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'Intellectuals and power': A conversation between Michel Foucault  and  Gilles  Deleuze

4/1/2017

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This is a transcript of a 1972 conversation between the post-structuralist philosophers Michel Foucault and Gilles Deleuze, which discusses the links between the struggles of women, homosexuals, prisoners etc.. to class struggle, and also the relationship between theory, practice and power.
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​This transcript first appeared in English in the book ‘Language, Counter-Memory, Practice: selected essays and interviews by Michel Foucault’ / edited by Donald F. Bouchard
MICHEL FOUCAULT: A Maoist once said to me: "I can easily understand Sartre's purpose in siding with us; I can understand his goals and his involvement in politics; I can partially understand your position since you've always been concerned with the problem of confinement. But Deleuze is an enigma." I was shocked by this statement because your position has always seemed particularly clear to me.
​GILLES DELEUZE: Possibly we're in the process of experiencing a new relationship between theory and practice. At one time, practice was considered an application of theory, a consequence; at other times, it bad an opposite sense and it was thought to inspire theory, to be indispensable for the creation of future theoretical forms. In any event, their relationship was understood in terms of a process of utilisation. For us, however, the question is seen in a different light. The relationships between theory and practice are far more partial and fragmentary. on one side, a theory is always local and related to a limited field, and it is applied in another sphere, more or less distant from it. The relationship which holds in the application of a theory is never one of resemblance. Moreover, from the moment theory moves into its proper domain, it begins to encounter obstacles, walls, and blockages which require its relay by another type of discourse (it is through this other discourse that it eventually passes to a different domain). Practice is a set of relays from one theoretical point to another, and theory is a relay from one practice to another. No theory can develop without eventually encountering a wall and practice is necessary for piercing this wall. For example, your work began in the theoretical analysis of the context of confinement, specifically with respect to the psychiatric asylum within a capitalist society in the nineteenth century. Then you became aware of the necessity for confined individuals to speak for themselves, to create a relay (it's possible, on the contrary, that your function was already that of a relay in relation to them); and this group is found in prisons -- these individuals are imprisoned. It was on this basis that You organised the information group for prisons (G.I.P.)(1), the object being to create conditions that permit the prisoners themselves to speak. It would be absolutely false to say, as the Maoist implied, that in moving to this practice you were applying your theories. This was not an application; nor was it a project for initiating reforms or an enquiry in a traditional sense. The emphasis was altogether different: a system of relays within a larger sphere, within a multiplicity or parts that are both theoretical and practical. A theorising intellectual, for us, is no longer a subject, a representing or representative consciousness. Those who act and struggle are no longer represented, either by a group or a union that appropriates the right to stand as their conscience. Who speaks and acts? It is always a multiplicity, even with in the person who speaks and acts. All of us are "groupuscules."(2) Representation no longer exists; there are only action-theoretical action and practical action which serve as relays and form networks.
