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'PASSION AND DELIRIUM' (Part 1) - Michel Foucault

4/16/2017

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​THE savage danger of madness is related to the danger of the passions and to their fatal concatenation. 
Savages had sketched the fundamental role of passion, citing it as a more constant, more persistent, and somehow more deserved cause of madness: "The distraction of our mind is the result of our blind surrender to our desires, our incapacity to control or to moderate our passions. Whence these amorous frenzies, these antipathies, these depraved tastes, this melancholy which is caused by grief, these transports wrought in us by denial, these excesses in eating, in drinking, these indispositions, these corporeal vices which cause madness, the worst of all maladies." But as yet, what was involved was only passion's moral precedence, its responsibility, in a vague way; the real target of this denunciation was the radical relation of the phenomena of madness to the very possibility of passion.
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​Before Descartes, and long after his influence as philosopher and physiologist had diminished, passion continued to be the meeting ground of body and soul; the point where the latter's activity makes contact with the former's passivity, each being a limit imposed upon the other and the locus of their communication. 
The medicine of humor sees this unity primarily as a reciprocal interaction: " The passions necessarily cause certain movements in the humor; anger agitates the bile, sadness excites melancholy (black bile), and the movements of the humor are on occasion so violent that they disrupt the entire economy of the body, even causing death; further, the passions augment the quantity of the humor; anger multiplies the bile as sadness increases melancholy. The humour which is customarily agitated by certain passions dispose those in whom they bound to the same passions, and to thinking of the objects which ordinarily excite them; bile disposes to anger and to thinking of those we hate. Melancholy (black bile) disposes to sadness and to thinking of untoward things; well-tempered blood disposes to joy."
The medicine of spirits substitutes for this vague idea of "disposition" the rigor of a physical, mechanical transmission of movements. If the passions are possible only in a being which has a body, and a body not entirely subject to the light of its mind and to the immediate transparence of its will, this is true insofar as, in ourselves and without ourselves, and generally in spite of ourselves, the mind's movements obey a mechanical structure which is that of the movement of spirits. "Before the sight of the object of passion, the animal spirits were spread throughout the entire body in order to preserve all the parts in general; but at the presence of the new object, this entire economy is disrupted. The majority of spirits are impelled into the muscles of the arms, the legs, the face, and all the exterior ​parts of the body in order to afford it a disposition proper to the prevailing passion and to give it the countenance and movement necessary for the acquisition of the good or the escape from the evil which presents itself." Passion thus disperses the spirits, which are disposed to passion: that is, under the effect of passion and in the presence of its object, the spirits circulate, disperse, and concentrate according to a spatial design which licenses the trace of the object in the brain and its image in the soul, thus forming in the body a kind of geometric figure of passion which is merely its expressive transposition; but which also constitutes passion's essential causal basis, for when all the spirits are grouped around this object of passion, or at least around its image, the mind in its turn can no longer ignore it and will consequently be subject to passion. 
One more step, and the entire system becomes a unity in which body and soul communicate immediately in the symbolic values of common qualities. This is what happens in the medicine of solids and fluids, which dominates eighteenth-century practice. Tension and release, hardness and softness, rigidity and relaxation, congestion and dryness— these qualitative states characterize the soul as much as the body, and ultimately refer to a kind of indistinct and composite passional situation, one which imposes itself on the concatenation of ideas, on the course of feelings, on the state of fibers, on the circulation of fluids. The theme of causality here appears as too discursive, the elements it groups too disjunct for its schemas to be applicable. Are the "active passions, such as anger, joy, lust," causes or consequences "of the excessive strength, the excessive tension, and the excessive elasticity of the nervous fibers, and of the excessive activity of the nervous fluid"? Conversely, cannot the "inert passions, such as fear, depression, ennui, lack of appetite, the coldness that accompanies homesickness, bizarre appetites, stupidity, lack of memory" be as readily followed as they are preceded by "weakness of the brain marrow and of the nervous fibers distributed in the organs, by impoverishment and inertia of the fluids"? Indeed, we must no longer try to situate passion in a causal succession, or halfway between the corporeal and the spiritual; passion indicates, at a new, deeper level, that the soul and the body are in a perpetual metaphorical relation in which qualities have no need to be communicated because they are already common to both; and in which phenomena of expression are not causes, quite simply because soul and body are always each other's immediate expression. Passion is no longer exactly at the geometrical center of the body-and-soul complex; it is, a little short of that, at the point where their opposition is not yet given, in that region where both their unity and their distinction are established.
