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'Everybody wants to be a fascist' - Felix Guattari (part3)

3/18/2017

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Let's come back to this question of fascism and to its relation to Stalinism and Western style "democracies." We are not interested in establishing reductive comparisons, but, on the contrary, in complexifying the models. Any halt in the course of this analytic path will come only once one has reached a position where one has a minimum of real grasp on the ongoing process. There are all kinds of fascisms, all kinds of Stalinisms and all kinds of bourgeois democracies. These three groupings break up as soon as one begins to consider, at the heart of each grouping, the relative status of, for example, the industrial machine, the banking machine, the military machine, the politico-police machine, the techno-structures of the State, the Church, etc. The analysis will have to consider each of these subgroupings while, at the same time, not losing sight of the fact that, in each case, it is only concerned with provisional stages of molecular reduction. Contemporary totalitarian systems have invented a number of prototypes for a police party; the Nazi police party would merit being studied in comparison with the Stalinist ​police party; in fact, perhaps they are closer to each other than the corresponding structures of the State. It would be interesting to pick out the different kinds of machines of desire that go into their composition. But we would then discover that it is not enough to consider things from so far off. The analysis would have to progress constantly in the direction of a molecularization of its object to be able to grasp, from up close, the role that it plays in the heart of the large groupings within which it functions. There is not one Nazi party; not only has the Nazi party evolved, but during each period it has had a different function, according to the various domains wherein it has carried out its action. Himmler's 55 machine was not the same as the SA machine or as that of the mass organizations conceived by the Strasser brothers. Certain points of view of quasireligious inspiration are found at the very heart of the 55 machineremember that Himmler wished the 55 to be trained using methods similar to those of the Jesuits-coexisting with openly sadistic practices, like those of a Heydrich ... We are not talking about a gratuitous investigation, but about a refusal of those simplifications which prevent us from perceiving the genealogy and the permanence of certain fascist machineries. The Inquisition had already put together a type of fascist machinery which kept developing and perfecting itself up to our own time. Thus, we see that the analysis of the molecular components of fascism can deal with quite a variety of areas. It is the same fascism under different forms which continues to operate in the family, in school, or in a trade union. A struggle against the modern forms of totalitarianism can be organized only if we are prepared to recognize the continuity of this machine. 
​There are all kinds of ways in which to approach these questions concerning desire in the social field. We can simply ignore them, or else reduce them to simplified political alternatives. We can also try to grasp their mutations, their displacements, and the new possibilities ​which they afford to revolutionary action. Stalinism and fascism are generally placed in opposition, since they seemingly answer to radically different definitions, while the different forms of fascism have been placed under the same rubric. And yet, the differences are, perhaps, much greater between the fascisms than between certain aspects of Stalinism and certain aspects of Nazism. It is in no way contradictory to want to preserve these differences, and, at the same time, wish to disengage the continuity of a totalitarian machine which pursues its course through all structures: fascist, Stalinist, democratic-bourgeois, etc. Without going all the way back to the Late Empire of Diocletian and Constantine, its filiation can be traced from the repression against the Communards of 1871, right up to its present forms. In this way, different totalitarian systems produced different formulas for a collective seizing of desire, depending on the transformation of productive forces and the relationships of production. We must endeavor to disengage its machinic composition, much as we would a chemical composition, but a social chemistry of desire which runs not only through History, but also through the whole social space. The historical transversality of the machines of desire on which totalitarian systems depend is, in fact, inseparable from their social transversality. Therefore, the analysis of fascism is not simply a historian's specialty. I repeat: what fascism set in motion yesterday continues to proliferate in other forms, within the complex of contemporary social space. A whole totalitarian chemistry manipulates the structures of state, political and union structures, institutional and family structures, and even individual structures, inasmuch as one can speak of a sort of fascism of the superego in situations of guilt and neurosis. 
