Anti-Oedipus: Capitalism and Schizophrenia

Anti Oedipus Capitalism and Schizophrenia am Books I could possibly say that this book ruined my life I have never grappled with a book for as long as this one for months I read and re read it I d

Anti-Oedipus: Capitalism and Schizophrenia am Books I could possibly say that this book ruined my life. I have never grappled with a book for as long as this one, for months I read and re-read it. I decided that I had to incorporate it into a paper that ended up taking me over a year to actually write and then edit, and then edit some more and then write some more before I finally decided to mail the stupid thing out to the professor from a mailbox that happened to be in front of some buildings that some planes would crash into about an hour or so later. There are lots of parallels I could start to draw here between the events of a certain morning, their effect on me and my future and how this book I can't help but sort of kind of place into the whole fucking mess (joke?) that my life has been ever since something like December 18th 1999, the day I picked this book off the shelf at the philosophy section that I am now responsible for running. (in fairness I have to include Kafka with this book, since the paper in question was about the Deleuze and Kafka)Anti-Oedipus is like no other philosophy book I'd ever read. There is no way to write a real review of it. It's difficult as hell. It has language in it that is both offensive and mind achingly difficult. The concepts are so concrete but at the same time abstract in a way that it's difficult to keep ones mind working in the right ways to get the thoughts to even make sense. It's like reading a paradox, but one which you know there is something more to it than just empty sophistry. The book stands for everything that can be good about life, but also a strong yelling reminder that you will only fail, that you'll sellout or be destroyed in the process of living. This review may be continued at a later time, the entire thread I was on just got annihilated in my head. . A major work in the development of critical theory in the late 20th century, ANTI OEDIPUS is an essential text for feminists, literary theorists, social scientists, philosophers, and other interested in the problems of contemporary Western culture An important text in the rethinking of sexuality and sexual politics spurred by the feminist and gay liberation movements A major work in the development of critical theory in the late 20th century, ANTI OEDIPUS is an essential text for feminists, literary theorists, social scientists, philosophers, and other interested in the problems of contemporary Western culture An important text in the rethinking of sexuality and sexual politics spurred by the feminist and gay liberation movements Margaret Cerullo, Hampshire College.. A viral Book Anti-Oedipus: Capitalism and Schizophrenia Highly recommend having some experience with Marx, Freud, and Levi-Strauss; Nietzsche, Lacan, and Saussure will also be helpful.You don't gotta read the whole thing! The first and last chapters will give you the gist of the book's main ideas. The takeaway: Dissolve into the flux you already are. Summary: Anti-Oedipus has two aims. The first is to critique the prevailing Freudian/Lacanian psychoanalytic model of the ego, which D&G call "Oedipus." The second is to create a new conception of subjectivity, and to offer a new method of anaylsis--schizoanalysis--to go with it. The major innovation D&G offer is to change the way we think about people. Rather than taking it for granted that people's conscious and unconscious desires are unified under the concept of the "ego," D&G want to show how egos are constructed over time by collections of free-flowing, disparate swarms of desire which aren't bound together in a unity, but are each discrete units themselves. They also want to suggest that, just as an ego has been historically created by contingent forces, so it can be destroyed and recreated anew. For psychoanalysts, egos are the main unit of analysis. Every person has an ego. It's assumed to be a universal structure that we all possess. Psychoanalysts aim to study how egos change throughout a person's lifetime, as well as to produce healthy egos by treating them with therapy when they malfunction. D&G want to suggest that this way of thinking about people carries normative ideas or demands about how people should function. Psychoanalysts aren't merely disinterested observers. They play an active role in constituting patients as "sick" or "healthy" and shape their subjectivity to fit the demands of contemporary capitalist society. In this sense, psychoanalysts are akin to police officers of subjectivity: they demand complicity of their subjects, and are ready to punish those mad ones who fail to comply. There is a clear correspondence, then, between the subjectivation of healthy patients and healthy citizens. So psychoanalysis intersects with sociology. The two can't be divorced from each other. So alongside D&G's investigation of how psychoanalysts produce egos from primordial flows of desire, they'll trace a genealogy of historical modes of production as well. These two investigations, the psychic and the social, meet in the question: why do people not only consent to repression (whether it be from an analyst or a capitalist), but desire it? And how can we free ourselves from our allegiance to Oedipus? Marx's historical analysis of the modes of production & Freud's historical analysis of ego relationsaren't two separate investigations (the mental and the physical, the imaginary and the real, the individual and the collective), but the same one. Both analyze the process by which desires are produced. D&G call this process "desiring-production." But what is desire? Uniting the social and the psychical requires D&G to reconceptualize the philosophical concept of desire. Psyches must be shown to be material processes. And likewise, there must be something psychical about material processes. Classical conceptions of desire establish it as something metaphysically different from matter. In the classical model, matter is taken to be