​But at this level, passion is no longer simply one of the causes— however powerful—of madness; rather it forms the basis for its very possibility. If it is true that there exists a realm, in the relations of soul and body, where cause and effect, determinism and expression still intersect in a web so dense that they actually form only one and the same movement which cannot be dissociated except after the fact; if it is true that prior to the violence of the body and the vivacity of the soul, prior to the softening of the fibers and the relaxation of the mind, there are qualitative, as yet unshared kinds of a priori which subsequently impose the same values on the organic and on the spiritual, then we see that there can be diseases such as madness which are from the start diseases of the body and of the soul, maladies in which the affection of the brain is of the same quality, of the same origin, of the same nature, finally, as the affection of the soul. 
​The possibility of madness is therefore implicit in the very phenomenon of passion. 
It is true that long before the eighteenth century, and for a long series of centuries from which we have doubtless not emerged, passion and madness were kept in close relation to one another. But let us allow the classical period its originality. The moralists of the Greco-Latin tradition had found it just that madness be passion's chastisement; and to be more certain that this was the case, they chose to define passion as a temporary and attenuated madness. But classical thought could define a relation between passion and madness which was not on the order of a pious hope, a pedagogic threat, or a moral synthesis; it even broke with the tradition by inverting the terms of the concatenation; it based the chimeras of madness on the nature of passion; it saw that the determinism of the passions was nothing but a chance for madness to penetrate the world of reason; and that if the unquestioned union of body and soul manifested man's finitude in passion, it laid this same man open, at the same time, to the infinite movement that destroyed him. 
​Madness, then, was not merely one of the possibilities afforded by the union of soul and body; it was not just one of the consequences of passion. Instituted by the unity of soul and body, madness turned against that unity and once again put it in question. Madness, made possible by passion, threatened by a movement proper to itself what had made passion itself possible. Madness was one of those unities in which laws were compromised, perverted, distorted—thereby manifesting such unity as evident and established, but also as fragile and already doomed to destruction. 
There comes a moment in the course of passion when laws are suspended as though of their own accord, when movement either abruptly stops, without collision or absorption of any kind of active force, or is propagated, the action ceasing only at the climax of the paroxysm. Whytt admits that an intense emotion can provoke madness exactly as impact can provoke movement, for the sole reason that emotion is both impact in the soul and agitation of the nervous fiber: "It is thus that sad narratives or those capable of moving the heart, a horrible and unexpected sight, great grief, rage, terror, and the other passions which make a great impression frequently occasion the most sudden and violent nervous symptoms." But—it is here that madness, strictly speaking, begins—it happens that this movement immediately cancels itself out by its own excess and abruptly provokes an immobility which may reach the point of death itself. As if in the mechanics of madness, repose were not necessarily a quiescent thing but could also be a movement in violent opposition to itself, a movement which under the effect of its own violence abruptly achieves contradiction and the impossibility of continuance. "It is not unheard of that the passions, being very violent, generate a kind of tetanus or catalepsy such that the person then resembles a statue more than a living being. Further, fear, affliction, joy, and shame carried to their excess have more than once been followed by sudden death." 
