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Assemblage Theory, or, the Future of an Illusion (part 1)

2/19/2019

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by Ian Buchanan
Picture
​Kevin Fletcher - ornamental low relief assemblage

​Abstract

If the development of assemblage theory does not need to be anchored in the work of Deleuze and Guattari, as increasingly seems to be the case in the social sciences, then cannot one say that the future of assemblage theory is an illusion? It is an illusion in the sense that it continues to act as though the concept was invented by Deleuze and Guattari, but because it does not feel obligated to draw on their work in its actual operation or development, it cannot lay claim to being authentic. That this does not trouble certain scholars in the social sciences is troubling to me. So in this paper I offer first of all critique of this illusory synthetic version of the assemblage and accompany that with a short case study showing what can be gained by returning to Deleuze and Guattari.
​
​Keywords: assemblage theory, ontology of policy, infrastructure policy, actant, agencement, indigenous housing

I. Assemblage as ‘Received Idea’

​One cannot help but wonder how different the uptake of Deleuze and Guattari’s concept of ‘agencement’ would be if it had not been translated as ‘assemblage’ and an alternate translation such as ‘arrangement’ (which is my preferred translation [Buchanan 2015: 383]) had become the standard? It may be that assemblage theory as we know it today would never have taken off, which would be a pity because the field is enormously productive and it has brought into its orbit a huge range of questions and problematics that might otherwise never have been considered. ​But at least we would not be faced with the problem of how to ‘re-think’ a concept that has all but become a ‘received idea’ (as Flaubert put it), that is, an idea that is so well understood it no longer bears thinking about in any kind of critical way. Unfortunately, the consensus understanding of the concept has been shaped as much (if not more than) by a plain language understanding of the English word ‘assemblage’ as it has by any deep understanding of the work of Deleuze and Guattari. This is particularly evident in the social sciences where there is a strong and–I will argue–undue emphasis on the idea of ‘assembling’ as the core process of assemblages. This is compounded by an apparent consensus that assemblage theory is one of those concepts like deconstruction and postmodernism that no longer owes its development to a specific authorial source. While it is hard to fault the latter view in that one should be free to re-make concepts, its detachment from Deleuze and Guattari’s thinking has led to a considerable loss of clarity and cohesion in the concept.1

The fact that the English word ‘assemblage’ ​is not Deleuze and Guattari’s own word, but an artefact of translation, is rarely, if ever, brought into consideration, and where it is it tends to be dismissed as unimportant, which perhaps explains the emphasis on assembling as the central concern of assemblage theory. There are a number of problems with this view of things, not least the fact that assemblage in English does not mean the same thing as agencement in French. Not only that, it is itself a loan word from French, thus adding to the confusion. As Thomas Nail (among others) has shown, agencement derives from agencer, which according to Le Robert & Collins means ‘to arrange, to lay out, or to piece together’, whereas assemblage means ‘to join, to gather, to assemble’ (Nail 2017: 22; but see also Buchanan 2015: 383). The difference between these two definitions is perhaps subtle, but by no means inconsequential: we might say the former is a process of composition whereas the latter is one of compilation; the difference being that one works with a pre-existing set of entities and gives it a different order, whereas the latter starts from scratch and builds up to something that may or may not have order. A compilation may be a‘ heap of fragments’, where as a composition cannot be.2 The solution, however, is not as simple as insisting that Deleuze and Guattari should (or as some would have it, can) only be read in the ‘original’ French, which is not practical for all readers in any case, because, as I will show, this same plain language approach also applies to straightforward terms like ‘multiplicity’ and ‘territory’. The solution, in my view, is to ‘return’ to Deleuze and Guattari’s work.