absolutely positive--it is what it is, it exists solely in the here and now, it has no will, it is entirely subject to external forces. Meanwhile, desire is taken to be absolutely negative--desire wants what is NOT here and now, what is elsewhere. This distinction between the positivity of matter and the negativity of desiring psyches retains a dualism that has allowed Marx & Freud to be conceived of as separate for so long. D&G want to suggest that we think about desire differently. Instead of a negative force based on a lack of something, desire is a positive force of production that brings bodies together and separates them again. Desire can be likened to a productive machine, a "desiring-machine." If desire is a productive force, then we can speak of an economy and even a sociology of desire, just as we speak of economics and sociologies of modes of production. The difference between the two is one of scale--macro and micro--but not of kind.Desiring-machines are infinitely productive forces that constitute our subjective experience of reality, the world that we know everday, replete with language, concepts and emotions. An ego is a collection of many composite desiring-machines that are held together by each machine's force of desire. But egos, concepts, language, and emotions aren't fundamental to desiring-machines. Rather, they're secondary manifestations, or concretions, of desiring-machines' productions. Initially, desire is non-conceptual (If you're familiar with Lacan, we can say here that desire is akin to the Real--that which precedes and excedes reality, but also that productive force which produces reality). Better to think of it in physical terms. So D&G use the language of thermodynamics or liquid dynamics to conceive of how desiring-machines operate. Desiring-machines can be likened to a liquid undergoing phase transitions: sometimes it congeals into more-or-less viscous and solid formations, after which it can decondense into a free flow once again. It appears more like a stable "thing" in its solid forms, but we have to keep in mind that it's really at heart a chaotic force, and that it can just as easily dissolve its semi-stable forms as it can produce them. In this thermodynamic language, the semi-stable forms that desire sometimes appears in are analogues for egos and their representations of reality. Desire's more viscous states are analogues of impersonal, unconscious affective corporeal forces which disrupt or exceed our representations of reality. So we have the personal and the impersonal, the solid and the liquid. It's all a matter of how desire is arranged, what forms the desiring-machines take. If desire can be so potentially volatile and revolutionary--that is, liquid--why is it that so many structures of our reality appear immutable and universal? Families, states, capital, do these structures survive and hold themselves together? What keeps them from dissolving? Desiring-machines have a function, and that is to produce desire. Remember that desire is a positive force that aims to bring bodies together (into semi-stable solid formations) and to separate bodies once again (back into free-flowing liquid forms). So desiring-machines are naturally drawn to each other. They want to link up with each other and create circuits, lines, matrices, and all sorts of other structures along which desire can flow. Desiring-machines do not necessarily have any fixed or long-lasting objects of desire, so their relations with other machines can be long-lasting or very short. They connect, share flows, disconnect, and search for other machines to connect to. Sometimes, purely as a matter of chance (owing to tendencies towards stability and predictability in population statistics such as the law of large numbers) many desiring-machines can assemble into semi-stable aggregates. These aggregates are nothing more than contingent mosaics of externally-related desiring-machines. And this point is vital: an assemblage of desiring machines is not a unity, not a whole, not a totality; the machines are not parts; each functions separately from the others, any can break off at any time or reshuffle to establish new connections, new assemblages. What is novel in D&G is the eradication of any appeal to totality, to an organism as such. There is as yet no organism, no subject, no Oedipus--or rather, Oedipus is made of millions of swarming mini-Oedipuses, each their own subject. In order to produce a unified ego from this swarm of desiring-machines, something else must happen: the "one" as a unity that transcends any one of its parts must be produced, and it must be produced by the individual desiring-machines themselves. And once they produce the one (the phallus, the despotic signifier), it becomes a really magnetic force, so real that it appears as primary to the many. An aggregate of individual desiring-machines, though not a formal unity insofar as no machine has allegiance to any other, nevertheless effects a material, almost magnetic pull towards other free desiring-machines. It draws desiring-machines to it, acting like a strange attractor or a gravitational force. Once attached to this large body, the aggregate subsumes the individual into itself as part of its behemoth consuming structure. And here we have the universality of structuralism, of myth, capital, Oedipus. In its pull on free individuals, a reversal of the production process happens. Now, the individual desiring-machines no longer appear as the primary producers--they are now the ones being acted upon, or produced, by the aggregate (D&G alternatively describe the free desiring-machines as organs and the aggregate of desiring-machines a body-without-organs). The aggregate exerts a force greater than any individual, and thus its unity can appear to be primary to the multitude it is really comprised of (Applied to capitalism, the process is analogous to the seduction of individual laborers--desiring-machines--towards the product and eventually capital--body-without-organs--that they produce. A reversal of poles: capital, though entirely produced by laborers, is greater than any one of them taken individually, and even a large mass of them taken collectively. Here capital appears as primary to labor-power; ideology becomes the primary reality; and laborers are now willing to defend the capitalist system that oppresses them). And this is where psychoanalysis and capitalism start: by understanding the aggregate as the primary producer, rather than understanding it as a product of many producers. Again, the status of the producers here is not that of a unified 'collective' but of a swarm of disparate 'individuals.' 