Conversely, it happens that movement, passing from soul to body and from body to soul, propagates itself indefinitely in a locus of anxiety certainly closer to that space where Malebranche placed souls than to that in which Descartes situated bodies. Imperceptible movements, often provoked by a slight external impact, accumulate, are amplified, and end by exploding in violent convulsions. Giovanni Maria Lancisi had already explained that the noble Romans were often subject to the vapors—hysterical attacks, hypochondriacal fits—because in their court life "their minds, continually agitated between fear and hope, never knew a moment's repose." According to many physicians, city life, the life of the court, of the salons, led to madness by this multiplicity of excitations constantly accumulated, prolonged, and echoed without ever being attenuated. But there is in this image, in its more intense forms, and in the events constituting its organic version, a certain force which, increasing, can lead to delirium, as if movement, instead of losing its strength in communicating itself, could involve other forces in its wake, and from them derive an additional vigor. This was how Sauvages explained the origin of madness: a certain impression of fear is linked to the congestion or the pressure of a certain medullary fiber; this fear is limited to an object, as this congestion is strictly localized. In proportion as this fear persists, the soul grants it more attention, increasingly isolating and detaching it from all else. But such isolation reinforces the fear, and the soul, having accorded it too special a condition, gradually tends to attach to it a whole series of more or less remote ideas: "It joins to this simple idea all those which are likely to nourish and augment it. For example, a man who supposes in his sleep that he is being accused of a crime, immediately associates this idea with that of its satellites-judges, executioners, the gibbet." And from being thus burdened with all these new elements, involving them in its course, the idea assumes a kind of additional power which ultimately renders it irresistible even to the most concerted efforts of the will.  
Madness, which finds its first possibility in the phenomenon of passion, and in the deployment of that double causality which, starring from passion itself, radiates both toward the body and toward the soul, is at the same time suspension of passion, breach of causality, dissolution of the elements of this unity. Madness participates both in the necessity of passion and in the anarchy of what, released by this very passion, transcends it and ultimately contests all it implies. Madness ends by being a movement of the nerves and muscles so violent that nothing in the course of images, ideas, or wills seems to correspond to it: this is the case of mania when it is suddenly intensified into convulsions, or when it degenerates into continuous frenzy. Conversely, madness can, in the body's repose or inertia, generate and then maintain an agitation of the soul, without pause or pacification, as is the case in melancholia, where external objects do not produce the same impression on the sufferer's mind as on that of a healthy man; "his impressions are weak and he rarely pays attention to them; his mind is almost totally absorbed by the vivacity of certain ideas."
Indeed this dissociation between the external movements of the body and the course of ideas does not mean that the unity of body and soul is necessarily dissolved, nor that each recovers its autonomy in madness. Doubtless the unity is compromised in its rigor and in its totality; but it is fissured, it turns out, along lines which do not abolish it, but divide it into arbitrary sectors. For when melancholia fixes upon an aberrant idea, it is not only the soul which is involved; it is the soul with the brain, the soul with the nerves, their origin and their fibers: a whole segment of the unity of soul and body is thus detached from the aggregate and especially from the organs by which reality is perceived. The same thing occurs in convulsions and agitation: the soul is not excluded from the body, but is swept along so rapidly by it that it cannot retain all its conceptions; it is separated from its memories, its intentions, its firmest ideas, and thus isolated from itself and from all that remains stable in the body, it surrenders itself to the most mobile fibers; nothing in its behavior is henceforth adapted to reality, to truth, or to prudence; though the fibers in their vibration may imitate what is happening in the perceptions, the sufferer cannot tell the difference: "The rapid and chaotic pulsations of the arteries, or whatever other derangement occurs, imprints this same movement on the fibers (as in perception); they will represent as present objects which are not so, as true those which are chimerical."
In madness, the totality of soul and body is parceled out: not according to the elements which constitute that totality metaphysically; but according to figures, images which envelop segments of the body and ideas of the soul in a kind of absurd unity. Fragments which isolate man from himself, but above all from reality; fragments which, by detaching themselves, have formed the unreal unity of a hallucination, and by very virtue of this autonomy impose it upon truth. "Madness is no more than the derangement of the imagination." In other words, beginning with passion, madness is still only an intense movement in the rational unity of soul and body; this is the level of unreason; but this intense movement quickly escapes the reason of the mechanism and becomes, in its violences, its stupors, its senseless propagations, an irrational movement; and it is then that, escaping truth and its constraints, the Unreal appears.
​And thereby we find the suggestion of the third cycle we must now trace: that of chimeras, of hallucinations, and of error—the cycle of non-being. 
MICHEL FOUCAULT, MADNESS AND CIVILIZATION (A History of Insanity in the Age of Reason )
Translated from the French by RICHARD HOWARD 
Vintage Books, A   DIVISION   OF   RANDOM   HOUSE, New York 
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    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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