FOUCAULT: It seems to me that the political involvement of the intellectual was traditionally the product of two different aspects of his activity: his position as an intellectual in bourgeois society, in the system of capitalist production and within the ideology it produces or imposes (his exploitation, poverty, rejection, persecution, the accusations of subversive activity, immorality, etc); and his proper discourse to the extent that it revealed a particular truth, that it disclosed political relationships where they were unsuspected. These two forms of politicisation did not ​exclude each other, but, being of a different order, neither did they coincide. Some were classed as "outcasts" and others as "socialists." During moments of violent reaction on the part of the authorities, these two positions were readily fused: after 1848, after the Commune, after 1940. The intellectual was rejected and persecuted at the precise moment when the facts became incontrovertible when it was forbidden to say that the emperor had no clothes. The intellectual spoke the truth to those who had yet to see it, in the name of those who were forbidden to speak the truth: he was conscience, consciousness, and eloquence. In the most recent upheaval (3) the intellectual discovered that the masses no longer need him to gain knowledge: they know perfectly well, without illusion; they know far better than he and they are certainly capable of expressing themselves. But there exists a system of power which blocks, prohibits, and invalidates this discourse and this knowledge, a power not only found in the manifest authority of censorship but one that profoundly and subtly penetrates an entire societal network. Intellectuals are themselves agents of this system of the power-the idea of their responsibility for "consciousness" and discourse forms part of the system. The intellectual's role is no longer to place himself "somewhat ahead and to the side" in order to express the stifled truth of the collectivity; rather, it is to struggle against the forms of power that transform him into its object and instrument in the sphere of "knowledge," "truth," "consciousness," and "discourse. "
In this sense theory does not express, translate, or serve to apply practice: it is practice. But it is local and regional, as you said, and not totalising. This is a struggle for power, a struggle aimed at revealing and undermining power where it is most invisible and insidious. It is not to "awaken consciousness" that we struggle (the masses have been aware for some time that consciousness is a form of knowledge, and consciousness as the basis of subjectivity is a prerogative of the bourgeoisie), but to sap power, to take power; it is an activity conducted alongside those who struggle for power, and not their illumination from a safe distance. A "theory " is the regional system of this struggle.
DELEUZE: Precisely. A theory is exactly like a box of tools. It has nothing to do with the signifier. It must be useful. It must function. And not for itself. If no one uses it, beginning with the theoretician himself (who then ceases to be a theoretician), then the theory is worthless or the moment is inappropriate. We don't revise a theory, but construct new ones; we have no choice but to make others. It is strange that it was Proust, an author thought to be a pure intellectual, who said it so clearly: treat my book as a pair of glasses directed to the outside; if they don't suit you, find another pair; I leave it to you to find your own instrument, which is necessarily an investment for combat. A theory does not totalize; it is an instrument for multiplication and it also multiplies itself. It is in the nature of power to totalise and it is your position. and one I fully agree with, that theory is by nature opposed to power. As soon as a theory is enmeshed in a particular point, we realise that it will never possess the slightest practical importance unless it can erupt in a totally different area. This is why the notion of reform is so stupid and hypocritical. Either reform are designed by people who claim to be representative, who make a profession of speaking for others, and they lead to a division of power, to a distribution of this new power which is consequently increased by a double repression; or they arise from the complaints and demands of those concerned. This latter instance is no longer a reform but revolutionary action that questions (expressing the full force of its partiality) the totality of power and the hierarchy that maintains it. This is surely evident in prisons: the smallest and most insignificant of the prisoners' demands can puncture Pleven's pseudo-reform (5). If the protests of children were heard in kindergarten, if their questions were attended to, it would be enough to explode the entire educational system. There is no denying that our social system is total without tolerance; this accounts for its extreme fragility in all its aspects and also its need for a global form of repression. In my opinion, you were the first-in your books and in the practical sphere-to teach us something absolutely fundamental: the indignity of speaking for others. Pe ridiculed representation and said it was finished, but we failed to draw the consequences of this "theoretical" conversion-to appreciate the theoretical fact that only those directly concerned can speak in a practical way on their own behalf.
