Blog Archives

Laruelle’s “Fragments of an Anti-Guattari”

[This may be cited as Laruelle, F.; Wolfe, C. (trans.). (1993). “Fragments of an Anti-Guattari.” Long News in the Short Century 4, pp. 158-164. Retrieved from

The following is reproduced with permission. A pdf version is available here.]

1.1   It was the Post-Modern times
        Unlimited becoming-cinema
        Image-debris in a state of fixed surview
        Thinkers were then producing the Real
        A bachelor philosopher a bachelor analyst
        A dyad of bachelors was inventing
        The reversibility of desire and the concept
        The “D-G” desiring-machine
        Consider the following diagram

laruelle AG diagram

1.2    About-face inversion of the Greek horizon
        Great Desirers they went down to the Heraclitus stream
        Bathed once-for-two in the same flux
        Foreswearing the One-logos of the hospital-schizos – The Sensible
        In the Collective-logos of schizo-processes – The Senseless
               “The right to madness, superhuman right of the human”
               “Take into consideration desire in its entirety”
               “A thousand Oedipuses do not make one incest”
               “The Same is the Desired and the Desiring—by one machine more or less”
               “The stream is the self-production of the stream”

“Heraclitus! Heraclitus!
Only one ‘flash’ can set fire to a thousand plateaus”

“Emblem of necessity
Supreme constellation of Desire
Eternal Yes of Desire
Forever I shall be your Yes”

         Thus they spoke of the eternal and cunning speeches
         Tautologies linking past and future
         New theory of indiscernables – the concept as bridge

1.3    Transcendental cartographers of the thousand eternities of Being
         To the proximity constellations Mythos and Logos
         Their extinction has not yet reached us –
         They have added shining-obscure
         The so-called “Chaos” constellation
         A stream of neighbouring stars
         “Chaosmos”, “Chaosmosis”, “Chaology”, “chaosmology”
         And the most recent “Ecology-of-Chaos” also known as “Echaology”

         – Its birth has not yet been announced

1.4    A philosopher – an analyst up to one auto-position
         An analyst – a philosopher up to one unconscious
         Reversible up to an “up to an X”
         Naming their common non-sense “Desire”
         The archaic originary One-Two of “desiring Desire”
         Oh mythology which never ceases to bring back
         The D(i)eux [D(y)ei] of grammar

1.5    We have loved these transcendental tautologies
         Stretched out like a temple over our heads
         Worlding World/nullifying Nothingness/speaking Speech/desiring Desire
         Merry-go-round spun around by a Leibnizian ritournelle

“The philosopher, turning, so to speak, the general system of these tautologies that he deems suitable to be produced to manifest his thought, from side to side and in all ways, and looking over all the facets of this ‘fourfold’ in all possible ways, since there is no relation which escapes his omniscience; the result of each view of this system, as seen from a certain place up to a turn, is a philosophy which expresses this total, if the philosopher deems it suitable to render the thought effective and to produce this philosophy.” From which 12 founding statements [follow]: “take into consideration
                the nullifying world
                the speaking world
                the desiring world
                the worldifying nothingness
                the speaking nothingness
                the desiring nothingness
                the worldifying speech
                the nullifying speech
                the desiring speech
                the worldifying desire
                the nullifying desire
                the speaking desire … in its entirety
        For 12 new philosophers among the thousand
        Coming up from the bottom of the Future


2.1   I call “One (of) desire” desire as One rather than One as desire

        Consider the One (of) desire

(up to a point, more or less, up to a being more or less, not
   approximating “as close as X”, not on the basis of any
      desire, before it disjoins itself into desired and desiring,
          and blends in the concept and the unconscious)

        … What is called thinking?

