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The Types of Signs

4/25/2017

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by Gilles  Deleuze
Picture
What constitutes the unity of In Search of Lost Time? We know, at least, what does not. It is not recollection, memory, even involuntary memory. What is essential to the Search is not in the madeleine or the cobblestones. On the one band, the Search is not simply an effort of recall, an exploration of memory: search, recherche, is to be taken in the strong sense of the term, as we say "the search for truth." On the other hand, Lost Time is not simply "time past"; it is also time wasted, lost track of. Consequently, memory intervenes as a means of search, of investigation, but not the most profound means; and time past intervenes as a structure of time, but not the most profound structure. In Proust, the steeples of Martinville and Vinteuil's little phrase, which cause no memory, no resurrection of the past to intervene, will always prevail over the madeleine and the cobblestones of Venice, which depend on memory and thereby still refer to a "material explanation" (IIT, 3 7 5). 
What is involved is not an exposition of involuntary memory, but the narrative of an apprenticeship: more precisely, the apprenticeship of a man of letters. (III, 907). The Meseglise Way and the Guermantes Way are not so much the sources of memory as the raw materials, the lines 0f an apprenticeship. They are the two ways of a "formation." Proust constantly insists on this: at one moment or another, the hero does not yet know this or that; he will learn it later on. He is under a certain illusion, which he will ultimately discard. Whence the movement of disappointtments and revelations, which imparts its rhythm to the Search as a whole. One might invoke Proust's Platonism: to learn is still to remember. But however important its role, memory intervenes only as the means of an apprenticeship that transcends recollection both by its goals and by its principles. The Search is oriented to the future, not to the past.
Learning is essentially concerned with signs. Signs are the object of a temporal apprenticeship, not of an abstract knowledge. To learn is first of all to consider a substance, an object, a being as if it emitted signs to be deciphered, interpreted. There is no apprentice who is not "the Egyptologist" of something. One becomes a carpenter only by becoming sensitive to the signs of wood, a physician by becoming sensitive to the signs of disease. Vocation is always predestination with regard to signs. Everything that teaches us something emits signs; every act of learning is an interpretation of signs or hieroglyphs. Proust's work is based not on the exposition of memory, but on the apprenticeship to signs. 
From them it derives its unity and also its astonishing pluralism. The word sign, signe, is one of the most frequent in the work, notably in the final systematization that constitutes Time Regained (Le Temps Retrouve). The Search is presented as the exploration of different worlds of signs that are organized in circles and intersect at certain points, for the signs are specific and constitute the substance of one world or another. We see this at once in the secondary characters: Norpois and the diplomatic code, Saint-Loup and the signs of strategy, Cottard and medical symptoms. A man can be skillful at deciphering the signs of one realm but remain a fool in every other case: thus Cottard, a great clinician. Further, in a shared realm, the worlds are partitioned off: the Verdurin signs have no currency among the Guermantes; conversely Swann's style or Charlus's hieroglyphs do not pass among the Verdurins. The worlds are unified by their formation of sign systems emitted by persons, objects, substances; we discover no truth, we learn nothing except by deciphering and interpreting. But the plurality of worlds is such that these signs are not of the same kind, do not have the same way of appearing, do not allow themselves to be deciphered in the same manner, do not have an identical relation with their meaning. The hypothesis that the signs form both the unity and the plurality of the Search must be verified by considering the worlds in which the hero participates directly. 
The first world of the Search is the world of, precisely, worldliness. There is no milieu that emits and concentrates so many signs, in such reduced space, at so great a rate. It is true that these signs themselves are not homogeneous. At one and the same moment they are differentiated, not only according to classes but according to even more fundamental "families of mind." From one moment to the next, they evolve, crystallize, or give way to other signs. Thus the apprentice's task is to understand why someone is "received" in a certain world, why someone leases to be so, what signs do the worlds obey, which signs are legislators, and which high priests. In Proust's work, Charlus is the most prodigious emitter of signs, by his worldly power, his pride, his sense of theater, his face, and his voice. But Charlus, driven by love, is nothing at the Verdurins', and even in his own world he will end by being nothing when its implicit laws have changed. What then is the unity of the worldly signs? A greeting from the Due de Guennantes is to be interpreted, and the risk of error are as great in such an interpretation as in a diagnosis. The same is true of a gesture of Mme Verdurin. 