I will take as my case in point an essay by two human geographers,Tom Baker and Pauline McGuirk, ‘Assemblage Thinking as Methodology: Commitments and Practices for Critical Policy Research’ (2016), one of the richest, most comprehensive and sophisticated accounts of assemblage theory as it is deployed in the social sciences yet written, and therefore a perfect and anything but ‘straw man’ example of the kind of work I am talking about. In spite of its considerable sophistication, it has completely detached the concept of assemblage from Deleuze and Guattari and replaced it with a synthetic accumulation of readings of readings of Deleuze and Guattari. Ironically, the kind of genealogical reading Baker and McGuirk say is part and parcel of assemblage thinking is completely absent from their own use of the concept. Instead of tracing the concept back to a point of origin, they pull together a heterogeneous ensemble of quotes about the concept of the assemblage from a vast trawl-through of the secondary literature. It is therefore unsurprising, but telling that in defining the concept of Deleuze and Guattari, or DeLanda’ (Baker and McGuirk 2016: 15, n.1). Without any anchor in Deleuze and Guattari’s work the concept floats off into an alternate universe in which all contributions to the discussion are treated as equally valuable and there is no arbitration between the strong and the weak versions, never mind the accurate and the wrong versions.the assemblage Baker and McGuirk do not refer to the work of Deleuze and Guattari, which is mentioned but not cited. In a footnote they clarify that for their purposes ‘assemblage thinking refers to a diverse set of research accounts that may or may not engage directly with formal theories of assemblage, such as those of ​Deleuze and Guattari, or DeLanda’ (Baker and McGuirk 2016: 15, n.1). Without any anchor in Deleuze and Guattari’s work the concept floats off into an alternate universe in which all contributions to the discussion are treated as equally valuable and there is no arbitration between the strong and the weak versions, never mind the accurate and the wrong versions.
​
Baker and McGuirk define the ‘assemblage as a “gathering of heterogeneous elements consistently drawn together as an identifiable terrain of action and debate”’ (drawing on the work of Tanya Li), noting that its elements include ‘arrangements of humans, materials, technologies, organizations, techniques, procedures, norms, and events, all of which have the capacity for agency within and beyond the assemblage’ (Baker and McGuirk 2016: 4). They also say, citing J. Macgregor Wise, that the assemblage ‘claims a territory’, and that it ‘is realized through ongoing processes of deterritorialization and reterritorialization, such that assemblages are continually in the process of being made and remade’ (4). To which they add Colin McFarlane’s suggestion that the ‘popularity of assemblage results in large part from its understanding of the social as “materially heterogeneous, practice based, emergent and processual”’ (4).
For Baker and McGuirk the assemblage is primarily a ‘methodological-analytical framework’ so ‘its application demands an explicitly methodological discussion’, something which in their view is sorely lacking in the literature (Baker and McGuirk 2016: 4, 5). ​This is the most important (and frustrating) part about Baker and McGuirk’s project. While I do not agree with the particulars of their way of constructinga ‘ methodological-analytical framework ’ out of the concept of the assemblage, I nonetheless support very strongly the necessity of so doing.I would add that in my view explicitly methodological discussions of the assemblage are sorely lacking in the secondary Deleuze and Guattari literature too. It is to the particulars of Baker and McGuirk’s ‘methodological-analytical framework’ that I now want to turn. They write:
Assemblage methodologies are guided by epistemological commitments that signify a certain interrogative orientation toward the world. Though abstract, these commitments inform inclusions, priorities, and sensitivities, which together constitute the field of vision brought to bear on empirical phenomena. Sifting through the substantial number of accounts using assemblage thinking [note again the fact they do not refer to Deleuze and Guattari], we can identify four commitments common to those using assemblage methodologically. These are commitments to revealing multiplicity, processuality, labour, and uncertainty. (Baker and McGuirk 2016: 6; my emphasis)
As I will show, the detachment from Deleuze and Guattari’s work seems to compel a plain language approach which, to borrow a term from translation studies, puts them at the mercy of several ‘false friends’, that is, words that look like they should mean one thing but in fact mean something else.