'The' molar subject is really, at core, a hundred million molecular subjects. Because the molar is the molecular, because desiring-machines have no necessary tendency towards unification, it is also in their nature to rupture their connections, their allegiance to the whole. This is of course the second phase of what it means to be a desiring-machine--to never be content with what is, to always seek novelty. Therefore, the aggregate of capital, of Oedipus--of any social structure--is continually breaking apart, rupturing, and rearranging itself as it functions. In fact, this just is part of its function. The desiring-machines do not stay put. They are moving around, making and breaking new connections, the whole time. They rarely escaping the gravitational orbit of the aggregate: most often they break free of the surface and are pulled right back into the mix. In this way, the aggregate maintains an order, a unity, through the micro-chaos of its individuals. In fact, this is thelifeof the whole itself--to appropriate and reappropriate all individual forces to its universal structure, its code. Capitalism works so well because it incorporates all antitheses into its structuring--this is the formal definition of capitalism. Capitalism takes the form of a revolutionary machine. Its function is to accelerate, to increase, speed up, the process of breakdowns and recombinations, to create ever-new codes and arrangements of desiring-machines, continually surpassing itself. But capitalism isnota revolutionary machine, because each restructuring of itself (what D&G call deterritorialization) remains just that: a re-structuring (a re-territorialization). It plays on the polymorphously perverse flows of desiring-machines to produce novelty, and to appropriate that novelty for itself. It encourages an ordered chaos and entropy so that it can assimilate entropic and chaotic forces into its tool-box. In this way, it is actually the most anti-revolutionary machine in that it incorporates revolution, destructuring, into its very structure. Structure is always reasserted, and reasserted through the very production of chaos. The task of schizoanalysis is to use capitalist and psychoanalytic modes of production to really revolutionary ends. Here the revolutionary is the schizophrenic--what cannot be coded or assimilated, what refuses and destroys structure, what scrambles codes, words, concepts, names, identities, egos, for fun; without rest, without occupation of any. Schizophrenia lives desire as flow, as pure becoming, universal difference. A schizophrenic ego functions not as a whole, a one, a totality, but as the aggregate of individuals that it already is. The task of schizoanalysis, then, is to become-molecular, become-multiple, to destroy Oedipus by breaking apart, fracturing--and not reforming. There's still a problem, though, in that desire has two moments or aspects to it: chaos & cosmos. The cosmos may be ultimately a projection of chaos, but it is still a natural movement of desire. Schizophrenics still speak. And this is the answer: schizophrenics still speak, but as word salad. They use the code, the structure, to its own dissolution: tearing off a piece here and there and throwing them into the air, stealing bricks from walls and dropping them into rivers, agreeing to be one thing at one moment and rejecting it at the next. They are virus, destroying the body from within. But to become-schizophrenic by oneself in capitalist society is to risk being institutionalized. Schizoanalysis cannot be an individual project. Desire, insofar as its aim is to dis/connect desiring-machines, is always social. The task of schizoanalysis, then, is to de-Oedipalize en masse, a group 'suicide' of Oedipus in order to birth--who? or what? No one in particular, because schizophrenics, desiring-machines, are the potential to be everyone, everything. Ultimately Nietzsche wins the day: Zarathustra is mad; Zarathustra is a swarm of battling affects; andeveryone is Zarathustra . Seriously, though, just read the first and last chapter and skip the rest.
Anti Oedipus Capitalism and Schizophrenia Penguin The two wrote a two volume work on anti psychoanalytic social philosophy called Capitalism and Schizophrenia The first volume, Anti Oedipus, is their best known work Michel Foucault, one of the leading philosophical thinkers of the th century, was born in Poitiers, France, in He lectured in universities throughout the world served as director at the Institut Franais in Hamburg, Germany and Anti Oedipus Anti Oedipus Capitalism and Schizophrenia by Gilles Deleuze Mar , Anti Odipus, Capitalism and schizophrenia A Marxist attack on Freud Karl Marx and Sigmund Freud are the two most influential intellectuals in the modern era Yet for a long time their ideas have existed in parallel to each other, each to his sphere of either psychology or politics. Anti Oedipus Capitalism and Schizophrenia by Gilles Dec , Anti Oedipus Capitalism and Schizophrenia by Gilles Deleuze GillesDeleuze on FREE shipping on qualifying offers Anti Oedipus Capitalism and Schizophrenia by Gilles Deleuze Anti Oedipus Capitalism and Schizophrenia Athlone Aug , Anti Oedipus Capitalism and Schizophrenia By Gilles Deleuze, Felix Guattari See larger image Published Format Paperback Edition st Extent ISBN Imprint The Athlone Press The Anti Oedipus Capitalism and Schizophrenia work by Anti Oedipus , the first volume of a two volume work Capitalism and Schizophrenia written with the radical psychoanalyst Flix Guattari , is an extended attack on traditional psychoanalysis and the concept of the Oedipus complex, which the authors contend has been used to suppress human desire.