The worldly sign appears as the replacement of an action or a thought. It stands for action and for thought. It is, therefore, a sign that does not refer to something else, to a transcendent signification or to an ideal content, but has usurped the supposed value of its meaning. This is why worldliness, judged from the viewpoint of actions, appears to be disappointing and cruel, and from the viewpoint of thought, it appears stupid. One does not think and one does not act, but one makes signs. Nothing funny il said at the Verdurins', and Mme Verdurin does not laugh, but Cottard makes a sign that be is saying something funny, Mme Verdurin makes a sign that she is laughing, and her sign is so perfectly emitted that M. Verdurin, not to be outdone, seeks in his turn for an appropriate mimicry. Mme de Guermantes has a heart that is often hard, a mind that is often weak, but she always has charming signs. She does not act for her friends, she does not think with them, she makes signs to them. The worldly sign does not refer to something, it "stands for" it, claims to be equivalent to its meaning. It anticipates action as it does thought, annuls thought as it does action, and declares itself adequate: whence its stereotyped aspect and its vacuity. We must not thereby conclude that such signs are negligible. The apprenticeship would be imperfect and even impossible if it did not pass through them. These signs are empty, but this emptiness confers upon them a ritual perfection, a kind of formalism we do not encounter elsewhere. The worldly signs are the only ones capable of causing a kind of nervous exaltation, expressing the effect upon us of the persons who are capable of producing them (ll, 547- 52).
The second circle is that of love. The Charlus-Jupien encounter makes the reader a party to the most prodigious exchange of signs. To fall in love is to individualize someone by the signs he bears or emits. It is to become sensitive to these signs, to undergo an apprenticeship to them (thus the slow individualization of Albertine in the group of young girls). It may be that friendship is nourished on observation and conversation, bot love is born from and nourished on silent interpretation. The beloved appears as a sign, a "soul"; the beloved expresses a possible world unknown to us, implying, enveloping, imprisoning a world that must be deciphered, that is, interpreted. What is involved, here, is a plurality of worlds; the pluralism of love does not concern only the multiplicity of loved beings, but the multiplicity of souls or worlds in each of them. To love its to try to explicate, to develop these unknown worlds that remain enveloped within the beloved. This is why it ts 50 easy for us to fall in love with women who are not of our "world" nor even our type. It is also why the loved Women are often linked to landscapes that we know sufficiently to long for their reflection in a woman's eyes but  are then reflected from a viewpoint so mysterious that they become virtually inaccessible, unknown landscapes: Albertine envelops, incorporates, amalgamates "the beach and the breaking waves." How can we gain access to a landscape that is no longer the one we see, but on the contrary the one in which we are seen? "If she had seen me, what could I have meant to her? From what universe did she select me?" 
There is, then, a contradiction of love. We cannot interpret the signs of a loved person without proceeding into worlds that have not waited for us in order to take form, that formed themselves with other persons, and in which we are at first only an object among the rest. The lover wants his beloved to devote to him her preferences, gestures, her caresses. But the beloved's gestures, at the very moment they are addressed to us, still express unknown world that excludes us. The beloved gives signs of preference; but because these signs are the same as those that express worlds to which we do not belong, each preference by which we profit draws the image of the possible world in which others might be or are preferred. "All at once his jealousy, as if it were the shadows of his love, was completed by the double of this new smile that she had given him that very evening and that, conversely now, mocked Swann and was filled with love for someone else ... So he came to regret each pleasure be enjoyed with her, each caress they devised whose delight he had been so indiscreet as to reveal to her, each grace be discerned in her, for he knew that a moment later they would constitute new instruments of his torment" (I, 276). The contradiction of love consists of this: the means -we count on to preserve us from jealousy are the very means that develop that jealousy, giving it a kind of autonomy, of independence with regard to our love. 