Commitment to multiplicity is, for Baker and McGuirk, an interpretive strategy for setting aside the presumption of coherence and determination that reigns in certain quarters of contemporary policy studies. It holds to the idea that all social and cultural phenomena are multiply determined and cannot be reduced to a single logic. More particularly, in a policy context, it points to ‘the practical coexistence of multiple political projects, modes of governance, practices and outcomes’ (Baker and McGuirk 2016: 6–7). This means policy outcomes cannot be linked in a linear way to a specific determination, but have to be treated as contingent, or, at any rate, indirect. There are three problems here: firstly, we have to be careful not to conflate the content (policy) with the form (assemblage) because however incoherent a policy formation may be in the eyes of its critics, as an assemblage it must as a matter of necessity tend towards coherence, that being one of its essential functions (the problem of unity and diversity is central to Deleuze and Guattari’s account of the assemblage [Deleuze and Guattari 1987: 43–5]). ​Secondly, the assemblage is a multiplicity, but this does not mean it is multiply determined. It refers to a state of being, not its actual process of composition, and there is no reason at all why it cannot have a single or singular logic.3 Thirdly, while it is true assemblages are contingent, their outputs are not. Indeed, what would be the point of the concept if this was the case? As Deleuze and Guattari say, given a certain effect, what kind of machine (assemblage) is capable of producing it? (Deleuze and Guattari 1983: 3.) 
​The commitment to multiplicity is enacted via a second commitment to what they call processuality, which Baker and McGuirk define (again borrowing liberally from a diverse body of secondary literature) as what happens in an assemblage. At first glance they seem to be saying assemblages assemble, that they draw together disparate elements and combine them in a provisional fashion; they may tend towards stabilisation, or not, but regardless exist in a state of constant flux:
In methodological terms, a focus on the processes through which assemblages come into and out of being lends itself to careful genealogical tracing of how past alignments and associations have informed the present and how contemporary conditions and actants are crystallizing new conditions of possibility. (Baker and McGuirk 2016: 7)
​But as this quote makes clear, something quite different is meant by processuality. It names, rather, a concern for genesis–but how something comes together and how it operates once it does are quite different issues (Deleuze and Guattari 1987: 152). But that is not the only problem here. One wonders how this interpolation of what I assume is Foucault’s concept of genealogy (rather than Nietzsche’s, or even Deleuze’s version of Nietzsche) can be squared with the aforementioned commitment to non-linearity? More importantly, though, the whole idea of a genealogy of the assemblage stands in flat contradiction of Deleuze and Guattari’s account of the assemblage, which is focused on the question ‘how does it work?’ and not ‘what does it mean?’ much less ‘where does it come from?’ (Deleuze and Guattari 1983: 109).4
​The commitment to revealing the labour needed to produce and maintain assemblages is said by Baker and McGuirk to echo Deleuze and Guattari’s ‘original term agencement–roughly meaning “putting together” or “arrangement”–later translated to assemblage’ (Baker and McGuirk 2016:7), but in fact it echoes the plain language understanding of assemblage as the putting together of things, as their subsequent clarifications of this point make apparent. They go on to say, again borrowing widely, assemblages ‘are not accidental, but knowingly and unknowingly held together’ and they ‘are always coming apart as much as coming together, so their existence in particular configurations is something that must be continually worked at’ (7). Ultimately, what this commitment reveals is that ‘policy and policy-making [is] a laboured over achievement’ (8). Without wishing to dispute their conclusion here–there can be no doubt policy and policy-making is a laboured over achievement–I do want to say for the sake of understanding the concept of the assemblage that the labour required to sustain a particular instance of an assemblage is a kind of local area problem that should not be confused with the actual operation of the concept itself. The assemblage itself is, by definition, self-sustaining: it requires labour to actualise it, to be sure, but its existence does not depend on that labour. There is constant slippage between what we might call actually existing assemblages and the concept of the assemblage in Baker and McGuirk’s account such that the former tends to stand in the place of the latter and the difference between the two vanishes. When that happens the concept becomes adjectival rather than analytical, it describes rather than defamiliarises, which defeats the purpose of having the concept in the first place. 

