Monday, January 21, 2013

Materialist Conatus



I feel like I was born at just the historical disclosure to be a snake-oil caravan Deleuzo-guattarian evangelical. 'Excuse me brother, have you heard the good word of the rhizome and absolute deterritorialization?. . .' Love love, joy joy, destruction destruction *flips over the table and melts into objects*

"The complexions of the psychotic real, in their clinical emergence, constitute a privileged exploratory path for other ontological modes of production in that they disclose aspects of excess and limit experiences. Psychosis thus not only haunts neurosis and perversion but also all the forms of normality. Psychotic pathology is specific in that for x reasons the expected toilings-and-froings and the ‘normal’ polyphonic relations between the different modes of bringing into being of subjective enunciation see their heterogeneity compromised by repetition – the exclusive insistence of an existential stasis that I describe as chaosmic and which is capable of assuming all the hues of a schizo-paranoiac-manic-epileptoid, ect., spectrum. Everywhere else this stasis is only apprehended by way of avoidance, displacement, misrecognition, distortion, overdetermination, ritualization. . . In these conditions, psychosis could be defined as a hypnosis of the real. Here a sense of being-in-itself is established before any discursive scheme, uniquely positioned across an intensive continuum whose distinctive traits are not perceptible by an apparatus of representation but by a pathic, existential absorbtion, a pre-egoic, pre-identificatory agglomeration. As long as the schizophrenic is installed at the centre of this gaping and chaotic opening, paranoiac delire manifests an unbounded will to take possession of it.”[1]

“The point is to discover and restore belief in the world, before or beyond words. Is it enough to go live in the sky, be it the sky of art and painting, to find reasons to believe (passion)? Or shouldn’t we invent a ‘medium level’ between earth and sky (First Name Carmen)? What is certain is that believing is no longer believing in another world, or in a transformed world. It is only, it is simply believing in the body. It is giving discourse to the body, and, for this purpose, reaching the body before discourses, before words, before things are named: the ‘first name,’ and even before the first name.”[2]


[1] Felix Guattari, Chaosmosis: An Ethico-Aesthetic Paradigm Tr. Paul Bains and Julian Pefanis (Indianapolis: Indiana University Press, 1995), 79.
[2] Gilles Deleuze, Cinema II (London: Continuum, 2005), 167.


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