  1. Deleuze is a key figure in postmodern French philosophy Considering himself an empiricist and a vitalist, his body of work, which rests upon concepts such as multiplicity, constructivism, difference and desire, stands at a substantial remove from the main traditions of 20th century Continental thought His thought locates him as an influential figure in present day considerations of society, creativity and subjectivity Notably, within his metaphysics he favored a Spinozian concept of a plane of immanence with everything a mode of one substance, and thus on the same level of existence He argued, then, that there is no good and evil, but rather only relationships which are beneficial or harmful to the particular individuals This ethics influences his approach to society and politics, especially as he was so politically active in struggles for rights and freedoms Later in his career he wrote some of the infamous texts of the period, in particular, Anti Oedipus and A Thousand Plateaus These texts are collaborative works with the radical psychoanalyst F lix Guattari, and they exhibit Deleuze s social and political commitment.Gilles Deleuze began his career with a number of idiosyncratic yet rigorous historical studies of figures outside of the Continental tradition in vogue at the time His first book, Empirisism and Subjectivity, isa study of Hume, interpreted by Deleuze to be a radical subjectivist Deleuze became known for writing about other philosophers with new insights and different readings, interested as he was in liberating philosophical history from the hegemony of one perspective He wrote on Spinoza, Nietzche, Kant, Leibniz and others, including literary authors and works, cinema, and art Deleuze claimed that he did not write about art, literature, or cinema, but, rather, undertook philosophical encounters that led him to new concepts As a constructivist, he was adamant that philosophers are creators, and that each reading of philosophy, or each philosophical encounter, ought to inspire new concepts Additionally, according to Deleuze and his concepts of difference, there is no identity, and in repetition, nothing is ever the same Rather, there is only difference copies are something new, everything is constantly changing, and reality is a becoming, not a being.