2.2   I call “Desiring desire” the doublet which opens analysis
        and the difference which implodes it in super-analysis

Either it desires itself
Inverts reverts itself into super-analysis
Big with a thousand desired-desiring amphibologies

Either it ceases in the One (of) desire to desire itself
Emerges to its own manifestation
As three states (of) desire
Categories of a non-analysis

           – The One (of) desire
                       – or the Desired-without-desire
                               – the order of the real
           – The Being (of) desire
                       – or the Desirings which are [the] multitude
                                                                                of desire-thinking
                               – the order of the symbolic
           – The Entity (of) desire
                       – or desiring Desire
                               – the order of the imaginary

2.3   I call “One (of) desire” or Desired the Enjoyed (of) jouissance

The One (of) jouissance rather than the jouissance of the One
That which in desire is enjoyed from both ends
That to which desire does not give its share
That part of desire which appears to desire alone
Its absolutely un-desirable and just so desired phenomenon

The Enjoyed suspended in its own immanence
What begins and completes itself with no circle
Begins there without departing from it
Completes itself there without return

Deserted without desire
Too simple the desert is not rare

Desired, absolute past of desire
Enjoyed, absolute past of enjoyment
As the Lived
Precedes the living the Affected
Affection the Enjoyed
Solitude of closed eyes before
The confinement of solitude

Reduced form enjoyment spark of desire
The Ir-reduced of the Enjoyed, the intense Extinguished of the Desired
Are a mystical razor
An ante-essential rather than supra-essential state

2.4   If as Desirings it is still possible to say of desire that it desires
        Being (of) desire
        It is suspended in-
        The Desirings remain

I call Desirings the multitude (of) axioms
Of the void beyond the Desired
On this side of the desire-Entity

Think in-Desired
Make Being void of desire
Prepare the dwelling of the Desirings

Of the Desired the axiom is never stated
Unless it is also the cause of the axiom
And insofar as it is

The axiomatics of Desirings adds nothing to the Desired
Just itself to itself
The axiom seen-in-full

Consider the fluxion of desired-desiring connections
Its suspension like a photograph
Reveals to the unclear side of the stream
A strict identity between the source and the mouth
The frozen flux of an eidetic Heraclitus
Frozen-in-One like a sky of eternal axioms

Desired is the non-moved and the non-moving
Desirings are the mobile or the flying moved once each time
Desire-desiring is the moved motor


The One (of) desire gathers without division all possible (undividable)
The Being (of) desire gathers without division all possible division
Being is particular – oh Desirings
Particle is the partition with nothing to part
A partition from one end to another
Without mixing with the Desired as is
The undiscernable molecule
of desiring Desire

Desire receives thinking not from thinking itself
From the grace of the One (of) desire and then thinking
Thinking receives desire not from desire itself
From the grace of the in-Desired and then of desire


Translated by Charles Wolfe


Author’s notes

“Desired”: past participle of ‘desire’, which I make into a noun.

“in-Desired”: en rather than dans, indicating an interiority or a radical inherence/immanence.

Sensés”-Senseless: translation of Heraclitean terms.

“Fourfold”: Heideggerian term (Cf. “The Thing”).

Jouissance”/“Enjoyment”: Lacanian term. I extract from it the past participle Joui (Enjoyed) which I make into a noun.

“Reduced”-“spark”: mystical terms. (Cf. Meister Eckhart).

“Ir-reduced”: not opposed to “Reduced”; cf. “irreducible”.

“Extinct”/“Extinguished”: past participle of ‘extinguish’, which I make into a noun.

“razor”: Cf. Ockham’s razor.

“ante-essential”: cf. the mystical term ‘supra-essential’; before Essence (=Being), above or beyond Essence (=Being).


: Editor’s notes:

I have emended the second term in §1.3’s antepenultimate line. It originally read ‘Chaosmose’, while Laruelle doubtless means ‘Chaosmosis’, the title of one of Guattari’s books. Cf. the French osmose, which translates to the English ‘osmosis’.

In §1.4, ‘self-position’ has been changed to ‘auto-position’, in keeping with standard translations of Laruelle.

“Nullifying nothingness” (1.5) refers to Heidegger’s statement “The nothing nothings.” Laruelle clearly has in mind the meaning ‘nothinging nothingness’, which unfortunately does not parse well into English.                                                                     — G.J.

New Translation of Living Currency Is Now Available

To my great excitement, Jordan Levinson has just posted an independent translation of Pierre Klossowski’s Living Currency (La Monnaie Vivante) on his website, available for perusal and download.

To those who have not read my recent (p)review of the text, Living Currency has been praised by Foucault as “the greatest book of our times” and is purported to provide the missing link from Bataille to Baudrillard and from Lacan to Foucault and Deleuze. It also played a key rôle in Lyotard’s Libidinal Economy, and doubtless (though less explicitly) in Deleuze & Guattari’s Anti-Oedipus.