The fourth and final commitment is to uncertainty and the temptation to know too much. ‘Such a position involves accepting that, rather than producing Archimedean accounts of the world “as it is”, social research can only produce situated readings and, therefore, must make modest claims’(Baker and McGuirk 2016:8). Interestingly, this is not something Deleuze and Guattari advocated. In fact, they argued for precisely the opposite view: as they put it, the only problem with abstraction is that we are not abstract enough. One cannot arrive at the assemblage by means of a situated account because the contents of an assemblage do not necessarily disclose the form of an assemblage; similarly, we need to be wary of assigning every local variety of anassemblage an independent identity distinct from the abstract assemblage. Paradoxically, there is no surer way of winding up in the ‘knowing too much’ space that assemblage thinking is supposed to avoid than the approach Baker and McGuirk recommend because such self-limiting analyses presume to know in advance what knowing enough and therefore what knowing too much looks like. It is precisely this kind of analytic cul-de-sac that ​Deleuze and Guattari were trying to avoid by saying we need to be experimental in our approach. What many readers find infuriating in their work is precisely their blatant refusal to stick to making modest claims.On the contrary, they  make bold, global claims and in the process force us to think differently about the world.
​to be continued ...
taken from: 
Ian Buchanan
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    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 1)
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 2)
    Obsolete Capitalism: Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 3)
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 4)
    Obsolete Capitalism: Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 5)
    Obsolete Capitalism - Deleuze and the algorithm of the Revolution
    Obsolete Capitalism - Dromology, Bolidism and Marxist Accelerationism (part 1)
    Obsolete Capitalism - Dromology, Bolidism and Marxist Accelerationism (part 2)
    Obsolete Capitalism - Edmund Berger: Underground Streams (Part 1)
    Obsolete Capitalism - Edmund Berger: Underground Streams (Part 2)
    obsolete capitalism - Emilia Marra: COMMIT MOOSBRUGGER FOR TRIAL
    Obsolete Capitalism - McKenzie Wark - BLACK ACCELERATIONISM
    Occult Xenosystems
    QUENTIN MEILLASSOUX AND FLORIAN HECKER TALK HYPERCHAOS: SPECULATIVE SOLUTION
    Ray Brassier Interviewed by Richard Marshall: Nihil Unbound: Enlightenment and Extinction
    Rick McGrath - Reconstructing High-Rise
    Robert Craig Baum - Non-Normal Living at the Ross School
    Robert Craig Baum - Arrivals (Part 1)
    Robert Craig Baum ​- Delays (Part 2)
    Robert Craig Baum ​​- Delays (Part 3)
    Robert Craig Baum - Departures (Part 4)
    Robert Craig Baum ​​- The Last God (Part 5)
    Sean Kohingarara Sturm - NOO POLITICS
    Sean Kohingarara Sturm - NOO POLITICS 2
    Simon Reynolds - Energy Flash
    Stephen Zepke - “THIS WORLD OF WILD PRODUCTION AND EXPLOSIVE DESIRE” – THE UNCONSCIOUS AND THE FUTURE IN FELIX GUATTARI
    Stephen Craig Hickman - A Rant...
    Steven Craig Hickman - Children of the Machine
    Steven Craig Hickman - Corporatism: The Soft Fascism of America
    Steven Craig Hickman - Is America Desiring Fascism?
    Steven Craig Hickman - Paul Virilio: The Rhythm of Time and Panic
    Steven Craig Hickman - Kurt Gödel, Number Theory, Nick Land and our Programmatic Future
    Steven Craig Hickman - Speculative Posthumanism: R. Scott Bakker, Mark Fisher and David Roden
    Steven Craig Hickman - Techno-Sorcery: Science, Capital, and Abstraction
    Steven Craig Hickman - Deleuze & Guattari: Abstract Machines & Chaos Theory
    Steven Craig Hickman - JFK: The National Security State and the Death of a President
    Steven Craig Hickman - Against Progressive Cultural Dictatorship
    Steven Craig Hickman - The Great Sea Change
    Steven Craig Hickman - The Daemonic Imaginal: Ecstasy and Horror of the Noumenon
    Steven Craig Hickman - William S. Burroughs: Drugs, Language, and Control
    Steven Craig Hickman - William Burroughs: Paranoia as Liberation Thanatology
    Steven Craig Hickman - The Mutant Prophet of Inhuman Accelerationism: Nick Land and his Legacy
    Steven Craig Hickman - Nick Land: On Time – Teleoplexy & Templexity
    Steven Craig Hickman - Philip K. Dick & Nick Land: Escape to the Future
