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'The Plane of Immanence' (Part 2)

4/15/2017

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by Gilles Deleuze & Felix Guattari
​Whenever there is transcendence, vertical Being, imperial State in the sky or on earth, there is religion; and there is Philosophy whenever there is immanence, even if it functions as arena for the agon and rivalry.
- Gilles Deleuze & Felix Guattari​
Picture
The plane is surrounded by illusions. These are not abstract misinterpretations or just external pressures but rather thought's mirages. Can they be explained by the sluggishness of our brain, by the ready made facilitating paths [frayage] of dominant opinions, and by our not being able to tolerate infinite movements or master the infinite speeds that crush us (so that we have to stop the movement and make ourselves prisoners of the relative horizon once more)? Yet it is we ourselves who approach the plane of immanence, who are on the absolute horizon. It is indeed necessary, in part at least, that illusions arise from the plane itself, like vapors from a pond, like pre-Socratic exhalations given off hy transformations of the elements that are always at work on the plane. Artaud said that "the plane of consciousness" or limitless plane of immanences-what the Indians called Ciguri-also engenders hallucinations, erroneous perceptions, bad feelings. We must draw up a list of these illusions and take their measure, just as Nietzsche, following Spinoza, listed the "four great errors." But the list is infinite. First of all there is the illusion of transcendence, which, perhaps, comes before all the others (in its double aspect of making immanence immanent to something and of rediscovering a transcendence within immanence itself); then the illusion ofuniversals when concepts are confused with the plane. But this confusion arises as soon as immanence is posited as being immanent to something, since this something is necessarily a concept. We think the universal explains, whereas it is what must be explained, and we fall into a triple illusion-one of contemplation or reflection or communication. Then there is the illusion ofthe eternal when it is ​forgotten that concepts must be created, and then the illusion of discursiveness when propositions are confused with concepts. It would be wrong to think that all these illusions logically entail one another like propositions, but they resonate or reverberate and form a thick fog around the plane.
From chaos the plane of immanence takes the determinations with which it makes its infinite movements or its diagrammatic features. Consequently, we can and must presuppose a multiplicity of planes, since no one plane could encompass all of chaos without collapsing back into it; and each retains only movements which can be folded together. The history of philosophy exhibits so many quite distinct planes not just as a result of illusions, of the variety of illusions, and not merely because each plane has its own, constantly renewed, way of restoring transcendence. More profoundly, it is because each plane has its own way of constructing immanence. Each plane carries out a selection of that which is due to thought by right, but this selection varies from one plane to another. Every plane of immanence is a One-All: it is not partial like a scientific system, or fragmentary like concepts, but distributive-it is an "each." The plane of immanence is interleaved. When comparing particular cases it is no doubt difficult to judge whether there is a single plane or several different ones: do the pre-Socratics have the same image of thought, despite the differences between Heraclitus and Parmenides? Can we speak of a plane of immanence or image of so-called classical thought that continues from Plato to Descartes? It is not just the planes that vary but the way in which they are distributed. Are there more-or-less close or distant points of view that would make it possible to group different layers over a fairly long period or, on the contrary, to separate layers on what seemed to be a common plane? Where, apart from the absolute horizon, would these points of view come from? Can we be satisfied here with a historicism, or with a generalized relativism? In all these respects, the question of the one or the multiple once again becomes the most important one, introducing itself into the plane.
In the end, does not every great philosopher layout a new plane of immanence, introduce a new substance of being and draw up a new image of thought, so that there could not be two great philosophers on the same plane? It is true that we cannot imagine a great philosopher of whom it could not be said that he has changed what it means to think; he has "thought differently" (as Foucault put it). When we find several philosophies in the same author, is it not because they have changed plane and once more found a new image? We cannot be unaware of Biran's complaint when he was near to death: "I feel a little too old to start the construction again." On the other hand, those who do not renew the image of thought are not philosophers but functionaries who, enjoying a ready-made thought, are not even conscious of the problem and are unaware even of the efforts of those they claim to take as their models. But how, then, can we proceed in philosophy if there are all these layers that sometimes knit together and sometimes separate? Are we not condemned to attempt to lay out our own plane, without knowing which planes it will cut across? Is this not to reconstitute a sort of chaos? That is why every plane is not only interleaved but holed, letting through the fogs that surround it, and in which the philosopher who laid it out is in danger of being the first to lose himself. That so many fogs arise is explained in two ways. Firstly, because thought cannot stop itself from interpreting immanence as immanent to something, the great Object of contemplation, the Subject of reflection, or the Other subject of communication: then transcendence is inevitably reintroduced. And if this cannot be avoided it is because it seems that each plane of immanence can only claim to be unique, to be the plane, by reconstituting the chaos it had to ward off: the choice is between transcendence and chaos.