The first law of love is subjective: subjectively, jealousy is deeper than love, it contains love's truth. This is because jealousy goes further in the apprehension and interpretation of signs. It is the destination of love, its finality. Indeed, it is inevitable that the signs of a loved person, once we "explicate" them, should be revealed as deceptive: addressed to us, applied to us, they nonetheless express worlds that exclude us and that the beloved will not and cannot make us know. Not by virtue of any particular ill will on the beloved's part, but of a deeper contradiction, which inheres in the nature of love and in the general situation of the beloved. Love's signs are not like the signs of worldliness; they are not empty signs, standing for thought and action. They are deceptive signs that can be addressed to us only by concealing what they express: the origin of unknown worlds, of unknown actions and thoughts that give them a meaning. They do not excite a superficial, nervous exaltation, but the suffering of a deeper exploration. The beloved's lies are the hieroglyphics of love. The interpreter of love's signs is necessarily the interpreter of lies. His fate is expressed in the motto To love without being loved.
What does the lie conceal in love's signs? All the deceptive signs emitted by a loved woman converge upon the same secret world: the world of Gomorrah which itself no longer depends on this or that woman (though one Woman can incarnate it better than another) but is the feminine possibility par excellence, a kind of a priori that ​jealousy discovers. This is because the world expressed by the loved woman is always a world that excludes us, even when she gives us a mark of preference. But, of all the worlds, which one is the most excluding, the most exclusive? "It was a terrible terra incognita on which I had just landed, a new phase of unsuspected sufferings that was ginning. And yet this deluge of reality that submerges us, if it is real in relation to our timid presuppositions, was nonetheless anticipated by them ... The rival was not lib me, the rival's weapons were different; I could not join battle on the same terrain, give Albertine the same pleasures, nor even conceive just what they might be" (IT, Ill 20). We interpret all the signs of the loved woman, but at the end of this painful decipherment, we come up against the sign of Gomorrah as though against the deepest expression of an original feminine reality. 
The second law of Proustian love is linked with the first: objectively, heterosexual loves are less profound than homosexual ones; they find their truth in homosexuality. For if it is true that the loved woman's secret is the secret of Gomorrah, the lover's secret is that of Sodom. In analogous circumstances, the hero of the Search surprises Vinteuil and surprises Charlus (II, 608). But Mile Vinteuil explicates all loved women, as Charlus implicates all lovers. At the infinity of our loves, there is the original Hermaphrodite. But the Hermaphrodite is not a being capable of reproducing itself. Far from uniting the sexes. it separates them, it is the source from which there continually proceed the two divergent homosexual series, that of Sodom and that of Gomorrah. It is the Hermaphrodite that possesses the key to Samson's prophecy: "The two sexes shall die, each in a place apart" (II, 616). To the point where heterosexual loves are merely the appearance that covers the destination of each sex, concealing the accursed depth where everything is elaborated. And if the two homosexual series are the most profound, it is still in terms of signs. The characters of Sodom, the characters of Gomorrah compensate by the intensity of the sign for the secret to which they are bound. Of a woman looking at Albertine, Proust writes: "One would have said that she was making signs to her as though with a beacon" (II,851). The entire world of love extends from the signs revealing deception to the concealed signs of Sodom and of Gomorrah. 