    Steven Craig Hickman - Philip K. Dick: It’s Alive! – It came here from the future
    Steven Craig Hickman - Fantastic Worlds: From the Surreal to the Transreal
    Steven Craig Hickman - David Roden: Aliens Under The Skin
    Steven Craig Hickman - David Roden and the Posthuman Dilemma: Anti-Essentialism and the Question of Humanity
    Steven Craig Hickman - David Roden on Posthuman Life
    Steven Craig Hickman - David Roden’s: Speculative Posthumanism & the Future of Humanity (Part 2)
    Steven Craig Hickman - Ccru : The Hyperstitional Beast Emerges from its Cave
    Steven Craig Hickman - Sacred Violence: The Hyperstitional Order of Capitalism
    Steven Craig Hickman - The Apocalypse Happened Yesterday
    Steven Craig Hickman - The Intelligence of Capital: The Collapse of Politics in Contemporary Society
    Steven Craig Hickman - Nick Land: Time-Travel, Akashic Records, and Templexity
    Steven Craig Hickman - The Holographic Universe: Black Holes, Information, and the Mathematics
    Steven Craig Hickman - The Machinic Unconscious: Enslavement and Automation
    Steven Craig Hickman - The Carnival of Globalisation: Hyperstition, Surveillance, and the Empire of Reason
    Steven Craig Hickman - Gun Crazy Nation: Violence, Crime, and Sociopathy
    Steven Craig Hickman - Shaviro On The Neoliberal Strategy: Transgression and Accelerationist Aesthetics
    Steven Craig Hickman - La Sorcière: Jules Michelet and the Literature of Evil
    Steven Craig Hickman - American Atrocity: The Stylization of Violence
    Steven Craig Hickman - Lemurian Time Sorcery: Ccru and the Reality Studio
    Steven Craig Hickman - The Consumertariat: Infopocalypse and the Pathologies of Information
    Steven Craig Hickman - Hyperstition: The Apocalypse of Intelligence
    Steven Craig Hickman - The Neoliberal Vision: The Great Escape Artist
    Steven Craig Hickman - The Next Stage
    Steven Craig Hickman - Why Am I Writing Country Noir?
    Steven Craig Hickman - Bataille’s Gift: Wealth, Toxicity, and Apocalypse
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari On the Empire of Capital: The Dog that wants to Die
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari: The Subterranean Forces of Social Production
    Steven Craig Hickman - The Betrayal of Leaders: Reading the Interviews with Deleuze and Guattari
    Steven Craig Hickman - J.G. Ballard: Sleeplessness and Chronotopia
    Steven Craig Hickman - J.G. Ballard: The Carnival of Time
    Steven Craig Hickman - J.G. Ballard: The Fragile World
    Steven Craig Hickman - J.G. Ballard: The Calculus of Desire and Hope
    Steven Craig Hickman - Ballard’s World: Reactivation not Reaction
    Steven Craig Hickman - The Necrophilic Vision of J.G. Ballard
    Steven Craig Hickman - Crash Culture: Panic Shock, Semantic Apocalypse, and our Posthuman Future
    Steven Craig Hickman - J.G. Ballard: The Journey to Nowhere
    Steven Craig Hickman - J.G. Ballard: Chrontopia and Post-Consumerist Society
    Steven Craig Hickman - J.G. Ballard: Chronopolis – Time Cities and the Lost Future
    Steven Craig Hickman - Neurototalitarianism: Control in the Age of Stupidity
    Steven Craig Hickman - Thomas Ligotti: The Abyss of Radiance
    Steven Craig Hickman - Thomas Ligotti: The Red Tower
    Steven Craig Hickman - Thomas Ligotti: Dark Phenomenology and Abstract Horror
    Steven Craig Hickman - Thomas Ligotti: The Frolic and the Wyrd (Weird)
    Steven Craig Hickman - Thomas Ligotti, Miami: The Collapse of the Real
    Steven Craig Hickman - Thomas Ligotti: Vastarien’s Dream Quest
    Steven Craig Hickman - The Epoch of Care: Transindividuation and Technical Individuals
    Steven Craig Hickman - Rethinking Conceptual Universes
    Steven Craig Hickman - Bataille’s Revenge
    Steven Craig Hickman - The Excess of Matter: Bataille, Immanence, and Death
    Steven Craig Hickman - Hyperstition: Metafiction and the Landian Cosmos
    Steven Craig Hickman - Babalon Rising: Amy Ireland, Artificial Intelligence, and Occulture
    Steven Craig Hickman - R. Scott Bakker: Reviews of Yuval Noah Harari’s Homo Deus
    Steven Craig Hickman - R. Scott Bakker: Medial Neglect and Black Boxes
    Steven Craig Hickman - Let Death Come Quickly
    Steven Craig Hickman - Hyperstition Notes: On Amy Ireland
    Steven Craig Hickman - Amy Ireland: Gyres, Diagrams, and Anastrophic Modernism
    Steven Craig Hickman - Accelerationism: Time, Technicity, and Superintelligence
    Steven Craig Hickman - Death & Capitalism: The Sublime War Machine
    Steven Craig Hickman - Deleuze & Guattari: Accelerationism – Diagnosis and Cure?
