reading

“We will never ask what a book means, as signified or signifier: we will not look for anything to understand in it. We will ask what it functions with, in connection with what other things it does or does not transmit intensities, in which other multiplicities its own are inserted and metamorphosed” (Deleuze and Guattari, A Thousand Plateaus 4).

virtual

A blast from the past. Here I am speaking at Virtual Futures, Warwick, 1995:

Virtual Futures 1995 - Jon Beasley-Murray from Virtual Futures on Vimeo.

But you know what: some of this made its way eventually into the book, Posthegemony.

Also

Review of François Dosse, Gilles Deleuze and Félix Guattari: Intersecting Lives. Trans. Deborah Glassman. New York: Columbia University Press, 2010.

Gilles Deleuze and Félix Guattari’s Anti-Oedipus surely has some of the most remarkable opening lines of any work of philosophy or cultural critique. First published in France in 1972, just a few years after the demonstrations of May 1968, its stylish bravado immediately reminds us of the attitudes struck by student agitators, and proclaims that their radical energies persist: “It is at work everywhere, functioning smoothly at times, as other times in fits and starts. It breathes, it heats, it eats. It shits and fucks. What a mistake to have ever said the id.” The original French is even more striking, playing on the fact that “id” and “it” are both “ça” (“Ça fonctionne partout . . . Quelle erreur d'avoir dit le ça.”). “It” is a machinic unconscious that is defined not by what it represents, but by what it produces: “Everywhere it is machines--real ones, not figurative ones: machines driving other machines, machines being driven by other machines, with all the necessary couplings and connections” (Anti-Oedipus 1). The question “what does it mean?” gives way to “how does it work?” As Deleuze and Guattari go on to declare in their second enquiry into “Capitalism and Schizophrenia,” A Thousand Plateaus: “We will never ask what a book means, as signified or signifier: we will not look for anything to understand in it. We will ask what it functions with, in connection with what other things it does or does not transmit intensities, in which other multiplicities its own are inserted and metamorphosed” (A Thousand Plateaus 4). They therefore refuse any attempt to derive meaning from biography, to reduce the work to its author(s). Indeed, they disclaim authorship as anything but a matter of arbitrary convenience and custom: “Why have we kept our own names? Out of habit, purely out of habit. To make ourselves unrecognizable in turn. [. . .] We are no longer ourselves. Each will know his own. We have been aided, inspired, multiplied” (A Thousand Plateaus 3-4).

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