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'Everybody wants to be a fascist' - Felix Guattari (part2)

3/18/2017

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Three methods of approach to these questions can be schematized: first, a sociological approach, which we will call analytic-formalist; secondly, a neo-Marxist, synthetic-dualist approach; and thirdly, an analytic-political approach. The first and second approaches preserve the distinction between large and small social groupings, while the third approach attempts to go beyond this distinction. 
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Sociological analytic formalist thought attempts to disengage common traits and to separate out species, either by a method of perceptible analogies-in that case, it will try to settle small relative differences (for example, it will distinguish the three types of fascism: Italian, German, and Spanish); or, by a method of structural homologies-in that case, it will try to determine absolute differences (such as the differences between fascism, Stalinism and the Western democracies). On the one hand, the differences are minimized, in order to disengage a common feature, and on the other, the differences are magnified, in order to separate levels and construct species. 
Synthetic dualist neo-Marxist thought claims to go beyond such a system by always refusing to sever representation from a militant social practice, but generally this practice gets caught up in another kind of gap, this time between the reality of the masses' desires, and the instances that are supposed to represent these desires. Sociological thought's system of description proceeded by reducing social objects into things, and by failing to recognize the desire and creativity of the masses; the militant Marxist system of thought surmounts this failure, but constitutes itself as the collective system of representation of the masses' desires. This system recognizes the existence of a revolutionary desire, but it imposes mediations on it: that of the theoretical representation of Marxism, and that of the practical representation of the party which is supposed to be its expression. A whole mechanism of transmission belts is thus put into place between the theory, the direction of the party, and the militants, so that the innumerable differences which run through the desire of the masses find themselves "massified," restored to standardized formulations whose necessity is deemed to be justified in the name of the cohesion of the working class and party unity. We have switched from the impotence of a system of mental representation to the impotence of a system of social representativity. In fact, it is no accident if this neo-Marxist method of thought and action is swamped in bureaucratic practices; this owing to the fact that it has never really disengaged its pseudo dialectic from an obdurate dualism between representation and reality, between the caste who holds the passwords and the masses, who are heard alphabetizing and catechizing like good children. Neo-Marxist thought contaminates by its reductive dualism, its conception of the class struggle, its schematic opposition between the city and the country, its international alliances, its politics of "the peace camp and the war camp," etc. The two terms of each of these oppositions always revolve around a third object which, though a third, still does not constitute a "dialectical synthesis"; this third object is, essentially, the State, the power of the State, and the party which is a candidate for the taking of that power. Any partial struggle must be brought back to these transcendent third objects; everything must be given its meaning by them, even when real history reveals them for what they are-namely, lures, lures just like the phallic object of the triangular Oedipal relationship. In addition, it could be said that this dualism and its transcendent object constitute the nucleus of the militant Oedipus, which must be confronted by a political analysis. 
