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Chaosophy - autonomous learning

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forms that are bound together on the full body of a society, precisely<br />

to the extent that they are "on" this body, or to the extent that they<br />

are really distinct. The desiring-machine as a movement to the<br />

limit: the inference of the full body, the eliciting of simple forms,<br />

the assigning of absences of ties. The method employed in Marx's<br />

Capital takes this direction, but its dialectical presuppositions<br />

prevent it from reaching desire as a part of the infrastructure.<br />

Thirdly, the relations of production that remain outside the<br />

technical machine are, on the contrary, internal to the desiringmachine.<br />

Admittedly, they no longer exist as relations, but as parts<br />

of the machine, some being elements of production, and others<br />

elements of antiproduction.16 J.J. Lebel cites the example of certain<br />

sequences of Genet's film that form a desiring-machine of the<br />

prison: two prisoners locked in adjoining cells, one of whom blows<br />

smoke into the other's mouth through a straw that passes through a<br />

little hole in the wall, while a guard masturbates as he watches. The<br />

guard is both an element of antiproduction and a voyeur component<br />

of the machine: desire is transmitted through all the parts. This<br />

means that desiring-machines are not pacified; they contain dominations<br />

and servitudes, death-carrying elements, sadistic parts and<br />

masochistic parts that are juxtaposed. Precisely in the desiringmachines,<br />

these parts assume, as do all the others, their strictly<br />

sexual dimensions. This is not to say, as psychoanalysis would have<br />

it, that sexuality has at its disposal an Oedipal code that would<br />

supplement the social formations, or even preside over their mental<br />

genesis and organization (money and anality, fascism and sadism,<br />

and so forth). There is no sexual symbolism, and sexuality does not<br />

designate another "economy," another "politics," but rather the<br />

libidinal unconscious of political economy as such. The libido, the<br />

energy of the desiring-machine, invests every social difference as<br />

being a sexual difference, including class differences, racial differences<br />

and so on, either in order to guard the wall of sexual

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