    Steven Craig Hickman - BwO – Deleuze and Guattari: The Impossible Thing We Are Becoming
    Steven Craig Hickman - Deleuze & Guattari: Culture of Death / Culture of Capital
    Steven Craig Hickman - Deleuze & Guattari & Braidotti: On Nomadic vs. Classical Image of Thought
    Steven Craig Hickman - Vita Activa: Deleuze against the Contemplative Life?
    Steven Craig Hickman - Deleuze’s Anti-Platonism
    Steven Craig Hickman - Deleuze: Transcendental Empiricist? – Fidelity and Betrayal
    Steven Craig Hickman - Poetic Thought for the Day : A Poetics of Sense & Concepts
    Steven Craig Hickman - Wild Empiricism: Deleuze and the Hermetic Turn
    Steven Craig Hickman - A Short History of the City and the Cathedral
    Steven Craig Hickman - Future Society: The Cathedral of Managed Society
    Steven Craig Hickman - Nick Land and Teleoplexy – The Schizoanalysis of Acceleration
    Steven Craig Hickman - Felix Guattari: The Schizo, the New Earth, and Subjectivation
    Steven Craig Hickman - The Gnostic Vision in the Sciences
    Steven Craig Hickman - François Laruelle: Future Struggle, Gnosis, and the last-Humaneity
    Steven Craig hickman - Smart Cities and Dark Neoliberalism
    Steven Craig Hickman - The Governance of the World
    Steven Craig Hickman - ON Dark Realism - Part One
    Steven Craig Hickman - ON Dark Realism: Part Two
    Steven Craig Hickman ​- ON Dark Realism: Part Three
    Steven Craig Hickman - In the time of capital
    Steven Craig Hickman - Niklas Luhmann: Mass-Media, Communications, and Paranoia
    Steven Craig Hickman - Deleuze/Guattari: ‘Stop the World!’
