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-Quotations-
( from Gilles Deleuze and Felix Guattari. Anti-Oedipus. New York: Penguin Books, 2009.)
(1) The molecular unconscious, on the contrary, knows nothing of castration,
because the multiple breaks never cease producing flows, instead of repressing
them, cutting them at a single stroke (pp. 289)
(2) Doubtless each organism interprets the world from the perspective of its
own flux, from the point of view of the energy that flows from it: the eye
interprets everything speaking, understanding, shitting, fucking- in terms of
seeing. But a connection with another machine is always established, along a
traverse path, so that one machine interrupts the current of the other or sees
its own current interrupted. (pp. 6)
(3) As for the schizo, continually wandering about, migrating here, there and
everywhere as best as he can, he plunges further and further into the realm of
deterritorialization, reaching the furthest limits of the decomposition of the
socius on the surface of his own body without organs. (pp. 35)
(4) Desire produces reality, or stated another way, desiring-production is one
and the same thing as social production. (pp. 30)
(...) Desire is a machine, a synthesis of machines, a machinic arrangement
desiring-machines. The order of desire is the order of production; all
production is at once desiring production and social production (pp. 296)
(5) The despot is the paranoiac: there is no longer any reason to forego such a
statement, once one has freed oneself from the characteristic familiarism of the
concept of paranoia in psychoanalysis and psychiatry, and provided one sees in
paranoia a type of investment of a social formation. () But in reality one can
perceive the movement of this formation just as well when one empire breaks
away from a preceding empire; or even when there arises the dream of a
spiritual empire, wherever temporal empires fall into decadence. It may be that
the enterprise is primarily military and motivated by conquest, or that it is
primarily religious, the military discipline being converted into internal ascetism
and cohesion. It may be that the paranoiac himself is either a gentle creature or
a raging beast. But we always rediscover the figures of this paranoiac and his
perverts, the conqueror and his elite troops, the despot and his bureaucrats, the
holy man and his disciples, the anchorite and his monks, Christ and Saint Paul.
(pp. 193)
(6) By boxing the life of the child up within the Oedipus complex, by making
familial relations the universal mediation of childhood, we cannot help but fail to
understand the production of the unconscious itself, and the collective
mechanisms that have an immediate bearing on the unconscious: in particular,
the entire interplay between primal psychic repression, the desiring machines,
and the body without organs. (pp. 49)
(7) But psychoanalysts are bent on producing man abstractly, that is to say
ideologically, for culture. It is Oedipus who produces man in this fashion, and
who gives a structure to the false movement of infinite progression and
regression: your father, and your fathers father, a snowball gathering speed as
it moves from Oedipus all the way to the father of the primal horde, to God and
the Paleolithic age. It is Oedipus who makes us man, for better or for worse,
say those who would make fools of us all. (pp. 108)
() The law tells us: You will not marry your mother, and you will not kill your
father. And we docile subjects say to ourselves: so thats what I wanted! (pp.
114)
(8) capitalism is the only social machine that is constructed on the basis of
decoded flows, substituting for intrinsic codes an axiomatic of abstract
quantities in the form of money. Capitalism therefore liberates the flows of
desire, but under the social conditions that define its limit and the possibility of
its own dissolution, so that it is constantly opposing with all its exasperated
strength the movement that drives it toward this limit. (pp. 139)
(9) A subject-group, on the contrary, is a group whose libidinal investments are
themselves revolutionary; it causes desire to penetrate into the social field, and
subordinates the socius or the form of power to desiring-production; productive
of desire and a desire that produces, the subject-group invests always mortal
formations that exorcise the effusion in it of a death instinct; it opposes real
coefficients without a hierarchy or a group super-ego. What complicates
everything, it is true, is that the same individuals can participate in both kinds
of groups in diverse ways. (pp. 349)