes and Other Superficialities), featuring a combination of ontological, mereological, topological, and morphological approaches to holes; the approach’s heterogeneity is exemplary for mathematically sound analysis of concrete formations and systems such as this book is considering
as well.

3. For example, see Zhu Yongjia et al., eds., “Lüshi Chun qiu Xinyi, 2:1403.”

4. One of the most persistent points of the great Shirakawa Shizuka’s work, throughout its vast extent, is that the glyphs’ kou element is usually not a mouth but rather a container devoted to prayer and incantation.

5. Raw and the Cooked,134–136. Lévi-Strauss noticed this aspect in “Ge Variations” (66–78), because, in the Kayapo-Kubenkranken variant (M8), after vainly trying to catch the boy’s shadow, the jaguar looked up at the birdnester, politely covering his ferocious mouth (often the lad in the tree betrays his presence by laughing at the spectacle of the monster dumbly grasping at his shadow).

6. Neither of these words is expressed in traditional East Asian concepts; the former was made in Japan in the Meiji period and the latter through imitation of the English word.

7. Deleuze, Logic of Sense: “We must therefore maintain that sense is a doubling up, and that the neutrality of sense is inseparable from its status as a double. The fact is that the doubling up does not at all signify an evanescent and disembodied resemblance, an image without flesh—like a smile without a cat. It is rather defined by the production of surfaces, their multiplication and consolidation. This doubling up is the continuity of reverse and right sides, the art of establishing this continuity in a way which permits sense, at the surface, to be distributed to both sides at once, as the expressed which subsists in propositions and as the event which occurs in states of bodies.” (125) “The communication of events replaces the exclusion of predicates. We have already seen the procedure of this affirmative synthetic disjunction: it consists of the erection of a paradoxical instance, an aleatory point with two uneven faces, which traverses the divergent series as divergent