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R H I Z O M A T I C : : P A S S A G E







ATTRACTION REPULSION [MACHINE::MACHINES]


Further, if we are to believe Judge Schreber's doctrine, attraction and
repulsion produce intense nervous slates that fill up the body without organs to
varying degrees-states through which Schreber-the- subject passes, becoming a
woman and many other things as well, following an endless circle of eternal
return. The breasts on the judge's naked torso are neither delirious nor
hallucinatory phenomena: they designate, first of all, a band of intensity, a
zone of intensity on his body without organs. The body without organs is an egg:
it is crisscrossed with axes and thresholds, with latitudes and longitudes and
geodesic lines, traversed by gradients marking the transitions and the
becomings, the destinations of the subject developing along these particular
vectors. Nothing here is representative; rather, it is all life and lived
experience: the actual, lived emotion of having breasts does not resemble
breasts, it does not represent them, any more than a predestined zone in the egg
resembles the organ that it is going to be stimulated to produce within itself.
Nothing but bands of intensity, potentials, thresholds, and gadi- ents. A
harrowing, emotionally overwhelming experience, which brings the schizo as close
as possible to matter, to a burning, living center of matter: ". . . this
emotion, situated outside of the particular point where the mind is searching
for it . . . one's entire soul flows into this emotion that makes the mind aware
of the terribly disturbing sound of matter, and passes through its white-hot
flame.




PARANOIAC INVESTMENT [MACHINE::MACHINES]


The two sides of the body without organs are, therefore, the side on which the
mass phenomenon and the paranoiac investment correspond- ing to it are organized
on a microscopic scale, and the other side on which, on a submicroscopic scale,
the molecular phenomena and their schizophrenic investment are arranged.

At one of the poles the large aggregates, the large forms of gregariousness, do
not prevent the flight that carries them along, and they oppose to it the
paranoiac investment only as an "escape in advance of the escape." But at the
other pole, the schizophrenic escape itself does not merely consist in
withdrawing from the social, in living on the fringe: it causes the social to
take flight through the multiplicity of holes that eag away at it and penetrate
it, always coupled directly to it, everywhere setting the molecular charges that
will explode what must explode, make fall what must fall, make escape what must
escape, at each point ensuring the conversion of schizophrenia as a process into
an effectively revolution- ary force. For what is the schizo, if not first of
all the one who can no longer bear "all that": money, the stock market, the
death forces, Nijinsky said—values, morals, homelands, religions, and private
certi- tudes? There is a whole world of difference between the schizo and the
revolutionary: the difference between the one who escapes, and the one who knows
how to make what he is escaping escape, collapsing a filthy drainage pipe,
causing a deluge to break loose, liberating a flow, resecting a schiz. The
schizo is not revolutionary, but the schizophrenic process

Now Oedipus appears to be a relatively innocent thing, a private kind of thing
to be treated in the analyst's omce. But we ask precisely what type of
unconscious social investment Oedipus presupposes, since psychoanalysis does not
invent Oedipus; psychoanalysis is content to live off Oedipus, to develop and
promote it, and to give it a marketable medical form. Inasmuch as the paranoiac
investment enslaves desiring- production, it is very important for it that the
limit of this production be displaced, and that it pass to the interior of the
socius, as a limit between two molar aggregates, the social aggregate of
departure and the familial subaggregate of arrival that supposedly corresponds
to it, in such a way that desire is caught in the trap of a familial psychic
repression that comes to double the weight of social repression. The paranoiac
applies his delirium to the family—and to his own family—but it is first of all
a delirium of races, ranks, classes, and universal history. In short, Oedipus
implies within the unconscious itself an entire reactionary and paranoiac
investment of the social field that acts as an oedipalizing factor, and that can
fuel as well as counteract the preconscious investments. From the standpoint of
schizoanalysis, the analysis of Oedipus therefore consists tracing back from the
son's confused feelings to the delirious ideas or the lines of investment of the
parents, of their internalized representa- tives and their substitutes: not in
order to attain the whole of a family, which is never more than a locus of
application and reproduction, but in order to attain the social and political
units of libidinal investment. With the result that all familialist
psychoanalysis—with the psychoanalyst at the fore—warrants a schizoanalysis.
Only one way to spend time on the couch: schizoanalyze the psychoanalyst.