FOUCAULT: And when the prisoners began to speak, they possessed an individual theory of prisons, the penal system, and justice. It is this form of discourse which ultimately matters, a discourse against power, the counter-discourse of prisoners and those we call delinquents and not a theory about delinquency. The problem of prisons is local and marginal: not more than 100,000 people pass through prisons in a year. In France at present, between 300,000 and 400,000 have been to prison. Yet this marginal problem seems to disturb everyone. I was surprised that so many who had not been to prison could become interested in its problems, surprised that all those who bad never heard the discourse of inmates could so easily understand them. How do we explain this? Isn't it because, in a general way, the penal system is the form in which power is most obviously seen as power? To place someone in prison, to confine him to deprive him of food and heat, to prevent him from leaving, making love, etc.-this is certainly the most frenzied manifestation of power imaginable. The other day I was speaking to a woman who bad been in prison and she was saying: "Imagine, that at the age of forty, I was punished one day with a meal of dry bread." What is striking about this story is not the childishness of the exercise of power but the cynicism with which power is exercised as power, in the most archaic, puerile, infantile manner. As children, we learn what it means to be reduced to bread and water. Prison is the only place where power is manifested in its naked state, in its most excessive form, and where it is justified as moral force. "I am within my rights to punish you because you know that it is criminal to rob and kill . . . ... What is fascinating about prisons is that, for once, power doesn't hide or mask itself; it reveals itself as tyranny pursued into the tiniest details; it is cynical and at the same time pure and entirely "justified," because its practice can be totally formulated within the framework of morality. It's brutal tyranny consequently appears as the serene domination of Good over Evil, of order over disorder.
​DELEUZE: Yes, and the reverse is equally true. Not only are prisoners treated like children, but children are treated like prisoners. Children are submitted to an infantilisation which is alien to them. On this basis, it is undeniable that schools resemble prisons and that factories are its closest approximation. Look at the entrance to a Renault plant, or anywhere else for that matter: three tickets to get into the washroom during the day. You found an eighteenth-century text by Jeremy Bentham proposing prison reforms; in the name of this exalted reform, be establishes a circular system where the renovated prison serves as a model and where the individual passes imperceptibly from school to the factory, from the factory to prison and vice versa. This is the essence of the reforming impulse, of reformed representation. On the contrary, when people begin to speak and act on their own behalf, they do not oppose their representation (even as its reversal) to another; they do not oppose a new representativity to the false representativity of power. For example, I remember your saying that there is no popular justice against justice; the reckoning takes place at another level.
​FOUCAULT: I think that it is not simply the idea of better and more equitable forms of justice that underlies the people's hatred of the judicial system, of judges, courts, and prisons, but aside from this and before anything else the singular perception that power is always exercised at the expense of the people. The anti-judicial struggle is a struggle against power and I don't think that it is a struggle against injustice, against the injustice of the judicial system, or a struggle for improving the efficiency of its institutions. It is particularly striking that in outbreaks of rioting and revolt or in seditious movements the judicial system has been as compelling a target as the financial structure, the army, and other forms of power. My hypothesis -but it is merely a hypothesis- is that popular courts, such as those found in the Revolution, were a means for the lower middle class, who were allied with the masses, to salvage and recapture the initiative in the struggle against the judicial system. To achieve this, they proposed a court system based on the possibility of equitable justice, where a judge might render a just verdict. The identifiable form of the court of law belongs to the bourgeois ideology of justice.
DELEUZE: On the basis of our actual situation, power emphatically develops a total or global vision. That is, all the current forms of repression (the racist repression of immigrant workers, repression in the factories, in the educational system, and the general repression of youth) are easily totalised from the point of view of power. We should not only seek the unity of these forms in the reaction to May '68 but more appropriately, in the concerted preparation and organisation of the near future, French capitalism now relies on a "margin" of unemployment and has abandoned the liberal and paternal mask that promised full employment. In this perspective, we begin to see the unity of the forms of repression: restrictions on immigration, once it is acknowledged that the most difficult and thankless jobs go to immigrant workers-repression in the factories, because the French must reacquire the "taste" for increasingly harder work; the struggle against youth and the repression of the educational system, because police repression is more active when there is less need for young people in the work force. A wide range of professionals (teachers, psychiatrists, educators of all kinds, etc.) will be called upon to exercise functions that have traditionally belonged to the police. This is something you predicted long ago, and it was thought impossible at the time: the reinforcement of all the structures of confinement. Against this global policy of power, we initiate localised counter-responses, skirmishes, active and occasionally preventive defences. We have no need to totalise that which is invariably totalized on the side of power; if we were to move in this direction, it would mean restoring the representative forms of centralism and a hierarchical structure. We must set up lateral affiliations and an entire system of the net- works and popular bases, and this is especially difficult. In any case, we no longer define reality as a continuation of politics in the traditional sense of competition and the distribution of power, through the so-called representative agencies of the Communist Party or the General Workers Union(6). The reality is what actually happens in factories, in schools, in barracks, in prisons, in police stations. And this action carries a type of information which is altogether different from that found in newspapers (this explains the kind of information carried by the Agence de Press Liberation (7)