    Steven Craig Hickman - The Schizorevolutionary Project : Escaping to the Future of New Earth
    Steven Craig Hickman - Deleuze/Guattari: The Four Schizoanalytical Thesis
    Steven Craig Hickman - The Dark Side of Time
    Steven Craig Hickman - Digital Dionysus: R. Scott Bakker
    Steven Craig Hickman - Hyperstition: Technorevisionism – Influencing, Modifying and Updating Reality
    Steven Craig Hickman - Paul Virilio: The Anti-City
    Steven Craig Hickman - Maurizio Lazzarato: Homage to Felix Guattari
    Steven Craig Hickman - Phantom Monsters: Nationalism, Paranoia, and Political Control
    Steven Craig Hickman - Memory, Technicity, and the Post-Human
    Steven Shaviro - Accelerationism Without Accelerationism
    Steven Craig Hickman - Posthuman Accelerationism
    Steven Craig Hickman - The Age of Speed: Accelerationism, Politics, and the Future Present
    Steven Craig Hickman - Weird Tales: Essays and Other Assays
    Thomas Nail on Deleuze and Badiou - Revolution and the Return of Metaphysics
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 1)
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 2)
    Terence Blake - SYSTEM AND CLARITY IN DELEUZE’S OPUS
    Terence Blake - UNCONSCIOUS JUNGIANS
    Terence Blake - BADIOU’S HORSESHOE: substance vs sparks
    Terence Blake - ZIZEK, DELEUZE, JUNG: the analogical self versus the digital ego
    Terence Blake - THERE IS MADNESS IN THIS METHOD
    Terence Blake - IS OLD AGE A CONCEPT?: Notes on Deleuze and Guattari’s “What is Philosophy?” (1)
    Terence Blake - CONCEPTS OUT OF THE SHADOWS: Notes on Deleuze and Guattari’s “What is Philosophy?” (2)
    Terence Blake - TRANSVALUE DELEUZE: an ongoing project
    Terence Blake - DELEUZE: philosopher of difference or philosopher of multiplicity
    Terence Blake - CONVERSATION WITH DELEUZE: pluralist epistemology and life
    Terence Blake - LARUELLE AND DELEUZE: from difference to multiplicity
    Terence Blake - LARUELLE’S “QUANTUM”: nostalgic obscurity and the manipulation of stereotypes
    Terence Blake - LARUELLE AND WAVE ABSOLUTISM: against quantum integrism
    Terence Blake - LARUELLE’S BLINDSPOTS: Deleuze on style, heuristics, and the topography of thought
    Terence Blake - LARUELLE’S DE-PHILOSOPHY: confirmation bias legitimated
    terence blake - DELEUZE’S REPLY (1973) TO LARUELLE’S CRITIQUE (1995)
    Terence Blake - FROM NON-STANDARD TO SUB-STANDARD: Laruelle’s syntax of scientism
    Terence Blake - STIEGLER, “IDEOLOGY”, AND POST-STRUCTURALISM
    Terence Blake - Deleuze, Klossowski, and Hillman on psychic multiplicity
    Terence Blake - DELEUZE, BADIOU, LARUELLE, CIORAN: a plea for polychromatic vision
    Terence Blake - Do we need to escape from metaphysics?
    Terence Blake - DELEUZE’S PLURALIST AUTO-CRITIQUE
    Terence Blake - DELEUZE’S AGON: schizophrenising Lacan
    Terence Blake - GUATTARI “LINES OF FLIGHT” (1): the hypothesis of modes of semiotisation
    Terence Blake - GUATTARI’S LINES OF FLIGHT (2): transversal vs transferential approaches to the reading contract
    Terence Blake - Felix Guattari and Bernard Stiegler: Towards a Post-Darwinian Synthesis
    Terence Blake - EXPLAINING A SENTENCE BY GUATTARI
    Terence Blake - CLEARING DELEUZE: Alexander Galloway and the New Clarity
    Terence Blake - DELEUZE: HOW CAN YOU STAND THOSE SCHIZOS?
    Terence Blake - No Cuts!: Deleuze and Hillman on Alterity
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (1): against Zizek
    Terence Blake - PRINCIPLES OF NON-PHILOSOPHY: creative tension or self-paralysing conflict
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (2): against Laruelle
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (3): against Badiou
    Terence Blake - DELEUZE WITHOUT LACAN: on being wary of the “middle” Deleuze
    Terence Blake - ON THE INCIPIT TO DELEUZE AND GUATTARI’S “WHAT IS PHILOSOPHY?”
    Tithi Bhattacharya / Gareth Dale - COVID CAPITALISM. GENERAL TENDENCIES, POSSIBLE “LEAPS”
    The German Ideology - Karl Marx and Friedrich Engels (excerpts)
    Reza Negarestani - Mene, Mene, Tekel, Upharsin (Reading Applied Ballardianism)
    Reza Negarestani - What Is Philosophy? Part 1: Axioms and Programs
    Reza Negarestani - What Is Philosophy? Part 2: Programs and Realizabilities
    H. P. Lovecraft - The Call of Cthulhu: Chapter 1: The Horror in Clay
    H. P. Lovecraft- The Call of Cthulhu: Chapter 2: The Tale of Inspector Legrasse
    H. P. Lovecraft - The Call of Cthulhu: Chapter 3: The Madness from the Sea
    Henry Bergson - One of the most famous and influential French philosophers
    Henri Bergson - Philosophical Intuition (Part 1)
    Henri Bergson - Philosophical Intuition (Part 2)
    Himanshu Damle - The Eclectics on Hyperstition. Collation Archives.