But what is this bizarre totalitarian machine that traverses time and space? Some prop in a science-fiction story? I can already hear the sarcastic remarks of the right-minded psychoanalysts, Marxists, and epistemologists. "What a confusion of levels! Everything's been thrown into the same bag ... " May I point out that it was only by conducting an analysis at the molecular and atomic levels that the chemists later succeeded in realizing syntheses of complex elements! But they will still say: that's nothing but mechanistic talk! Granted; up to this point we're only making a comparison. And besides, what's the use of polemicizing: the only people who will put up with listening to me any longer are those who feel the interest and urgency of the micropolitical antifascist struggle that I'm talking about. The evolution of the social division of labor has necessitated the creation of ever more gigantic productive groupings. But this gigantism of production has involved an increasing molecularization of those human elements activated in the machinic combinations of industry, of the economy, of education, of information, etc. It is never a person who works-the same can be said for desire-but a combination of organs and machines. An individual does not communicate with his fellow humans: a transhuman chain of organs is formed and enters into conjunction with semiotic chains and an intersection of material flows. Today the productive forces provoke the explosion of traditional human territorialities, because they are capable of liberating the atomic energy of desire. This phenomenon being irreversible, and its revolutionary scope impossible to calculate, the totalitarian-bureaucratic capitalist and socialist systems are forced to constantly perfect and miniaturize their repressive machines. Therefore, it seems to me that the constant search for this machinic composition of totalitarian powers is the indispensable corollary of a micro political struggle for the liberation of desire. The minute you stop facing it head-on, you can abruptly oscillate from a position of revolutionary openness to a position of totalitarian foreclosure: then you find yourself a prisoner of generalities and totalizing programs, and representative instances regain their power. Molecular analysis is the will to a molecular power, to a theory and practice which refuse to dispossess ​the masses of their potential for desire. Contrary to a possible objection, we are not trying to look at the smallest side of history, nor do we claim, like Pascal, that if Cleopatra's nose had been bigger, the course of history would have changed. We simply don't want to miss the impact of this totalitarian machine which never stops modifying and adapting itself to the relationships of force and societal transformations. Certainly the role of Hitler as an individual was negligible, but it remains fundamental inasmuch as it helped crystallize a new form of this totalitarian machine. Hitler can be seen in dreams, in deliriums, in films, in the contorted behavior of policemen, and even on the leather jackets of some gangs who, without knowing anything about Nazism, reproduce the icons of Hitlerism. 
Let's return to a question which involves, in other forms, the present political situation. After the debacle of 1918 and the crisis of 1929, why is it that German capitalism didn't resort to a simple military dictatorship for support? Why Hitler rather than General von Schleicher? Daniel Guerin says that large capital hesitated to "deprive itself of this incomparable, irreplaceable means of penetrating into all the cells of society, the organization of the fascist masses." Indeed, a military dictatorship does not compartmentalize the masses in the same way as a party that is organized like a police force. A military dictatorship does not draw on libidinal energy in the same way as a fascist dictatorship, even if some of their results may seem identical, and even if they happen to resort to the same kinds of repressive methods, the same tortures, etc. The conjunction, in the person of Hitler, of at least four libidinal series, crystallized the mutation of a new desiring machinism in the masses: 
​1) A certain plebeian style that put him in a position to have a handle on people who were more or less marked by the socio-democratic and Bolshevik machines. 
2) A certain veteran-of-war style, symbolized by his Iron Cross from the war of 1914, which made it possible for him to at least ​neutralize the military staff elements, for want of being able to win their complete confidence. 
​3) A shopkeeper's opportunism, a spinal flexibility, a slackness, which enabled him to negotiate with the magnates of industry and finance, all the while letting them think that they could easily control and manipulate him. 