EXAMPLE4
When the plane selects what is by right due to thought, in order to make its features, intuitions, directions, or diagrammatic movements, it relegates other determinations to the status of mere facts, characteristics of states of affairs,or lived contents. And, of course, philosophy will be able to draw out concepts from these states of affairs inasmuch as it extracts the event from them. That which belongs to thought by right, that which is retained as diagrammatic feature in itself, represses other rival determinations (even if these latter are called upon to receive a concept). Thus Descartes makes error the feature or direction that expresses what is in principle negative in thought. He was not the first to do this, and "error" might be seen as one of the principal features of the classical image of thought. We know that there are many other things in this image that threaten thinking: stupidity, forgetfulness, aphasia, delirium, madness; but all these determinations will be considered as facts that in principle have only a single effect immanent in thought-error, always error. Error is the infinite movement that gathers together the whole of the negative. Can this feature be traced back to Socrates, for whom the person who is wicked (in fact) is someone who is by right "mistaken"? But, if it is true that the Thaetctus is a foundation of error, does not Plato hold in reserve the rights of other rival determinations, like the delirium of the Phaedrus, so that it seems to us that the image of thought in Plato plots many other tracks ?
A major change occurs, not only in concepts but in the image of thought, when ignorance and superstition replace error and prejudice in expressing what by right is the negative of thought: Fontenelle plays a major role here, and what changes at the same time is the infinite movements in which thought is lost and gained. There is an even greater change when Kant shows that thought is threatened less by error than by inevitable illusions that come from within reason, as if from an internal arctic zone where the needle of every compas goes mad.  A re-orientation of the whole  thought becomes necessary at the same time as it is in principle penetrated by a certain delirium. It is no longer threatened on the plane of immanence by the holes or ruts of a path that it follows but by Nordic fogs that cover everything. The meaning of the question of "finding one's bearings in , thought" itself changes.
A feature cannot be isolated. In fact, the movement given a negative sign is itself folded within other movements with positive or ambiguous signs. In the classical image, error does not express what is by right the worst that can happen to thought, without thought being presented as "willing" truth, as orientated toward truth, as turned toward truth. It is this confidence, which is not without humor, which animates the classical image-a relationship to truth that constitutes the infinite movement of knowledge as diagrammatic feature. In contrast, in the eighteenth century, what manifests the mutation of light from "natural light" to the "Enlightened" is the substitution of belief for knowledge-that is, a new infinite movement implying another image of thought: it is no longer a matter of turning toward but rather one of following tracks, of inferring rather than grasping or being grasped. Under what conditions is inference legitimate? Under what conditions can belief be legitimate when it has become secular? This question will be answered only with the creation of the great empiricist concepts (association, relation, habit, probability, convention). But conversely, these concepts, including the concept of belief itself, presuppose diagrammatic features that make beliefan infinite movement independent of religion and traversing the new plane of immanence (religious belief, on the other hand, will become a conceptualizable case, the legitimacy or illegitimacy ofwhich can be measured in accordance with the order of the infinite). Of course, we find in Kant many of these features inherited from Hume, but again at the price of a profound mutation, on a new plane or according to another image. Each time there are great acts of daring. When the distribution of what is due to thought by right changes, what changes from one plane of immanence to another are not only the positive or negative features but also the ambiguous features that may become increasingly numerous and that are no longer restricted to folding in accordance with a vectorial opposition of movements.
