(Teks ini merupakan materi yang akan dipresentasikan oleh Nicola Morton, dalam diskusi Kapitalisme dan Skizofernia, Senin, 27 Juni 2011. The text will be presented by Nicola Morton, in Capitalism and Schizophrenia, on Monday, 27 June 2011.)

Deleuze said, for example, that the people who had best understood the Anti-Oedipus were persons that were neither (university) philosophers nor psychoanalysts. He particularly liked a letter sent to him by an origami-maker, who had seen new inspiration in the book Le Pli (The Fold).

1) Multiplicity flow of desire in the desiring machines circuit

Our rational view of the world in stable, solid structures is at best limited; instead we seek clarification through the concept of liquidity, in which the liquid structures, constantly on the verge of chaos, in which we have the

greatest potential for creation. An autonomous world of production and process exists outside of our experience. Multiplicity of flows and interruptions, rhizomatic thinking. We are talking about the flows of desire. Desire is social. Our mouth and our anus are desiring machines. Desiring machines form a circuit “Desire constantly couples continuous flows and partial objects that are by nature fragmentary and fragmented” of production and anti-production (bodies without organs) “An organ machine is plugged into an energy source machine the one produces a flow that the other interrupts.” “A machine may be defined as a system of interruptions or breaks. The machine produces an interruption of the flow only insofar as it is connected to another machine that supposedly produces this flow. And doubtless this second machine in turn is really an interruption or break, too Conjunctive synthesis-breaks, disjunctive synthesis-breaks, conjunctive (residual) synthesis-breaks “ Breaks that are a cutting off -the anus and the flow of shit it cuts off, the mouth that cuts off not only the flow of milk, but also the flow of air and sound, the penis that interrupts not only the flow of urine but also the flow of sperm. Each associative flow must be seen as an ideal thing, an endless flux, flowing from something not unlike the immense thigh of a pig” Breaks that are a detachment – in the signifying chain of functions. The recordings and transmissions have all come from internal codes…what flow to break? Where to interrupt it? How and by what means? What place should be left for other producers or antiproducers? Should one or should one not, suffocate from what one eats,

swallow air, shit with one’s mouth? The data, the bits of information recorded and their transmission form a grid of disjunctions, a multiplicity of signifying chains an open ended poly vocal formation. Heterogeneous -A succession of characters from different alphabets. Each chain captures fragments from another chain from which it extracts a surplus value like the orchid and the wasp. Schizzes as their basic unit use flying bricks. We must conceive of each brick as having been launched from a distance and as being composed of heterogeneous elements: containing within it not only an inscription with signs from different alphabets, but also various figures, plus one or several straws, and perhaps a corpse. Being at the limit of decoded flows of desire means taking the bricks from the despotic signifier’s imperial Great Wall of China, detaching them working them loose and carrying them off in every direction in order to create a new polyvocity that is the code of desire. Residual break produces a subject alongside the machine, functioning as a part adjacent to the machine. Not only peripheral but also a part that is divided into parts that correspond to the detachments from the chain and the removals from the flow. Thus this subject consumes and consummates each of the states through which it passes and is born of each of them anew, continuously emerging from them as a part made up of parts, each one of which completely fills up the body without organs in an instant. Lacan “repare- procure, separare - seperate, se parere – engender” Eg. The milk a baby throws up when it burps is all at once: something that has been levied from the flux, a reproduction of the process of detachment from the signifying chain, and a residuum that constitutes the subject’s part of the whole. To withdraw a part from the whole, to detach, to have something left over, is to produce, and to carry out real operations of desire in the material world

http://youtu.be/I7knU0ShIoI

http://youtu.be/-NcX4NZa4AE Coding Activity: 1) A circuit made of Judge Schrebers Ass, Sunbeams, the immense thigh of a pig, Mouth, Deleuze’s BMW, facebook, a table, a body without organs- a study of the anorexic, desires of life and death, decoding – deterritorialize/reterritorialize, primary repression and the return of the repressed “The mouth of the anorexic wavers between several functions: its possessor is uncertain as to whether it is an eating machine, an anal machine, a talking machine or a breathing machine” – levied flows, fucking up the codes recorded in the organs, residue. 2) Government, Industry, Media,- a study of government moving capital – decoding – deterrirtorialize/reterritorialize In the social machine of capitalism, desire, the multiplicity of flows flux between two poles (the deterritorialization / reterritorialization and forces / relations distinction).

They are torn between two poles: the paranoiac despotic sign, the sign-signifier of the despot that they try to revive as a unit of code; and the sign-figure of the schizo as a unit of decoded flux, a schiz, a point-sign or flow-break. They try to hold on to the one, but they pour or flow out through the other. (260)

“When the primitive territorial machine proved inadequate to the task, the despotic machine set up a kind of overcoding system. But the capitalist machine, insofar as it was built on the ruins of a despotic State more or less far removed in time, finds itself in a totally new situation: it is faced with the task of decoding and deterritorializing flows. Unlike previous social machines the capitalist machine is incapable of providing a code that will apply to the whole of the social field. By substituting money for the notion of a code it has created an axiomatic of abstract quantities that keeps moving further and further in the direction of the deterritorialization of the socius. Capitalism tends toward a threshold of decoding that will destroy the socius in order to make it a body without organs and unleash the flows of desire on this body as a deterritorialized field.

