Anti-Oedipus: Capitalism and Schizophrenia

Notes

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PREFACE

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How does one keep from being fascist, even (especially) when one believes oneself to be a revolutionary militant? How do we rid our speech and our acts, our hearts and our pleasures, of fascism? How do we ferret out the fascism that is ingrained in our behavior? The Christian moralists sought out the traces of the flesh lodged deep within the soul. Deleuze and Guattari, for their part, pursue the slightest traces of fascism in the body.

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INTRODUCTION

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The Anti-Ego

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No pain, no trouble—this is the neurotic's dream of a tranquilized and conflict-free existence. Such a set of beliefs, Deleuze and Guattari demonstrate, such a herd instinct, is based on the desire to be led, the desire to have someone else legislate life.

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what is investigated is the process of life flows as they oscillate from one extreme to the other, on a scale of intensity that goes from 0 ("I never asked to be born . . . leave me in peace"), the body without organs, to the nth power ("I am all that exists, all the names in history"), the schizophrenic process of desire.

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The Experience of Delirium

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Schizoanalysis and Collectivity

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To put it simply, as does Miller, "everybody becomes a healer the moment he forgets about himself."

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When Illich speaks of "convivial reconstruction," he is very close to Deleuze and Guattari's notion of a "desiring-revolution."

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Where Nietzsche grew progressively more isolated to the point of madness, Deleuze and Guattari call for actions and passions of a collective nature, here and now.

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THE DESIRING-MACHINES

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1 Desiring-Production

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A schizophrenic out for a walk is a better model than a neurotic lying on the analyst's couch. A breath of fresh air, a relationship with the outside world.

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He does not live nature as nature, but as a process of production. There is no such thing as either man or nature now, only a process that produces the one within the other and couples the machines together.

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Oedipus presupposes a fantastic repression of desiring-machines. And why are they repressed? To what end?

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For the real truth of the matter—the glaring, sober truth that resides in delirium—is that there is no such thing as relatively independent spheres or circuits:

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This is the first meaning of process as we use the term: incorporating recording and consumption within production itself, thus making them the productions of one and the same process.

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Desiring-machines are binary machines, obeying a binary law or set of rules governing associations: one machine is always coupled with another. The productive synthesis, the production of production, is inherently connective in nature:

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there is always a flow-producing machine, and another machine connected to it that interrupts or draws off part of this flow

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Every "object" presupposes the continuity of a flow; every flow, the fragmentation of the object.

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The schizophrenic is the universal producer. There is no need to distinguish here between producing and its product. We need merely note that the pure "thisness" of the object produced is carried over into a new act of producing. The table continues to "go about its business."

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the ability to rearrange fragments continually in new and different patterns or configurations; and as a consequence, an indifference toward the act of producing and toward the product, toward the set of instruments to be used and toward the over-all result to be achieved.

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the body suffers from being organized in this way, from not having some other sort of organization, or no organization at all. "An incomprehensible, absolutely rigid stasis" in the very midst of process, as a third stage: "No mouth. No tongue. No teeth . No laryn x. No es ophagus. No belly. N o anus." The automata stop dead and set free the unorganized mass they once served to articulate. The full body without organs is the unproductive, the sterile, the unengendered, the unconsumable.

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It is the body without an image. This imageless, organless body, the nonproductive, exists right there where it is produced, in the third stage of the binary-linear series. It is perpetually reinserted into the process of production.

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2 The Body without Organs

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3 The Subject and Enjoyment

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Our point of departure was the opposition between desiring-machines and the body without organs. The repulsion of these machines, as found in the paranoiac machine of primary repression, gave way to an attraction in the miraculating machine. But the opposition between attraction and repulsion persists. It would seem that a genuine reconciliation of the two can take place only on the level of a new machine, functioning as "the return of the repressed."

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Let us borrow the term "celibate machine" to designate this machine that succeeds the paranoiac machine and the miraculating machine, forming a new alliance between the desiring-machines and the body without organs

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tantamount to saying that the subject is produced as a mere residuum alongside the desiring-machines, or that he confuses himself with this third productive machine

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what does the celibate machine produce? what is produced by means of it? The answer would seem to be: intensive quantities. There is a schizophrenic experience of intensive quantities in their pure state,

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Delirium and hallucination are secondary in relation to the really primary emotion, which in the beginning only experiences intensities, becomings, transitions. Where do these pure intensities come from? They come from the two preceding forces, repulsion and attraction, and from the opposition of these two forces.

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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 gradients.

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the subject—produced as a residuum alongside the machine, as an appendix, or as a spare part adjacent to the machine-passes through all the degrees of the circle, and passes from one circle to another. This subject itself is not at the center, which is occupied by the machine, but on the periphery, with no fixed identity, forever decen-tered, defined by the states through which it passes.

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It is not a matter of identifying with various historical personages, but rather identifying the names of history with zones of intensity on the body without organs; and each time Nietzsche-as-subject exclaims: 'They're me! So it's me!"

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4 A Materialist Psychiatry

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A truly materialist psychiatry can be defined, on the contrary, by the twofold task it sets itself: introducing desire into the mechanism, and introducing production into desire.

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the traditional logic of desire is all wrong from the very outset: from the very first step that the Platonic logic of desire forces us to take, making us choose between production and acquisition. From the moment that we place desire on the side of acquisition, we make desire an idealistic (dialectical, nihilistic) conception, which causes us to look upon it as primarily a lack: a lack of an object, a lack of the real object.

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Desire is the set of passive synthes es that engineer partial objects, flows, and bodies, and that function as units of production. The real is the end product, the result of the passive syntheses of desire as autoproduction of the unconscious. Desire does not lack anything; it does not lack its object. It is, rather, the subject that is missing in desire, or desire that lacks a fixed subject; there is no fixed subject unless there is repression.

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Revolutionaries, artists, and seers are content to be objective, merely objective: they know that desire clasps life in its powerfully productive embrace,

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