841 Reply to “Anti-Oedipus: Capitalism and Schizophrenia”

  1. I could possibly say that this book ruined my life I have never grappled with a book for as long as this one, for months I read and re read it I decided that I had to incorporate it into a paper that ended up taking me over a year to actually write and then edit, and then edit some and then write some before I finally decided to mail the stupid thing out to the professor from a mailbox that happened to be in front of some buildings that some planes would crash into about an hour or so later Th [...]

  2. Highly recommend having some experience with Marx, Freud, and Levi Strauss Nietzsche, Lacan, and Saussure will also be helpful.You don t gotta read the whole thing The first and last chapters will give you the gist of the book s main ideas The takeaway Dissolve into the flux you already are Summary Anti Oedipus has two aims The first is to critique the prevailing Freudian Lacanian psychoanalytic model of the ego, which DG call Oedipus The second is to create a new conception of subjectivity, and [...]

  3. When I was in England I joined an informal discussion group about this book The group included my advisor and his wife We read the first paragraph and his wife said, That paragraph is sexist My advisor swore at his wife, and then the discussion group was done.

  4. I think people FEEL like they should give this book five stars but, unlike machines, they are not honest with themselves and feel compelled to rate it higher than it deserves 1968 drivel.

  5. One of my top few favorite books ever Wacky prose that hides its dense, educated side with unabashededly mindfucking disregard for s, academic humility, linearity It s or less a critique of the early Lacan s emphasis on the Oedipal complex and the way that emphasis typifies structural analysis in anthropology and psychology, which was trying to edge out philosophy in France at the time Of course, since it s Deleuze, it also has a vitalist, anti law, anti transcendence agenda Since it s Guattari [...]

  6. Psychoanalysis was from the start, still is, and perhaps always will be a well constituted church and a form of treatment based on a set of beliefs that only the very faithful could adhere to, i.e those who believe in a security that amounts to being lost in the herd and defined in terms of common and external goals.My review from 1994 would be gushing, one near febrile abuzz with the insights revealed in this suicide vest of a book My 2011 self appreciates the arsenal of metaphors and allusions [...]

  7. I ve actually had a copy of this book for several months, but, honestly, it keeps tossing me out around page 7 or so Like my mind shatters after about 7 pages of this I can t tell whether or not it is bullshit It seems like something is going on here that maybe I am not equipped to understand, almost like when I am trying to read a book in an antiquated form of French because my modern French isn t even very good This book is a little vortex, a little black hole that keeps pulling me back to it [...]

  8. The introduction by Foucault is certainly a healthy way to view this book As a guide to leading a non fascist life, this work condenses a great number of ideas, and attempts to dismantle discourse on the hang ups of would be revolutionary groups.I would describe the writing style as delirious At times it is very lucid, hitting hard at ideas standing in the way of the non fascist life and free thought At others, the prose descends, or rather extends explodes down lines of escape, off in a million [...]

  9. Reading this book was an exercise in frustration Occasionally productive frustration, but frustration nonetheless While I was reading it, I referred to it as the book I don t understand But I think in the end I did get something out of it.So this is Deleuze and Guattari s big attack on Freud, Lacan, and basically all of psychoanalysis They suggest that psychoanalysis decides your diagnosis from the start ie everyone has an Oedipus complex , and proceeds from that point You can never finish being [...]

  10. This is pop philosophy and not serious political thought If Orwell read this he would have eaten it and then puked it out projectile vomit style It is the postmodern writing that so terrifies Sokal All of that being said, it is damned fun to read Just don t take it too seriously People who fall deeply into this stuff become pretentious hipster assholes The introduction by Foucault is important if you want any chance in understanding this mess It sure could use footnotes.