FOUCAULT: Isn't this difficulty of finding adequate forms of struggle a result of the fact that we continue to ignore the problem of power? After all, we had to wait until the nineteenth century before we began to understand the nature of exploitation, and to this day, we have yet to fully comprehend the nature of power. It may be that Marx and Freud cannot satisfy our desire for understanding this enigmatic thing which we call power, which is at once visible and invisible, present and hidden, ubiquitous. Theories of government and the traditional analyses of their mechanisms certainly don't exhaust the field where power is exercised and where it functions. The question of power re- mains a total enigma. Who exercises power? And in what sphere? We now know with reasonable certainty who exploits others, who receives the profits, which people are involved, and we know how these funds are reinvested. But as for power . . . We know that it is not in the hands of those who govern. But, of course, the idea of the "ruling class" has never received an adequate formulation, and neither have other terms, such as "to dominate ... .. to rule ... .. to govern," etc. These notions are far too fluid and require analysis. We should also investigate the limits imposed on the exercise of power the relays through which it operates and the extent of its influence on the often insignificant aspects of the hierarchy and the forms of control, surveillance, prohibition, and constraint. Everywhere that power exists, it is being exercised. No one, strictly speaking, has an official right to power; and yet it is always excited in a particular direction, with some people on one side and some on the other. It is often difficult to say who holds power in a precise sense, but it is easy to see who lacks power. If the reading of your books (from Nietzsche to what I anticipate in Capitalism and Schizophrenia (8) has been essential for me, it is because they seem to go very far in exploring this problem: under the ancient theme of meaning, of the signifier and the signified, etc., you have developed the question of power, of the inequality of powers and their struggles. Each struggle develops around a particular source of power (any of the countless, tiny sources- a small-time boss, the manager of "H.L.M.,"' a prison warden, a judge, a union representative, the editor-in-chief of a newspaper). And if pointing out these sources-denouncing and speaking out is to be a part of the struggle, it is not because they were previously unknown. Rather, it is because to speak on this subject, to force the institutionalised networks of information to listen, to produce names, to point the finger of accusation, to find targets, is the first step in the reversal of power and the initiation of new struggles against existing forms of power. if the discourse of inmates or prison doctors constitutes a form of struggle, it is because they confiscate, at least temporarily, the power to speak on prison conditions at present, the exclusive property of prison administrators and their cronies in reform groups. The discourse of struggle is not opposed to the unconscious, but to the secretive. It may not seem like much; but what if it turned out to be more than we expected? A whole series of misunderstandings relates to things that are "hidden," "repressed," and "unsaid"; and they permit the cheap "psychoanalysis" of the proper objects of struggle. It is perhaps more difficult to unearth a secret than the unconscious. The two themes frequently encountered in the recent past, that "writing gives rise to repressed elements" and that "writing is necessarily a subversive activity," seem to betray a number of operations that deserve to be severely denounced.
DELEUZE: With respect to the problem you posed: it is clear who exploits, who profits, and who governs, but power nevertheless remains something more diffuse. I would venture the following hypothesis: the thrust of Marxism was to define the problem essentially in terms of interests (power is held by a ruling class defined by its interests). The ​the question immediately arises: how is it that people whose interests are not being served can strictly support the existing power structure by demanding a piece of the action? Perhaps, this is because, in terms of investments, whether economic or unconscious, interest is not the final answer; there are investments of desire that function in a more profound and diffuse manner than our interests dictate. But of course, we never desire against our interests, because interest always follows and finds itself where desire has placed it. We cannot shut out the scream of Reich: the masses were not deceived; at a particular time, they actually wanted a fascist regime! There are investments of desire that mould and distribute power, that make it the property of the policeman as much as of the prime minister; in this context, there is no qualitative difference between the power wielded by the policeman and the prime minister. The nature of these investments of desire in a social group explains why political parties or unions, which might have or should have revolutionary investments in the name of class interests, are so often reform-oriented or absolutely reactionary on the level of desire.