If anyone is interested but finds Klossowski’s style of writing too abstruse, I intend to engage in a close reading of the text, delineating Klossowski’s thought in more accessible language, in addition to tying it in with other theoretical accounts of political economy (such as those of the authors mentioned above, plus the more contemporary For a New Critique of Political Economy by Bernard Stiegler). Optimally, I hope to figure out the text’s implications for the way we think about the economy & economics in general, and to incorporate these into my honors thesis on the work of Piero Sraffa (which you’ll hear more about in the near future).

(For the record, Levinson’s translation is unaffiliated with the translation by Reena Spaulings which I mention in my review.)

Guattari’s Glossary of Schizoanalysis

[I figured I might as well post this for fellow confuzzled readers of D&G. One should, however, note the suspicion of ‘tautological’ definitions posed by Bourdieu, following Wittgenstein, who decried the assumption of Western metaphysics that every word references a distinct object. Rather, we should look at words in terms of what they do: as a ‘toolbox’. Here, then, is a glimpse into some of the tools utilized by Guattari and Deleuze, though these are by no means exhaustive, tautological definitions, but merely two-dimensional renditions of multifaceted concepts. For other renditions, the reader is directed to this and this, as well as the following books:

  • Parr, A. (Ed.). (2005). Deleuze Dictionary. Edinburgh, Scotland: Edinburgh University Press.
  • Bonta, M. & Protevi, J. (2004). Deleuze & Geophilosophy: A Guide & Glossary. Edinburgh, Scotland: Edinburgh University Press.]


Arche-writing [arche-écriture]: expression put forward by Jacques Derrida who posits that writing is the basis of oral language. The writing of traces, imprints, conserved in the space of inscription, is logically anterior to time and space, signifier and signified oppositions. Schizo-analysis objects that this concept is still an all too totalizing vision, an all too “structuralist” concept of language.

A-signifier [a-signifiant]: we have to distinguish between signifying semiologies―that articulate signifying chains and signified contents―and a-signifying semiotics that work from syntagmatic chains without engendering any signification effect, in the linguistic sense, and that are susceptible of entering into direct contact with their referents in the context of diagrammatic interaction. An example of an a-signifying semiotics: musical writing, a mathematical corpus, computer syntax, robotics, etc.

Assemblage [agencement]: this notion is larger than structure, system, form, process, etc. An assemblage contains heterogeneous elements, on a biological, social, machinic, gnoseological, or imaginary order. In schizo-analytic theory of the unconscious, assemblage is employed in response to the Freudian “complex.”

Becoming [devenir]: this term related to the economy of desire. Desire flows proceed by affects and becomings, independently of the fact that they can fold over onto [se rabattre sur] persons, images and identifications or not. So an individual, anthropologically labelled masculine, can be traversed by multiple, and apparently contradictory, becomings: becoming feminine [devenir féminin] can coexist with becoming a child, becoming an animal, becoming invisible, etc.

Block [bloc]: This term resembles assemblage. It’s not a question of an infantile complex, but the crystallization of systems of intensities that traverse psychogenic strata and are susceptible of operating through perceptive, cognitive or affective systems of all kinds. An example of an intensity block: musical refrains in Proust, “Vinteul’s little phrase.”

Body without organs [corps sans organe]: Gilles Deleuze borrowed this idea from Antonin Artaud to describe the degree zero of intensity. The idea of the body without organs, unlike that of the death drive, does not implicate thermodynamic reference. Read the rest of this entry

Works Cited by Deleuze & Guattari in Capitalism & Schizophrenia

One of my goals this year is to start reading Deleuze & Guattari’s two-volume Capitalism & Schizophrenia series. I’m familiar with the work of Guattari thanks to Gary Genosko’s excellent (though at times mind-bogglingly recondite) introduction to his work, though I admit that all my current knowledge about Deleuze has been accumulated solely through blogs and discussions. I decided to peek at the endnotes of both texts with an eye out for ‘pre-readings’, since I not only want to know what they are saying, but how they came to their conclusions. Not that I intend to postpone reading D&G until I finish all of these, but at the very least, I think that one should be somewhat familiar with the works’ antecedents, even if that just means reading their Wiki pages. These, then, are the authors and works they cite for each respective text; multiple works by the same author are separated by plus signs.