If we attempt to set out the features of a modern image of thought in such a summary fashion, this is not in a triumphalist way, or even in horror. No image of thought can be limited to a selection of calm determinations, and all of them encounter something that is abominable in principle, whether this be the error into which thought continually falls, or the illusion within which it continually turns, or the stupidity in which it continually wallows, or the delirium in which it continually turns away from itself or from a god. The Greek image of thought already invoked the madness of the double turning-away, which launched thought into infinite wandering rather than into error. The relationship of thought to truth in the ambiguities of infinite movement has never been a simple, let alone constant, matter. That is why it is pointless to rely on such a relationship to define philosophy. The first characteristic of the modern image of thought is, perhaps, the complete renunciation of this relationship so as to regard truth as solely the creation of thought, taking into account the plane of immanence that it takes as its presupposition, and all this plane's features, negative as well as positive having become indiscernible. As Nietzsche succeeded in making us understand, thought is creation, not will to truth. But if, contrary to what seemed to be the case in the classical image, there is no will to truth, this is because thought constitutes a simple "possibility" of thinking with out yet ddining" a thinker "capable" of it and able to say "I": what violence must be exerted on thought for us to become capable of thinking; what violence of an infinite movement that, at the same time, takes from us our power to say "I"? Famous texts of Heidegger and Blanchot deal with this second characteristic. But, as a third characteristic, if there is in this wayan "Incapacity" of thought, which remains at its core even after it has acquired the capacity determinable as creation, then a set of ambiguous signs arise, which become diagrammatic features or infinite movements and which take on a value by right, whereas in the other images of thought they were simple, derisory facts excluded from selection: as Kleist or Artaud suggests, thought as such begins to exhibit snarls, squeals, stammers; it talks in tongues and screams, which leads it to create, or to try to. 13 Ifthought searches, it is less in the manner of someone who possesses a method than that of a dog that seems to be making uncoordinated leaps. We have no reason to take pride in this image of thought, which involves much suffering without glory and indicates the degree to which thinking has become increasingly difficult: immanence.
The history of philosophy is comparable to the art of the portrait. It is not a matter of "making lifelike," that is, of repeating what a philosopher said but rather of producing resemblance by separating out both the plane of immanence he instituted and the new concepts he created. These are mental, noetic, and machinic portraits. Although they are usually created with philosophical tools, they can also be produced aesthetically. Thus Tinguely recently presented some monumental machinic portraits of philosophers, working with powerful, linked or alternating, infinite movements that can be folded over or spread out, with sounds, lightning flashes, substances of being, and images of thought according to complex curved planes. However, if it is permissible to criticize such a great artist, the attempt does not quite seem to hit the mark. Nothing dances in the Nietzsche, although elsewhere Tinguely has been quite able to make machines dance. The Schopenhauer gives us nothing decisive, whereas the four Roots and the veil ofMaya seem ready to occupy the bifaceted plane of the World as will and representation. The Heidegger does not retain any veiling-unveiling on the plane of a thought that does not yet think. Perhaps more attention should be given to the plane of immanence laid out as abstract machine and to created concepts as parts of the machine. In this sense we could imagine a machinic portrait of Kant, illusions included .
The componenets of the schema are as follows: 1) the "I think" as an ox head wired for sound, which constantly repeats Self = Self; 2) the categories as universal concepts (four great headings): shafts that are extensive and retractile according to the movement of 3); 3) the moving wheel of the schemata; 4) the shallow stream of Time as form of interiority, in and out of which the wheel of the schemata plunges; 5) space as form of exteriority: the stream's banks and bed; 6) the passive selfat the bottom ofthe stream and as junction of the two forms; 7) the principles of synthetic judgments that run across space-time; 8) the transcendental field of possible experience, immanent to the "I" (plane of immanence); and 9) the three Ideas or illusions of transcendence (circles turning on the absolute horizon: Soul, World and God).
This account gives rise to many problems that concern philosophy and the history of philosophy equally. Sometimes the layers of the plane of immanence separate to the point of being opposed to one another, each one suiting this or that philosopher. Sometimes, on the contrary, they join together at least to cover fairly long periods. Moreover, the relationships between the instituting of a prephilosophical plane and the creation of philosophical concepts are themselves complex. Over a long period philosophers can create new concepts while remaining on the same plane and presupposing the same image as an earlier philosopher whom they invoke as their master: Plato and the neo-Platonists, Kant and the neo-Kantians (or even the way in which Kant himself reactivates certain parts of Platonism). However, in every case, this involves extending the original plane by giving it new curves, until a doubt arises: is this not a different plane that is woven in the mesh of the first one? Thus, the question of knowing when and to what extent philosophers are "disciples" of another philosopher and, on the contrary, when they are carrying out a critique of another philosopher by changing the ​plane and drawing up another image involves all the more complex and relative assessments, because the concepts that come to occupy a plane can never be simply deduced. Concepts that happen to populate a single plane, albeit at quite different times and with special connections, will be called concepts of the same group. Those concepts that refer back to different planes will not belong to the same group. There is a strict correspondence between the created concepts and the instituted plane, but this comes about through indirect relationships that are still to be determined.