    Himanshu Damle - Killing Fields
    Himanshu Damle - Topology of Dark Networks
    Himanshu Damle - Games and Virtual Environments: Playing in the Dark. Could These be Havens for Criminal Networks?
    Himanshu Damle - OnionBots: Subverting Privacy Infrastructure for Cyber Attacks
    Himanshu Damle - Deanonymyzing ToR
    Himanshu Damle - A Time Traveler in Gödel Spacetime
    Himanshu Damle - Evolutionary Game Theory
    Himanshu Damle - 10 or 11 Dimensions? Phenomenological Conundrum
    Himanshu Damle - Geometry and Localization: An Unholy Alliance?
    Himanshu Damle - Typicality. Cosmological Constant and Boltzmann Brains.
    Himanshu Damle - Production of the Schizoid, End of Capitalism and Laruelle’s Radical Immanence
    Himanshu Damle - Where Hegel Was, There Deconstruction Shall Be:
    Himanshu Damle - Something Out of Almost Nothing. Drunken Risibility.
    ​Himanshu Damle - Hegelian Marxism of Lukács: Philosophy as Systematization of Ideology and Politics as Manipulation of Ideology.
    Himanshu Damle - Orthodoxy of the Neoclassical Synthesis
    Himanshu Damle - Intuition
    Himanshu Damle - Transcendentally Realist Modality
    Himanshu Damle - Dark Matter as an Ode to Ma Kali.
    Himanshu Damle - Knowledge Within and Without: The Upanishadic Tradition (1)
    Himanshu Damle - |, ||, |||, ||||| . The Non-Metaphysics of Unprediction.
    Himanshu damle - Philosophy of Dimensions: M-Theory.
    Himanshu Damle - Quantum Informational Biochemistry
    Himanshu Damle - Accelerated Capital as an Anathema to the Principles of Communicative Action
    Hyperstitional Carriers
    Hyperstition - Sorcerers and Necromancers: sorcery and the line of escape part II
    Hyperstition - Sorcerers and Necromancers: lines of escape or wings of the ground? part IV
    Nick Land - Cathedralism
    Nick Land - An Interview: ‘THE ONLY THING I WOULD IMPOSE IS FRAGMENTATION’
    Nick Land - Teleoplexy (Notes on Acceleration)
    Nick Land - The unconscious is not an aspirational unity but an operative swarm
    Nick Land - The curse of the sun (Part 1)
    Nick Land - The curse of the sun (Part 2)
    Nick Land - The curse of the sun (Part 3)
    Nick Land - Transgression (Part 1)
    Nick Land - Spirit and Teeth
    Nick Land - Occultures (Part 1)
    Nick Land - Occultures (Part 2)
    Nick Land - A Dirty Joke
    N Y X U S - Traffic
    Paul Virilio - Interview : TERROR IS THE REALIZATION OF THE LAW OF MOVEMENT
    Paul Virilio - Interview: ADMINISTRATING FEAR: TOWARDS CIVIL DISSUASION
    Paul Virilio - Interview : Speed-Space
    Paul Virilio - a topographical Amnesia
    Paul Virilio - Public Image
    Paul Virilio - The vision Machine ( Part 1)
    Paul Virilio - The Vision Machine (Part 2)
    Paul Virilio - The Information Bomb: A Conversation
    Peter Zhang - The four ecologies, postevolution and singularity
    Peter Zhang and Eric Jenkins - Deleuze the Media Ecologist? Extensions of and Advances on McLuhan
    vastabrupt - Time War // Briefing for Neolemurian Agents
    XENOBUDDHISM - NONORIENTED ACCELERATIONISM
    Xenosystems - Meta-Neocameralism
    XENOMACHINES - Fiction as Method: Bergson
    youandwhosearmy? - BERGSONIAN SCIENCE-FICTION: DELEUZE, ESHUN, AND THINKING THE REALITY OF TIME

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