FOUCAULT: As you say, the relationship between desire, power, and interest are more complex than we ordinarily think, and it is not necessarily those who exercise power who have an interest in its execution; nor is it always possible for those with vested interests to exercise power. Moreover, the desire for power establishes a singular relationship between power and interest. It may happen that the masses, during fascist periods, desire that certain people assume power, people with whom they are unable to identify since these individuals exert power against the masses and at their expense, to the extreme of their death, their sacrifice, their massacre. Nevertheless, they desire this particular power; they want it to be exercised. This play of desire, power, and interest has received very little attention. It was a long time before we began to understand exploitation, and desire has had and continues to have a long history. It is possible that the struggles now taking place and the local, regional, and discontinuous theories that derive from these struggles and that are indissociable from them stand at the threshold of our discovery of the manner in which power is exercised.
DELEUZE: In this context, I must return to the question: the present revolutionary movement has created multiple centres, and not as the result of weakness or insufficiency since a certain kind of totalization pertains to power and the forces of reaction. (Vietnam, for instance, is an impressive example of localised counter-tactics). But bow are we to define the networks, the transversal links between these active and discontinuous points, from one country to another or within a single country?
​FOUCAULT: The question of geographical discontinuity which you raise might mean the following: as soon as we struggle against exploitation, the proletariat not only leads the struggle but also defines its targets, its methods, and the places and instruments for confrontation; and to ally oneself with the proletariat is to accept its positions, its ideology, and its motives for combat. This means total identification. But if the fight is directed against power, then all those on whom power is exercised to their detriment, all who find it intolerable, can begin the struggle on their own terrain and on the basis of their proper activity (or passivity). In engaging in a struggle that concerns their own interests, whose objectives they clearly understand and whose methods only they can determine, they enter into a revolutionary process. They naturally enter as allies of the proletariat, because power is exercised the way it is in order to maintain capitalist exploitation. They genuinely serve the cause of the proletariat by fighting in those places they find themselves oppressed. Women, prisoners, conscripted soldiers, hospital patients, and homosexuals have now begun a specific struggle against the particularised power, the constraints and controls, that are exerted over them. Such struggles are actually involved in the revolutionary movement to the degree that they are radical, uncompromising and no reformist, and refuse any attempt at arriving at a new disposition of the same power with, at best, a change of masters. And these movements are linked to the revolutionary movement of the proletariat to the extent that they fight against the controls and constraints which serve the same system of power.
​In this sense, the overall picture presented by the struggle is certainly not that of the totalization you mentioned earlier,this theoretical totalization under the guise of "truth." The generality of the struggle specifically derives from the system of power itself, from all the forms in which power is exercised and applied.
​DELEUZE: And which we are unable to approach in any of its applications without revealing its diffuse character, so that we are necessarily led--on the basis of the most insignificant demand to the desire to blow it up completely. Every revolutionary attack or defence, however partial, is linked in this way to the workers' struggle.
This discussion was recorded March 4, 1972; and it was published in a special issue of L'Arc (No. 49, pp. 3-10), dedicated to Gilles Deleuze. It is reprinted here by permission of L'Arc. (All footnotes supplied by the editor).
1. "Groupe information de prisons": Foucault's two most recent publications (I, Pierre Riviere and Surveiller et Punir)result from this association.
