Chaosophy - autonomous learning

and Time. It takes back its effect, conquered against the instruments
of Power, in the real, it will help all the assaults against the
police, the courts, the army, the power of the state in the factory,
and outside.
Gilles Deleuze: What Pividal said earlier, what Clastres just said
seems absolutely right to me. The essential thing for us is the
problem of the relationships between machines of desire and social
machines, their different gears, their immanence in regard to each
other. That is: how unconscious desire is an investment in social,
economic and political fields. How sexuality, or what Leclaire
perhaps would call the choice of sexual objects, only expresses such
investments, which are in fact investments of flux. How our loves
are derived from universal History and not from mommy and
daddy. Through a beloved woman or man, a whole social space is
invested, and can be in different ways. So we are trying to show
how the fluxes flow into different social fields, what they flow on,
what they are invested with, encoding, overcoding, decoding.
Can one say that psychoanalysis has touched upon all this in
the slightest way, for example with its ridiculous explanations of
fascism, when it makes everything stem from images of father and
mother, or familialist and pious signifiers like the Name of the
Father Serge Leclaire says that if our system works, that's not a
proo£ because everything works. That's certainly true. We say so as
well: Oedipus, castration, that works very well. But what are their
effects, at what cost do they work That psychoanalysis appeases,
relieves, that it teaches us resignation we can live with, that is certain.
But we are saying that it has usurped its reputation of promoting,
or even of participating, in an effective liberation. It has crushed
phenomena of desire on a familial stage, crushed the whole political
and economic dimension of the libido in a conformist code. As
soon as the "patient" begins to talk about politics, to rave about