The third world is that of sensuous impressions or qualities. It may happen that a sensuous quality gives us a strange joy at the same time that it transmits a kind of imperative. Thus experienced, the quality no longer appears as a property of the object that now possesses it, hut as the sign of an altogether different object that we must try to decipher, at the cost of an effort that always risks failure. It is as if the quality enveloped, imprisoned the soul of an object other than the one it now designates. We develop "this quality, this sensuous impression, like a tiny Japanese paper that opens under water and releases the captive form (I, 47). Examples of this kind are the most famous in the Search and accelerate at its end (the final revelation of "time regained" is announced by a multiplication of signs). But whatever the examples-madeleine, steeples, trees, cobblestones, napkin, noise of a spoon or pipe- we witness the same procedure. First a prodigious joy, so that these signs are already distinguished from the preceding ones by their immediate effect. Further, a kind of obligation is felt, the necessity of a mental effort to seek the sign's meaning (yet we may evade this imperative, out of laziness, or else our investigations may fail out of impotence or bad luck, as in the case of the trees). Then, the sign's meaning appears, yielding to us the concealed object-Combray for the madeleine, young girls for the steeples, Venice for the cobblestones ... 
It is doubtful that the effort of interpretation end there. For it remaips to be explained why, by the solicitation of the madeleine, Combray is not content to rise up again as it was once present (simple association of ideas) but rises up absolutely, in a form that was never experienced, in its "essence" or its eternity. Or, what amounts to the same thing, it remains to be explained why we experience so intense and so particular a joy. In an important text, Proust cites the madeleine as a case of failure "I had then postponed seeking the profound causes" (III 867). Yet, the madeleine looked like a real success, from a certain viewpoint: the interpreter had found its meaning, not without difficulty, in the unconscious memory of Combray. The three trees, on the contrary, are a real failure because their meaning is not elucidated. We must then assume that in choosing the madeleine as an example of inadequacy, Proust is aiming at a new stage of interpretation, an ultimate stage. 
This is because of the sensuous qualities or impressions, even properly interpreted, are not yet in themselves adequate signs. But they are no longer empty signs, giving us a factitious exaltation like the worldly signs. They are ​no longer deceptive signs that make us suffer, like the signs of love whose real meaning prepares an ever greater pain. These are true signs that immediately give us an extraordinary joy, signs that are fulfilled, affirmative, and joyous. But they are material signs. Not simply by their sensuous origin. But their meaning, as it is developed, signifies Combray, young girls, Venice, or Balbec. It is not only their origin, it is their explanation, their development that remains material (Ill, 3 7 5). We feel that this Balbec, that this Venice ... do not rise up as the product of an association of ideas, but in person and in their essence. Yet we are not ready to understand what this ideal essence is, nor why we feel so much joy. "The taste of the little madeleine had reminded me of Combray. But why had the images of Combray and of Venice, at the one moment and at the other, given such a certainty of joy, adequate, with no further proofs, to make death itself a matter of indifference to me?" (III, 867).

At the end of the Search, the interpreter understands what had escaped him in the case of the madeleine or even of the steeples: that the material meaning is nothing without an ideal essence that it incarnates. The mistake is to suppose that the hieroglyphs represent "only material objects" (III, 878). But what now pertnits the interpreter to go further is that meanwhile the problem of art has been raised and has received a solution. Now the world of art is the ultimate world of signs, and these signs, as though dematerialized, find their meaning in an ideal essence. Henceforth, the world revealed by art reacts on all the others and notably on the sensuous signs; it integrates them, colors them with an aesthetic meaning, and imbues what was still opaque about them. Then we understand that the sensuous signs already referred to an ideal essence that was incarnated in their material meaning. But without art we should not have understood this, nor transcended  the law of interpretation that corresponded to the analysis of the madeleine. This is why all the signs converge upon art; and apprenticeships, by the most diverse paths, are already unconscious apprenticeships to art itself. At the deepest level, the essential is in the signs of art.
​We have not yet defined them. We ask only the reader's concurrence that Proust's problem is the problem of signs in general and that the signs constitute diferent worlds, worldly signs, empty signs, deceptive signs of love, sensuous material signs, and lastly the essential signs of art (which transform all the others). 
Gilles Deleuze/ Proust and Signs/ Part I. The Signs/ The Types of Signs 
Translated by Richard Howard 
University of Minnesota Press Minneapolis 
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    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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