Attraction Repulsion [Machine::Machines]

Further, if we are to believe Judge Schreber's doctrine, attraction and repulsion produce intense nervous slates that fill up the body without organs to varying degrees-states through which Schreber-the- subject passes, becoming a woman and many other things as well, following an endless circle of eternal return. The breasts on the judge's naked torso are neither delirious nor hallucinatory phenomena: they designate, first of all, a band of intensity, a zone of intensity on his body without organs. The body without organs is an egg: it is crisscrossed with axes and thresholds, with latitudes and longitudes and geodesic lines, traversed by gradients marking the transitions and the becomings, the destinations of the subject developing along these particular vectors. Nothing here is representative; rather, it is all life and lived experience: the actual, lived emotion of having breasts does not resemble breasts, it does not represent them, any more than a predestined zone in the egg resembles the organ that it is going to be stimulated to produce within itself. Nothing but bands of intensity, potentials, thresholds, and gadi- ents. A harrowing, emotionally overwhelming experience, which brings the schizo as close as possible to matter, to a burning, living center of matter: ". . . this emotion, situated outside of the particular point where the mind is searching for it . . . one's entire soul flows into this emotion that makes the mind aware of the terribly disturbing sound of matter, and passes through its white-hot flame.

Paranoiac Investment [Machine::Machines]

The two sides of the body without organs are, therefore, the side on which the mass phenomenon and the paranoiac investment correspond- ing to it are organized on a microscopic scale, and the other side on which, on a submicroscopic scale, the molecular phenomena and their schizophrenic investment are arranged.

At one of the poles the large aggregates, the large forms of gregariousness, do not prevent the flight that carries them along, and they oppose to it the paranoiac investment only as an "escape in advance of the escape." But at the other pole, the schizophrenic escape itself does not merely consist in withdrawing from the social, in living on the fringe: it causes the social to take flight through the multiplicity of holes that eag away at it and penetrate it, always coupled directly to it, everywhere setting the molecular charges that will explode what must explode, make fall what must fall, make escape what must escape, at each point ensuring the conversion of schizophrenia as a process into an effectively revolution- ary force. For what is the schizo, if not first of all the one who can no longer bear "all that": money, the stock market, the death forces, Nijinsky said—values, morals, homelands, religions, and private certi- tudes? There is a whole world of difference between the schizo and the revolutionary: the difference between the one who escapes, and the one who knows how to make what he is escaping escape, collapsing a filthy drainage pipe, causing a deluge to break loose, liberating a flow, resecting a schiz. The schizo is not revolutionary, but the schizophrenic process

Now Oedipus appears to be a relatively innocent thing, a private kind of thing to be treated in the analyst's omce. But we ask precisely what type of unconscious social investment Oedipus presupposes, since psychoanalysis does not invent Oedipus; psychoanalysis is content to live off Oedipus, to develop and promote it, and to give it a marketable medical form. Inasmuch as the paranoiac investment enslaves desiring- production, it is very important for it that the limit of this production be displaced, and that it pass to the interior of the socius, as a limit between two molar aggregates, the social aggregate of departure and the familial subaggregate of arrival that supposedly corresponds to it, in such a way that desire is caught in the trap of a familial psychic repression that comes to double the weight of social repression. The paranoiac applies his delirium to the family—and to his own family—but it is first of all a delirium of races, ranks, classes, and universal history. In short, Oedipus implies within the unconscious itself an entire reactionary and paranoiac investment of the social field that acts as an oedipalizing factor, and that can fuel as well as counteract the preconscious investments. From the standpoint of schizoanalysis, the analysis of Oedipus therefore consists tracing back from the son's confused feelings to the delirious ideas or the lines of investment of the parents, of their internalized representa- tives and their substitutes: not in order to attain the whole of a family, which is never more than a locus of application and reproduction, but in order to attain the social and political units of libidinal investment. With the result that all familialist psychoanalysis—with the psychoanalyst at the fore—warrants a schizoanalysis. Only one way to spend time on the couch: schizoanalyze the psychoanalyst.

It appears, however, that the oscillation is not equal, and that as a rule the schizoid pole is potential in relation to the actual paranoiac pok (how can we count on art and science except as potentialities, since their actuality is easily controlled by the formations of sovereignty?). This results from the fact that the two poles of unconscious libidinal investment do not maintain the same relationship, nor the same form of relationship, with the preconscious investments of interest. On the one hand, in fact, the investment of interest fundamentally conceals the paranoiac investment of desire, and reinforces it as much as it conceals it: it covers over the irrational character of the paranoiac investment under an existing order of interests, of causes and means, of aims and reasons; or else the investment of interest itself gives rise to and creates those interests that rationalize the paranoiac investment; or yet again, an effectively revolutionary preconscious investment fully maintains a paranoiac investment at the level of the libido, to the extent that the new socius continues to subordinate the entire production of desire in the name of the higher interests of the revolution and the inevitable sequences of causality.

Invests Organs [Machine::Machines]

The primitive territorial machine codes flows, invests organs, the organs?

Revolutionary Desire [Machine::Machines]

 The fact there is massive social repression that has an enormous effect on desiring-production in no way vitiates our principle: desire produces reality, or stated another way, desiring-production  is one and the same thing as social production. It is not possible to attribute a special form of existence to desire, a mental or psychic reality that is presumably different from the material reality of social production. Desiring-machines are not fantasy-machines or dream-machines,  which supposedly can be distinguished from technical and social machines. Rather, fantasies are secondary expressions,  deriving from the identical n fr+\e of the two sorts of machines in any given set of circumstances. fhus )fantasy is never individual. It is group fantasy, as institutional analysis has successfully demonstrated.'And if there is such a thing as two sorts of group fantasy, it is because two different readings of this identity are possible, depending upon whether the desiring-machines  are regarded from the point of view of the geat gregarious masses that they form, or whether social machines are considered  from the point of view of the elementary forces of desire that serve as a basis for them. Hence in group fantasy th{[bido (may invest all of an cxisting social field, including the latter's most repressive forms; or on the contrary, it may launch a counterinvestment whereby revolutionary desire is plugged into the existing social field as a source of energy. (The seat socialist utopias of the nineteenth-century function, for example, not as ideal models but as group fantasies-that is, as agents of the real productivity of desire, making it possibie to disinvest the current social field, to "deinstitutionalize"  it, to further the revolutionary institution of desire itself)'But there is never any difference in nature between the desiring-machines and the technical social machines. There is a certain distinction between them, but it is merely a distinction of regime,. depending on , relationships of size. Except for this difference in regime, they are the same machines,  as group fantasies clearly prove.

Machine Codes [Machine::Machines]

becoming-abstract of the flows of desire, and the becoming-private The primitive territorial machine codes flows, invests organs, the organs?

Aesthetic Composition [Concepts::Plane]

only a single plane in the sense that art includes no other plane than that of aesthetic composition: in fact, the technical plane is necessarily covered up or absorbed by the aesthetic plane of composition...

Technical Composition [Concepts::Plane]

Composition, composition is the sole definition of art. Composition is aesthetic, and what is not composed is not a work of art. However, technical composition, the work of the material that often calls on Philosophy, Science, Logic. and Art...