Read the rest of this entry

Trying to Get Immanence Out of a (Philosopher’s) Stone: Archetypes, Sociobiology, Harry Potter, and the UK Riots

Click the picture for a more detailed explanation of the notion of signifier/signified.

[To make the parallel of Harry Potter & the Tottenham riots seem less farfetched, see here.]

There are a number of popular (i.e. non-academic) intellectual movements whose objective is to find an immanent basis for the meaning of signifiers. One such example is Jungian archetypes, which states that various symbols are innate in the human mind, and thus that symbols are “universally recognizable.” As well, the sociobiology of Desmond Morris seeks to ground social phenomena in biological instinct (once again, innate), e.g. he ascribes the tradition of women coloring their lips red to the fact that when a woman becomes aroused, her lips become engorged with blood, appearing fuller and redder; thus lipstick is a display of availability for mating, just as is the peacock displaying its feathers. A third, more contemporary instance of this tendency can be found in the Harry Potter series. In Hogwarts, students of witchcraft & wizardry are taught combinations of signifiers (e.g. a “swish & flick” of one’s wand combined with the words “Wingardium Leviosa” pronounced in a specific way) which are somehow inherently connected to their magical function. There is no talk of ‘inventing’ spells; presumably experimental wizards merely spout out Latin-sounding words in hopes that they’ll bring a result connected to their etymology. This essay will outline the three views described above; show how meaning is in fact not immanent, but for the most part purely arbitrary; and show how this immanent treatment of signifiers resonates within the UK riots, perhaps to the point of precluding any significant cultural change.

Read the rest of this entry

The Dialectical Moment: A Schema of the Adjacent Possible

Steven Johnson, an expert on creative geniuses and their ideas, has developed a concept which he calls the ‘adjacent possible’―roughly, the set of possibilities available with the resources and techniques of a given point in time. To illustrate, Gutenberg could not have built his printing press until a variety of minor inventions had been made, e.g. the wine press, which was the basis for his design. Johnson states that his concept provides a more cogent alternative to words such as zeitgeist, but it could be argues that much of the time the word zeitgeist is used, the ‘adjacent possible’ is the notion to which it refers.

G.W.F. Hegel is famous for his philosophy of history & the zeitgeist, as exemplified in his book The Phenomenology of Spirit. The most common interpretation of Hegel’s method was developed by Heinrich Moritz Chalybäus and popularized by Marx, with three stages: Thesis, Antithesis, Synthesis. (Hegel himself never used this terminology, and in fact disparages cold, rigid formulas in his preface to the Phenomenology, but Chalybäus’s formula works well enough that it has been preserved for over a century; nevertheless, the close reader of Hegel should bear the above in mind.) In the Thesis stage, an idea or historical stage (‘moment’) occurs. In the Antithesis stage, a historical moment occurs that is entirely opposite to that of the Thesis state. Finally, in the Synthesis stage, the contradictions of the Thesis & Antithesis stage are resolved (‘sublated’), and the Synthesis becomes the Thesis for a new Dialectical process.

The concept of the adjacent possible can be used to make sense of the famous quotation by Hegel, “What is real is rational, and what is rational is real.” There are many interpretations of the above quotation, which can seem deceptively simple. It might be clearer to think about this phrase as “What is thinkable is possible, and what is possible is thinkable,” the latter part referring to the adjacent possible: an idea becomes thinkable only after its conditions have made their way into the zeitgeist.

I have a rule that I’ve developed for myself regarding interpretation, however: the meaning of a quotation can only be fully expressed by the words that the author has used. Disregarding translation from the German, as well as textualism, the following answer emerges: Hegel wanted to emphasize the actualization of elements in the adjacent possible, and his use of the word ‘rational’ is peculiar to his own notion of ‘reason in history’.


**Note: This new emphasis by Steven Johnson on the possible strikes me as a Deleuzian twist to Hegel. Perhaps this betrays that Deleuze’s antagonism may have been brought on by ‘anxiety of influence‘ rather than simply disagreement.