  11. done done donezo with this Whopper Big Mac of an attempt to liberate everyone from everything through the embrace of deterritorialized schizo desire and the rejection of paranoiac Oedipalized reterritorialization Essentially the optimistic, convoluted counterpoint to Baudrillard s gnomic, solution free work but in neither case are the answers answers in any specific case This book, of which I read about 70% glossing over much of The Holy Family and the first half of Savages, Barbarians, Civilize [...]

  12. Some day I will read some Deleuze Meanwhile, my first attempt at this volume two years ago has left the following passage haunting me, that phrase, A schizophrenic out for a walk a better model than a neurotic lying on the analyst s couch A breath of fresh air, a relationship with the outside world Lenz s stroll, for example, as reconstructed by B chner This walk outdoors is different from the moments when Lenz finds himself closeted with his pastor, who forces him to situate himself socially, [...]

  13. to me this was the philosophical equivalent of thinking you know what jazz is smoky, midnight, bar and then hearing bitches brew challenging but in yr face liberating i especially admired the strategic use of dull old Kant to mess with heads.

  14. 1 Oedipus Power is maintained by our submission to the Oedipus myth Oedipus myth as a psychological explanation of why the masses accept a system which does not favour their own interests.2 In Western Civilisation desire is conceived of as a means of acquisition rather than a means of production This slant is important in maintaining the surplus, capitalist economy and any revolution would have to alter the perception we have of desire From a glance at the other reviews on this is a kind of book [...]

  15. Before A Thousand Plateaus, Deleuze and Guattari penned this sprawling critical analysis of modernity Essentially a synthesis of Freudian psychology and Marxist theory, this is one of the weirdest and most interesting books I ve ever read The reader must be prepared to confront an idiosyncratic and obfuscating, according to the critics sort of jargon desiring machines plug into one another to form assemblages that constitute the social order, or socius inscribed upon the body without organs It a [...]

  16. I said my mothers deadWell I don t care about itI said my father s deadWell I don t care about itIt happens anywayIt happens anywayOn the edge of BurmaWe re on the edge of Burma When I first read this I didn t fully understand it it only really made sense after reading Difference and Repetition This is one of the weirdest books I ve ever read The central thesis is that society has become Oedipalized The very myth of the Oedipus complex is producing neurotics instead of helping people because it [...]

  17. In his foreword, M Foucault interprets Anti Oedipus as a book of ethics This isn t evident from the text itself, as the authors are almost never explicit about how one should live Instead they invent and combine neologisms like desiring production, body without organs and deterritorialization to build their philosophy, making for a confounding couple hundred pages before you get a handle on the terminology And the translators into English don t help I m sure they tried their best, but sometimes [...]

  18. Other reviewers are better at describing the content I can say that it messes with my head in a good way every time I pick it up It took me two tries to finish it, which I ve done twice I have partially read it several times it bogs down in the middle and it s hard to push through all the anthropological stuff about filiation I love the way it rips Freud a new one, condemning Oedipus as a fascist mechanism But there s so much here It will change the way you think I also cannot recommend highl [...]

  19. This is one of those theory books that I find so much meaning in that I can just open a page and read anything into it In fact, Frank I came up with a game called The Anti Oedipus 8 Ball where we walk around with the book and let people ask us questions then we open a page any page and read Try it it s like magic or something.

  20. Marx, meet Freud and Lacan Freud and Lacan, meet Deleuze and Guatarri they re the ones who are going to drug you, steal your clothes, and walk you naked through the streets In Anti Oedipus, DG introduce and thoroughly describe their project of schizoanalysis.

  21. in my top 5 theory books of all time, and one of my favorite books across genre divides, period the style makes me smile every time i read it, and the point is one of the most important to me as well.

  22. Read it just for this line on page 5 or 6, The neurotic on the analysts couch we find alot less relevent then the schizophrenic out for a walk signed A schizophrenic out for a walk Kassy

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