2. Cf. above "Theatrum Philosophicum," p. 185 in Language, Counter-Memory, Practice.
3. May 1968, popularly known as the "events of May."
4. See L'Ordre du discourse, pp. 47-53 in Language, Counter-Memory, Practice.
5, Rene Pleven was the prime minister of France in the early 1950.
6. "Confederation Generale de Travailleurs", General Confederation of Workers.
7. Liberation News Agency.
8. Nietzsche et la Philosophie (Paris: P.U.F., 1962) and Capitalisme et schizophrenia, vol. 1, 'Anti-Oedipus, in collaboration with F. Guattari (Paris: Editions de Minuit, 1912). Both books are now available in English.
9. Habitations à Loyer Modéré - moderate rental housing."
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    Slavoj Žižek - Welcome To The Desert Of 'Post-Ideology'
    Jacques Ranciere - Disagreement (POLITICS AND PHILOSOPHY)
    Jacques Rancière - POLITICS AND AESTHETICS
    Jacques Ranciere - An Intellectual Adventure (Part 1)
    Jacques Rancière - An Intellectual Adventure (Part 2)
    Jacques Rancière - Of Brains and Leaves,
    Jacques Rancière - A Will Served by an Intelligence
    J.G. Ballard - Towards The Summit
    J.G. Ballard - Fictions Of Every Kind
    J.G. Ballard - Rushing To Paradise
    J.G. Ballard - Why I Want to Fuck Ronald Reagan
    J.G.Ballard - The Assassination of John Fitzgerald Kennedy Considered as a Downhill Motor Race
    J.G.Ballard - Up!
    J.G.Ballard - into the Drop Zone (High Rise) - part 9
    J.G.Ballard - The Vertical City
    J.G. Ballard - The Evening's Entertainment
    J.G.Ballard - Danger in the Streets of the Sky
    J.G.Ballard - CRASH (Chapter 1)
    J.G. Ballard - Crash (Chapter2)
    J.G.Ballard - Crash ( Chapter 6)
    J.G.Ballard - Crash (Chapter 15)
    J.G.Ballard - CRASH (Chapter 23)
    J. G. Ballard - Crash (Chapter 2 4.)
    Jean Baudrillard - For Whom Does the Knell of Politics Toll?
    Jean Baudrillard - Ecstasy Of The Social
    Jean Baudrillard - Virtuality and Events
    Jean Baudrillard - The Easiest Solutions
    Jean Baudrillard - The Mental Diaspora of the Networks
    Jean Baudrillard - The Intelligence of Evil
    Jason Moore - METABOLISMS, MARXISMS, & OTHER MINDFIELDS
    Joshua Carswell - EVALUATING DELEUZE’S “THE IMAGE OF THOUGHT” (1968) AS A PRECURSOR OF HYPERSTITION // PART 1
    Joshua Carswell - Evaluating Deleuze’s “The Image of Thought” (1968) as a Precursor of Hyperstition // Part 2
    Jose Rosales - ON THE END OF HISTORY & THE DEATH OF DESIRE (NOTES ON TIME AND NEGATIVITY IN BATAILLE’S ‘LETTRE Á X.’)
    Jose Rosales - BERGSONIAN SCIENCE-FICTION: KODWO ESHUN, GILLES DELEUZE, & THINKING THE REALITY OF TIME
    Jose Rosales - WHAT IS IT TO LIVE AND THINK LIKE GILLES CHÂTELET?