4) Finally, and this is perhaps the essential point, a racist delirium, a mad, paranoiac energy which put him in tune with the collective death instinct released from the charnel houses of the First World War. To be sure, all this is still too schematic. But the point that I wanted to insist upon, and that I could only allude to, is the fact that we cannot consider as indifferent those local and singular conditions which allowed this mechanical crystallization on the person of Hider. I insist that historico-psychoanalytic generalities are not enough: today within political and trade union movements, within groupuscules, in family life, academic life, etc., we are witnessing other fascisizing microcrystallizations, which take over from the phylum of the totalitarian machine. By pretending that the individual has a negligible role in history, they would like to make us believe that we can do nothing but stand with hands tied in the face of the hysterical gesticulations or paranoiac manipulations of local tyrants and bureaucrats of every kind. A micropolitics of desire means that henceforth we will refuse to allow any fascist formula to slip by, on whatever scale it may manifest itself, including within the scale of the family or even within the scale of our own personal economy. Through all kinds of means-in particular, movies and television-we are led to believe that Nazism was just a bad moment we had to go through, a sort of historical error, but also a beautiful page in history for the good heroes. And besides, was it not touching to see the intertwined flags of capitalism and socialism? We are further led to believe that there were real antagonistic contradictions between ​the fascist Axis and the Allies. This is a way of concealing the nature of the selection process which was to lead to the elimination of a fascist formula which, after a while, the bourgeoisie finally decided was dangerous. Radek defined Nazism as something external to the bourgeoisie, somewhat like iron bands used by the bourgeoisie, in an attempt to consolidate "capitalism's leaky tank." But wasn't this image a bit too reassuring? Fascism only remained external to a certain type of bourgeoisie, which rejected it only because of its instability and because it stirred much too powerful forces of desire within the masses. The remedy, welcomed in the paroxystic phase of the crisis, later seemed far too dangerous. But international capitalism could only consider its elimination to the extent that other means were available by which to control class struggle, not to mention totalitarian formulas for subduing the desire of the masses: as soon as Stalinism had "negotiated" this replacement formula, an alliance with it became possible. The Nazi regime never really mastered its internal contradictions; the Fuhrer's practically insoluble mission consisted of an attempt to establish a sort of compromise between different machines of power which fully intended to maintain their autonomy: the military machine, the politico-police factions, the economic machine, etc. 1 At the same time, he had to keep in mind that the revolutionary effervescence of the masses threatened to sway them towards a Bolshevik style revolution. In fact, the alliance of the Western democracies and totalitarian Stalinism was not formed to "save democracy." It was formed only because of the catastrophic turn which the fascist experiments had taken, and, above all, in response to the deadly form of libidinal metabolism which developed in the masses as a result of these experiments. During this whole period, the planet was seized by a crisis that seemed like the end of the world. Of course, we shouldn't forget that the leftist organizations in Italy and Germany had been liquidated at the very beginning . 
But why did these organizations collapse like houses of cards? They never offered the masses a real alternative, at any rate, none that could tap their energy of desire, or even divert this energy from the fascist religion (on this subject I find Reich's analysis final). It is often asserted that, at their outset, the fascist regimes supplied a minimum of economic solutions to the most urgent problems-an artificial boost to the economy, a reabsorption of unemployment, a large-scale public works program, control of capital. These measures are then contrasted, for example, with the powerlessness of the socio-democratic governments of the Weimar Republic. Explanations like, "The socialists and communists had a bad program, bad leaders, a bad organization, bad alliances," are considered sufficient. Their deficiencies and betrayals are endlessly enumerated. But nothing in these explanations accounts for the fact that the new totalitarian desiring machine was able to crystallize in the masses to such an extent that it was felt, by international capitalism itself, to be even more dangerous than the regime that came out of the October revolution. What almost everyone refuses to acknowledge is that the fascist machine, in its Italian and German forms, became a threat to capitalism and Stalinism because the masses invested a fantastic collective death instinct in it. By reterritorializing their desire onto a leader, a people, and a race, the masses abolished, by means of a phantasm of catastrophe, a reality which they detested and which the revolutionaries were either unwilling or unable to encroach upon. For the masses, virility, blood, vital space, and death took the place of a socialism that had too much respect for the dominant meanings. And yet, fascism was brought back to these same dominant meanings by a sort of intrinsic bad faith, by a false provocation to the absurd and by a whole theater of collective hysteria and debility. Fascism simply took a much longer detour than, for example, Stalinism. All fascist meanings stem out of a composite representation of love and ​death, of Eros and Thanatos now made into one. Hitler and the Nazis were fighting for death, right up to and including the death of Germany; the German masses agreed to follow along and meet their own destruction. How else are we to understand the way they were able to keep the war going for several years after it had been manifestly lost? Beside such a phenomenon, the Stalinist machine seemed much more sensible, especially when viewed from the outside. It is no wonder that English and American capitalism felt few qualms about an alliance with it. After the liquidation of the Third International, Stalinist totalitarianism could appear to the capitalist strategy as a replacement system, having certain advantages over the different forms of fascism and classical dictatorship. Who could be better equipped than the Stalinist police and their agents to control any excessively turbulent movements of the working class, the colonial masses, or any oppressed national minorities? The last World War will thus have been the opportunity to select the most efficient totalitarian machines, those best adapted to the period. 
Félix Guattari - Chaosophy, Everybody wants to be a fascist, p.159-167/ Published by Semiotext(e)
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    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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