It appears, however, that the oscillation is not equal, and that as a rule the
schizoid pole is potential in relation to the actual paranoiac pok (how can we
count on art and science except as potentialities, since their actuality is
easily controlled by the formations of sovereignty?). This results from the fact
that the two poles of unconscious libidinal investment do not maintain the same
relationship, nor the same form of relationship, with the preconscious
investments of interest. On the one hand, in fact, the investment of interest
fundamentally conceals the paranoiac investment of desire, and reinforces it as
much as it conceals it: it covers over the irrational character of the paranoiac
investment under an existing order of interests, of causes and means, of aims
and reasons; or else the investment of interest itself gives rise to and creates
those interests that rationalize the paranoiac investment; or yet again, an
effectively revolutionary preconscious investment fully maintains a paranoiac
investment at the level of the libido, to the extent that the new socius
continues to subordinate the entire production of desire in the name of the
higher interests of the revolution and the inevitable sequences of causality.




INVESTS ORGANS [MACHINE::MACHINES]


The primitive territorial machine codes flows, invests organs, the organs?




REVOLUTIONARY DESIRE [MACHINE::MACHINES]



 The fact there is massive social repression that has an enormous effect on
desiring-production in no way vitiates our principle: desire produces reality,
or stated another way, desiring-production  is one and the same thing as social
production. It is not possible to attribute a special form of existence to
desire, a mental or psychic reality that is presumably different from the
material reality of social production. Desiring-machines are not
fantasy-machines or dream-machines,  which supposedly can be distinguished from
technical and social machines. Rather, fantasies are secondary expressions, 
deriving from the identical n fr+\e of the two sorts of machines in any given
set of circumstances. fhus )fantasy is never individual. It is group fantasy, as
institutional analysis has successfully demonstrated.'And if there is such a
thing as two sorts of group fantasy, it is because two different readings of
this identity are possible, depending upon whether the desiring-machines  are
regarded from the point of view of the geat gregarious masses that they form, or
whether social machines are considered  from the point of view of the elementary
forces of desire that serve as a basis for them. Hence in group fantasy th{[bido
(may invest all of an cxisting social field, including the latter's most
repressive forms; or on the contrary, it may launch a counterinvestment whereby
revolutionary desire is plugged into the existing social field as a source of
energy. (The seat socialist utopias of the nineteenth-century function, for
example, not as ideal models but as group fantasies-that is, as agents of the
real productivity of desire, making it possibie to disinvest the current social
field, to "deinstitutionalize"  it, to further the revolutionary institution of
desire itself)'But there is never any difference in nature between the
desiring-machines and the technical social machines. There is a certain
distinction between them, but it is merely a distinction of regime,. depending
on , relationships of size. Except for this difference in regime, they are the
same machines,  as group fantasies clearly prove.





MACHINE CODES [MACHINE::MACHINES]


becoming-abstract of the flows of desire, and the becoming-private The primitive
territorial machine codes flows, invests organs, the organs?




AESTHETIC COMPOSITION [CONCEPTS::PLANE]


only a single plane in the sense that art includes no other plane than that of
aesthetic composition: in fact, the technical plane is necessarily covered up or
absorbed by the aesthetic plane of composition...




TECHNICAL COMPOSITION [CONCEPTS::PLANE]


Composition, composition is the sole definition of art. Composition is
aesthetic, and what is not composed is not a work of art. However, technical
composition, the work of the material that often calls on Philosophy, Science,
Logic. and Art...


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