    Joseph Nechvatal - On the chaos magic art of Austin Osman Spare
    Lacan - Jouissance
    Horváth Márk and Lovász Ádám - The Emergence of Abstraction: Digital Anti-Aesthetics
    Marshall McLuhan - Les Liaisons Dangereuses
    Marshall McLuhan - MONEY (The Poor Man's Credit Card)
    Michel Foucault - Governmentality (Part 2)
    Michel Foucault - Governmentality (Part 1)
    Michel Foucault - Passion and Delirium (Part 1)
    Michel Foucault - PASSION AND DELIRIUM (Part2)
    Michel Foucault - The Subject and Power
    Michel Foucault and Gilles Deleuze - Intellectuals and power
    Guy Debord - Separation Perfected
    Guy Debord - Towards A Situationist International
    Guy Debord - Society Of The Spectale
    Guy Debord -REVOLUTION AND COUNTERREVOLUTION IN MODERN CULTURE
    Georges Bataille - Eye
    Georges Bataille - Popular Front in the Street
    Georges Battaile - Sacrifices
    Georges Bataille - The Sorcerer's Apprentice
    Georges Bataille - The Sacred Conspiracy
    Georges Bataille - The Pineal eye
    Georges Bataille - The Psychological Structure of Fascism
    Georges Bataille - The Labyrinth
    Georges Bataille - Nietzsche and the Fascists
    Georges battaille - Nietzschean Chronicle
    GILLES DELEUZE - On Spinoza (Part 1)
    GILLES DELEUZE - On Spinoza (Part 2)
    GILLES DELEUZE - On Spinoza (Part 3)
    GILLES DELEUZE - On Spinoza (Part 4)
    GILLES DELEUZE - On Spinoza (Part 5)
    GILLES DELEUZE - On Spinoza (Part 6)
    GILLES DELEUZE - On Spinoza (Part 7)
    GILLES DELEUZE - On Spinoza (Part 8)
    GILLES DELEUZE - On Spinoza (Part 9)
    GILLES DELEUZE - Capitalism, flows, the decoding of flows, capitalism and schizophrenia, psychoanalysis, Spinoza.
    Gilles deleuze -DIONYSUS AND CHRIST
    Gilles Deleuze - Dionysus and Zarathustra
    Gilles Deleuze - Repetition and Difference (Part 1)
    Gilles deleuze - Repetition and Difference (Part 2)
    Gilles Deleuze - D as in Desire
    Gilles Deleuze - A Portrait Of foucault
    Gilles Deleuze - The Philosophy of The Will
    Gilles Deleuze - Characteristics of Ressentiment
    Gilles Deleuze - Is he Good ? Is he Evil
    Gilles Deleuze - The Dicethrow
    Gilles Deleuze - Postscript On The Societies Of Control
    Gilles deleuze - The Types Of Signs
    Gilles Deleuze and Felix Guattari - The Imperialism of Oedipus
    Gilles Deleuze and Felix Guattari ​ - The Experience of Delirium
    Deleuze and Guattari - From Chaos to the Brain
    Deleuze and Guattari - The Plane of Immanence (Part 1)
    Deleuze and Guattari - The Plane Of Immanence (Part 2)
    Deleuze and Guattari - The War Machine is exterior to the State apparatus
    Deleuze and Guattari - Immanence and Desire
    Deleuze and Guattari - The Body Without Organs
    Deleuze and Guattari - Year Zero: Faciality
    Deleuze and Guattari - Desiring-Production
    Deleuze and Guattari - How do you make yourself a 'Body without Organs'?
    Deleuze and Guattari - Memories of a Sorcerer
    Deleuze and Guattari - Memories Of A Haecceity
    Deleuze and Guattari - Memories and Becomings, Points and Blocks
    Deleuze and Guattari - Fear, clarity, power and death
    Deleuze In Conversation With Negri
    Edmund Berger - DELEUZE, GUATTARI AND MARKET ANARCHISM
    Edmund Berger - Grungy “Accelerationism”
    Edmund Berger - Acceleration Now (or how we can stop fearing and learn to love chaos)
    Edmund Berger - Compensation and Escape
    Jasna Koteska - KAFKA, humorist (Part 1)
    Obsolete Capitalism: The strong of the future
    Obsolete Capitalism - THE STRONG OF THE FUTURE. NIETZSCHE’S ACCELERATIONIST FRAGMENT IN DELEUZE AND GUATTARI’S ANTI-OEDIPUS
    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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