Can we say that one plane is "better" than another or, at least, that it does or does not answer to the requirements ofthe age? What does answering to the requirements ofthe age mean, and what relationship is there between the movements or diagrammatic features ofan image of thought and the movements or sociohistorical features of an age? We can only make headway with these questions if we give up the narrowly historical point of view of before and after in order to consider the time rather than the history of philosophy. This is a stratigraphic time where "before" and "after" indicate only an order of superimpositions. Certain paths (movements) take on sense and direction only as the shortcuts or detours of faded paths; a variable curvature can appear only as the transformation of one or more others; a stratum or layer of the plane of immanence will necessarily be above or below in relation to another, and images of thought cannot arise in any order whatever because they involve changes of orientation that can be directly located only on the earlier image (and even the point of condensation that determines the concept sometimes presupposes the breaking-up of a point Or the conglomeration of earlier points). Mental landscapes do not change haphazardly through the ages: a mountain had to rise here or a river to flow by there again recently for the ground, now dry and flat, to have a particular appearance and texture. It is true that very old strata can rise to the surface again, can cut a path through the formations that covered them and surface directly on the current stratum to which they impart a new curvature. Furthermore, depending on the regions considered, superimpositions are not necessarily the same and do not have the same order. Philosophical time is thus a grandiose time of coexistence that does not exclude the before and after but superimposes them in a stratigraphic order. It is an infinite becoming of philosophy that crosscuts its history without being confused with it. The life of philosophers, and what is most external to their work, conforms to the ordinary laws of succession; but their proper names coexist and shine either as luminous points that take us through the components of a concept once more or as the cardinal points of a stratum or layer that continually come back to us, like dead stars whose light is brighter than ever. Philosophy is becoming, not history; it is the coexistence of planes, not the succession of systems.
That becoming, that coexistence is why planes may sometimes separate and sometimes join together-this is true for both the best and the worst. They have in common the restoration of transcendence and illusion (they cannot prevent it) but also the relentless struggle against transcendence and illusion; and each also has its particular way of doing both one and the other. Is there a "best" plane that would not hand over immanence to Something x and that would no longer mimic anything transcendent? We will say that THE plane of immanence is, at the same time, that which must be thought and that which cannot be thought. It is the nonthought within thought. It is the base of all planes, immanent to every thinkable plane that does not succeed in thinking it. Itis the most intimate within thought and yet the absolute outside-an outside more distant than any external world because it is an inside deeper that any internal world: it is immanence, "intimacy as the Outside, the exterior become the intrusion that stifles, and the reversal of both the one and the other" the incessant to-ing and fro-ing of the plane, infinite movement. Perhaps this is the supreme act of philosophy: not so much to think THE plane of immanence as to show that it is there, unthought in every plane, and to think it in this way as the outside and inside of thought, as the not-external outside and the not-internal inside-that which cannot be thought and yet must be thought, which was thought once, as Christ was incarnated once, in order to show, that one time, the possibility ofthe impossible. Thus Spinoza is the Christ of philosophers, and the greatest philosophers are hardly more than apostles who distance themselves from or draw near to this mystery. Spinoza, the infinite becoming-philosopher: he showed, drew up, and thought the "best" plane of immanence-that is, the purest, the one that does not hand itself over to the transcendent or restore any transcendent, the one that inspires the fewest illusions, bad feelings, and erroneous perceptions.
Gilles Deleuze & Felix Guattari / What Is Philosophy?/ The Plane Of Immanence
Qu'est-ce que la philosophic? © 1991 by Les Editions de Minuit. 
Translation © 1994 Columbia University Press ​​
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    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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