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.

11/05/2009

(Voluptas

The subject spreads itself out along the entire circumference

of the circle, the center of which has been abandoned by the ego.

At the

center is the desiring-machine, the celibate machine of the Eternal

Return.

A residual subject of the machine,

Nietzsche-as-subject garners

a euphoric reward (Voluptas) from everything that this machine turns

out, a product that the reader had thought to be no more than the
fragmented oeuvre by Nietzsche.

"Nietzsche believes that he is now
pursuing, not the realization of a system, but the application of a
program ... in the form of residues of the Nietzschean discourse, which
have now become the repertory, so to speak, of his histrioni-cism."

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\" No one has ever been as deeply involved in
history as the schizo, or dealt with it in this way. He consumes all of
universal history in one fell swoop.

We began by defining him as Homo
natura, and lo and behold, he has turned out to be Homo historia.

This
long road that leads from the one to the other stretches from Holderlin
to Nietzsche, and the pace becomes faster and faster.

"The euphoria
could not be prolonged in Nietzsche for as long a time as the
contemplative alienation of Holderlin. . . .

The vision of the world
granted to Nietzsche does not inaugurate a more or less regular

succession of landscapes or still lifes, extending over a period of forty

years or so; it is, rather, a parody of the process of recollection of an

event: a single actor will play the whole of it in pantomime in the course

of a single solemn day—because the whole of it reaches expression and
then disappears once again in the space of just one day—even though it

may appear to have taken place between December 31 and January

6—in a realm above and beyond the usual rational calendar."

____________

A/O 26-7

Eng/trans
________________________________

( 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

11/05/2009

(Voluptas

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