AntiOedipus

This blog continues extends the work of becomings in the Fictions of D&G blogs__ examine&explore the text of A/O but not limit ourselves __ invention and connection stammer stutter __ perform interactions on A/O and oTHER tEXTS oUTside.Language is a machine bodywithoUtOrgans__ Experiment Invent, never interpret. How does the machine work, how does one plug a blog into a famous book, that is itself a translation from another language, another machine, the French language_pragmanticism.

7/16/2005

The Sage hits his disciples with a stick

The Sage hits his disciples with a stick:
Deleuze is talking about Z; 'He reflects that Zen is the reverse of Nez (nose) which is also a zig zag,' and then he is talking about a scientific term for which he can't remember its name, it is a 'sombre precursor,' a phenomena that places two different potentialities into relation. [1]

(I have to quote all of this, its resonance with the eating-dog/ master-stick-beating story is intense, or even uncanny.)

'So, there is the sombre precursor and then a lightening bolt, and that's how the world was born. There is always a sombre precursor that no one sees, and then the lightening bolt that illuminates, and then there is the world. He says that's also what thought should be, and what philosophy must be, the grand Zen, but also the wisdom of the Zen. The sage is the sombre precursor and then the blow of the stick comes since the Zen master passes amongst his disciples striking them with his stick. So for Deleuze, the blow of the stick is the lightening that makes things visible �.' [2]

This is a little like the way Leibniz understands Locke's notion of disquiet - that it is only through a sense of disquiet that anything happens - as in 'the world loves suffering more than any other pleasure.' Leibniz isn't so sure that disquiet indicates only irritation, discomfort or suffering. He writes 'I would prefer to say [Leibniz is masquerading as Theophilus in conversation with Philathes, in turn a masquerade for John Locke. This allows Leibniz to quote Locke's Essay concerning Human Understanding (1700) wholesale and rebutt him willy nilly] that a desire in itself involves a disposition to suffering, a preparation for it, rather than suffering itself � there is disquiet even in joy, for th"

( O Anti Édipo )

The fruit of the Tree of Knowledge of Good and Evil (Hebrew: עֵץ הַדַּעַת טוֹב וָרָע) will throw our hero to a deterritorialization field and a possibility of a life beyond Eden. ---------------------------------------- - O fruto da árvore do conhecimento levará nosso herói pelo campo da desterritorialização e possibilidade de um mundo além do Éden. ---------------------------------------- ----- P&B, 1 minuto, Brasil 2001 - mpg ---------------------------------------- ----- by Vitoriamario ( copyleft - modelo Atribuição-Uso Não-Comercial 2.5 Creative Commons)

«Expérimenter de nouveaux langages pour produire de nouvelles subjectivités, de nouvelles causes et un nouveau regard politique»

A true politics of psychiatry, or antipsychiatry, would consist

therefore in the following praxis: (1) undoing all the reterritorializations

that transform madness into mental illness; (2) liberating the schizoid

movement of deterritorialization in all the flows, in such a way that this

characteristic can no longer qualify a particular residue as a flow of

madness, but affects just as well the flows of labor and desire, of

production, knowledge, and creation in their most profound tendency.

Here, madness would no longer exist as madness, not because it would

have been transformed into "mental illness," but on the contrary because

it would receive the support of all the other flows, including science and

art—once it is said that madness is called madness and appears as such

only because it is deprived of this support, and finds itself reduced to

testifying all alone for deterritorialization as a universal process. It is

merely its unwarranted privilege, a privilege beyond its capacities, that

renders it mad. In this perspective Foucault announced an age when

madness would disappear, not because it would be lodged within the

controlled space of mental illness ("great tepid aquariums"), but on the

contrary because the exterior limit designated by madness would be

overcome by means of other flows escaping control on all sides, and

carrying us along.*

It should therefore be said that one can never go far enough in the

direction of deterritorialization: you haven't seen anything yet—an

irreversible process.

A/0 321 (eng)

De l’ami
F. G. : L’ami, c’est celui qui se tourne vers l’autre. Et qui constitue l’autre. Pas forcément dans un rapport d’identification, parce que l’amitié est parallèle à un rapport agonique. Mais qui, dans ce rapport singulier à l’autre, déploie un certain univers. Dans la complicité amicale, il y a toujours un troisième terme qui est le monde que l’on est en train de tisser, que l’on est en train de travailler. Et l’amitié socratique, ce n’est pas quelque chose qui se résout dans une identification homosexuelle. Dans une incorporation de l’autre. C’est quelque chose qui est là pour tendre un filet qui dépasse complètement les rapports interpersonnels et qui donne une certaine consistance à un certain type d’objets qui sont les objets conceptuels.
______________________________

Entretien avec Félix Guattari en 1991 à la télé grecque en 9 parties via Chimeres

AntiOedipus

7/16/2005

The Sage hits his disciples with a stick

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