In fact, this analysis refuses to maintain the disjunction between large social groupings and individual problems, family problems, academic problems, professional problems, etc. This analysis will no longer concern itself with mechanically chipping the problematic of concrete situations down to a simple alternative of classes or camps. It will no longer pretend to find all the answers in the action of a unique revolutionary party standing as a central depository of theoretical and practical truth. Therefore, a micropolitics of desire would no longer present itself as representing the masses and as interpreting their struggles. Which does not mean that it would condemn, a priori, all party action, all idea of party line, of program or even of centralism, but it would endeavor to locate and relativize this party action in terms of an analytic micropolitics which, at every turn, would stand in opposition to the Manichean dualism that presently contaminates the revolutionary movements. It would no longer seek support from a transcendent object in order to provide itself with security. It would no longer center itself on a unique object the power of the State, which could only be conquered by a representative party acting in lieu of and instead of the masses-but rather, it would center on a multiplicity of objectives, within the immediate reach of the most diverse social groupings. Starting from the plurality of partial struggles (but the term is already equivocal: they are not part of an already constituted whole), far-reaching collective struggles could be launched. There would no longer be mass, centrally ordered movements which would set more or less serialized individuals in motion on a local scale. Rather, it would be the connection of a multiplicity of molecular desires which would catalyze challenges on a large scale. This is what happened at the beginning of the movement of May '68: the local and singular manifestation of the desire of small groups began to resound with a multiplicity of repressed desires which had been isolated and crushed by the dominant forms of expression and of representation. In such a situation there is no longer an ideal unity which represents and mediates multiple interests, but rather, there is a univocal multiplicity of desires whose process secretes its own systems of tracking and regulation. This multiplicity of desiring-machines is not made of standardized and regulated systems which can be disciplined and hierarchized in relation to a unique objective. It is stratified according to different social groupings, to classes formed by age groups, sexes, geographic and professional localizations, ethnic origins, erotic practices, etc. Thus, it does not realize a totalizing unity. It is the univocity of the masses' desire, and not their regrouping according to standardized objectives, which lays the foundation for the unity of their struggle. The unification of struggles is antagonistic to the multiplicity of desires only when it is totalizing, that is, when it is treated by the totalitarian machine of a representative party. 
Seen from this perspective, theoretical expression no longer comes between social object and praxis. The social object can speak without representative instances. For political struggle to coincide with an analysis of desire, you have to be in a position to listen in on whoever is speaking from a position of desire, and above all, "off the track." At home, a child "off the track" is put down, and this continues in school, in the barracks, in the factory, in the trade union, and in the party cell. You must always stay "on the right track" and "in line." But by virtue of its very nature, desire always ​has the tendency to "stray from the subject," "to get off the track," and to drift from its proper course. A collective arrangement of enunciation will say something about desire without referring it to a subjective individuation, without centering it around a preestablished subject and previously codified meanings. Henceforth, the analysis is not something which takes place after the terms and relationships of force are established, or after the socius is crystallized into various closed instances which remain opaque to one another: it participates in this very crystallization. The analysis becomes immediately political. "When saying is doing." The division of labor between the specialists of saying and the specialists of doing ceases. 
Collective arrangements of enunciation produce their own means of expression-it could be a special language, a slang or a return to an old language. For them, working on semiotic flows, or on material and social flows is one and the same thing. Subject and object are no longer face-to-face, with a means of expression in a third position; there is no longer a tripartite division between the realm of reality, the realm of representation or representativity, and the realm of subjectivity. You have a collective set-up which is, at once, subject, object, and expression. The individual is no longer the universal guarantor of the dominant meanings. Here, everything can participate in enunciation: individuals, as well as zones of the body, semiotic trajectories, or machines that are plugged in on all horizons. The collective disposition of enunciation thus unites semiotic flows, material flows, and social flows, well short of its possible recuperation within a theoretical corpus. How is such a transition possible? Are we talking about a return to anarchist utopias? Isn't it an illusion to want to give the masses permission to speak in a highly differentiated industrial society? How could a social object-a subject group-substitute itself for the system of representation and for ideologies? Gradually, as I go on with this statement, a paradox thrusts itself on me: how is it conceivable to ​speak of these kinds of collective dispositions of enunciation while seated on a chair facing a group that is soberly arranged in a room? In reality, everything I say tends to establish that a true political analysis cannot arise from an individuated enunciation, especially when it is the act of a lecturer, who is unacquainted with the problems of his audience! An individual statement has no bearing except to the extent that it can enter into conjunction with collective set-ups which already function effectively: for example, which are already engaged in real social struggles. If this doesn't happen, then who are you speaking to? To a universal interlocutor? To someone who already knows the codes, the meanings, and all their possible combinations? The individuated enunciation is the prisoner of the dominant meanings. Only a subject-group can manipulate semiotic flows, shatter meanings, open the language to other desires and forge other realities ! 
excerpt from the book: Chaosophy, Everybody wants to be a fascist, by Félix Guattari
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    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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