The decoding of flows and the deterritorialization of the socius thus constitutes the most characteristic and the most important tendency of capitalism. It continually draws near to its limit, which is a genuinely schizophrenic limit. It tends, with all the strength at its command , to produce the schizo as the subject of the decoded flows on the boday without organs. This tendency is being carried further and further, to the point that capitalism with all its flows may dispatch itself straight to the moon: we really haven’t seen anything yet!

Capitalism though its process of production, produces an awesome schizophrenic accumulation of energy or charge, against which it brings all its vast powers orf represtsion to bear but which nonetheless continues to act as capitalism’s limit. For capitalism constantly counteracts, constanly inhibits this hinherent tendency while at the same time allowing it free rein; it continually seeks to avoid reaching its limit while simultaneously tending toward that limit. Capitalism institutes or restores all sorts of residual and artificial, imaginary or symbolic territorialities, thereby attempting, as best it can, to recode, to rechannel persons who have been defined in terms of abstract quantitities. Everything returns or recurs: States, nations, families. That is what makes the ideology of capitalism “a motley painting of everything that has ever been believed.” The real is not impossible; it is simply more and more artificial. Twofold movement of tendency to a falling rate of profit and the increase in the absolute quantity of surplus value (Marx’s Law of the counteracted tendency). As a corollary of this law, there is the twofold movement of decoding or deterritorializing flows on the one hand, and their violent and articficial reterritoralization on the other

The more the capitalist machine deterritorialises, decoding and axiomaticizing flows in order to extract surplus values from them, the more its ancillary appartatus do their utmost to reterrioritorialise absorbing in the process a larger and larger share of surplus value”

2) Schizoanalytics and Revolution

“A time before the man- nature dichotomy, while taking a stroll outdoors he is in the mountains amid falling snowflakes – everything is a machine, celestial machines, stars or rainbows – all connected to those of his body”

The stress in the anti-Oedipal, schizoanalytic project then, should be laid on the analytic. It does not present itself as revolutionary per se, since it has "no political program to propose" (380), but merely seeks to become an analytic-machine; one that, given a particular socius or group-formation, "only asks what place it reserves for desiring-production"

The schizophrenic tendency is the revolutionary tendency of capitalism, and in an age of real subsumption, where all society has become a great social factory "in which production tends to be so thoroughly socialized that surplus is extracted not exclusively from the industrial proletariat, but throughout society as a whole," (Holland 1985, 305), then this revolutionary tendency is latent in all of society's producers: "In short, the theoretical opposition is not between two classes . . . [but] between the class and those who are outside the class . . .

The figure of the schizo may be said to operate in their discourse as a kind of metaphor; so while, as the following extract from early on in the book demonstrates, such an equation appears to be their point:

The schizophrenic deliberately seeks out the very limit of capitalism: he is its inherent tendency brought to fulfilment, its surplus product, its proletariat, and its exterminating angel. He scrambles all the codes and is the transmitter of the decoded flows of desire. The real continues to flow (35).

As the book progresses however, a subtle change occurs. They begin to stress that it is the process, not the clinical entity that they speak of (much as Jameson's account does): "The schizo is not revolutionary, but the schizophrenic process--in terms of which the schizo is merely the interruption, or continuation in the void--is the potential for revolution" (341).

http://youtu.be/VBMCVhITzDI 3) Schizophrenia as the aesthetic model for phenomenological art Deleuze and Guattari wonder: "Could it be that the loss of reality is not the effect of the schizophrenic process, but the effect of its forced oedipalization, that is to say, its interruption?" (1972, 123). I wonder: Might this change the way we view schizophrenia as "a suggestive aesthetic model" (Jameson 1991, 26)? Lyotard defines the postmodern work of art as that which attempts to put forward "the unpresentable in presentation itself" (1982, 124). Following our reading of the cultural through a psychoanalytic topography, we may define the presentable as that which constitutes, according to Lacanian terminology, the Symbolic of our society. It is important for our purposes to note that this symbolisation is constructed in relation to the name-of-the-father, with the phallus acting as transcendent signifier. It is important to note also that, according to this scheme, psychosis is the result of the rejection (or foreclosure) of this Law (as in Lacan's analysis of Judge Schreber). Lacan claims that whatever is excluded from the Symbolic appears in the order of the Real--that realm which exists outside symbolisation. By extension then, this is the realm of the unpresentable; the realm of psychotic phenomena which resist an Oedipalised interpretation; the realm, that is, of the postmodern, or to put it another way, the anti-Oedipal, work of art.

Activity: Create a work of art that strips from you your daddy/mommy/me – immerse in society, environment – the schizoid walk through the earth opposed to the neurotic lying on the couch – see example above of fatboy connecting himself to social machines.

http://youtu.be/qWHpqIJb_ME