the guattari complex__L’inconscient machinique_La révolution moléculaire,
Named after the work of Felix Guattari the 'complex' is virtual and combinatory. Although this blog refers to the name Guattari singularly, it is also a burrow between the two Blogs of the Fictions... Thus, it becomes a line of glissade between two 'volumes,' two blogs of fictions.
Guattari was not an Imposter He was your best friend, you recall meeting him after your first shock thereapy? that low life from the nuthouse,forced you to take it, administtering death to you, was Felix thwe cool cat what reached over that horridying abyss of death and family, resuce you rescue
the real Imposter is Zizek, an agent from teh former eastern block who likes to joke about the Gulag,
hes not a conscious one but a sleeping one.
to be continued.
his provocativeness and Bolshevism inverseslely proportion to the original led him to support Trumop
And nowaways he supports the western war against russia under the guise of support for Ukraine in
he believes in castration and Lacan polce hes a trranscendetal signifier with a nothhingnessws
Just last nite I came over this video and the channel too it's interesting an does a fair job of giving some honest
balanced views abut Felix Guattari and puts paid, to some extent, of the myth
or notion he was a charlantan or imposter!
I wasnt awae prior to this that Sokal and Bricomnt attacked Guattari specifically . Ive not read their 'b ooks'
I suspect they are bitter old maids stuck in their ways
like Dawkins Hitchens and the rest of that dreadful
crowd of imbibers and bores who Kierkegaard who 'd published marvellous weird books like Guattaari also
he'd have shrugged them off into the Concept of Bores verses the more
noble ones
of Dread and Anxiety
'desire machines
and subjective muations'
Pierre Felix is the most inventive
thinker
he switches gears in mid thought and sentence
as if he was operating a cut up machine
at a
conceptual level
with gears moving
at
simultaneous high
speeds
I ve watched the entire vid once an then a bit and will say
however he's not
very good about RD Laing
or
others
(For example Thomas Szaz) on the question of mental illness
and the
political context t of LaBorde
and the relations s
to the work
of Franco Basaglia and others
in ITaly and the relaitons to the Red Indians and AUtonomia
in the 70s
Or Mony Elkaim in Belgium
there is a context
but this is not a put down just remarks
(and the author himself states he forgets to discuss
shock therapy)
But all in all this is refereeing and a I love
the swipe he takes a the shitty
shell help books
scene and all that crap!
and the honest purveyors of so called therapies
of that
ilk
i
I know friends and others
who've spent years of their lives
wasting money and energy
being trapped into that vaccuum cleaner of bs
___________________
PunishedFelix is the name of the beautiful channel
where this work is being done! whats also refreshing is the fellow deosnt seem to be an academic
so hes bring thank goodness! some differnt areas and perspectives
to all this
I
In this video, we ( I never understand the editorial we! oui? hahahha )
explore the claim that Félix Guattari is an "intellectual imposter", as asserted by
Sokal, Bricmont and Dawkins in 1998.
What did he do with his life? Why was his work so hard to understand, especially back in 1998? Was he really an "intellectual imposter" with "strong ambitions to
succeed in academia"? (Well to my knowledged he was neer remotely into the
academic milieu as such esp the one in France of the 70's and 80's etc.)
And will I ever learn how to pronounce words correctly?
MAN i feel dumb for
not bringing up electroshock therapy maybe next time
Sources:
- La Borde: A Clinic Unlike Any Other
- Félix Guattari (Found in Chaosophy)
- Institutional Intervention - Interview with Félix Guattari
(Found in Soft Subversions)
- Psychoanalysis Should Get a Grip on Life - Félix Guattari (Found in Soft
Subversions)
- Intersecting Lives - François Dosse
- Fifty years chlorpromazine: a historical perspective
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The transcript for this andother recent blog posts is generated by the youtube channel bot! it's an amazing service and sometime little errors and mistakes creep ina nd pop up, like the start of this one for instance,
0:00
'Elly's got that II was a French analyst
00:02
semiology stand militant organizer best
00:05
known for his work with the philosopher
00:06
Gilley fellows he wrote for extremely'
Now that is beautiful deterritioiralzaiton!
hahhaha
Poor Eric Alliez and other overly literal students of Guattari and Deleuze (like dear Terence Blake who is misguided more often than not, and Allize rambling on the way he was about
agencement versus assemblage
and how assemblage is a weak translation
my god! who givces a damn! its english you fool not fr3ench
and sam eiwht mr Blake
00:00 Fe Felix Guattari was a was a French analyst
00:02
semiology stand militant organizer best
00:05
known for his work with the philosopher
00:06
Gilley fellows he wrote for extremely
00:09
dense works of experimental theory
00:11
produced ten collaborative works and
00:13
there are now six posthumous collections
00:15
of his essays and lectures involved in
00:17
numerous organizations throughout his
00:19
life it was his foundational role in the
00:21
Federation of groups for an
00:23
institutional study and research and the
00:25
organization of solidarity and aid to
00:27
the latin american revolution that
00:29
brought him into contact with Daniel
00:31
Kahneman D jean-jacques LaBelle and
00:34
Julian Beck with whom he soon organized
00:37
the movement of the 22nd of March a
00:39
rebellion which grew to what we now know
00:42
as May 68 it is from this point that our
00:45
investigation into kabadi
00:46
will begin during in 1971 Conference of
00:49
lakhan's fourteen school of Paris
00:51
confetti holds an intervention a brief
00:53
but powerful critique into the
00:55
traditional rules of Italian
00:56
psychoanalyst in this intervention
00:59
titled money in the analytic exchange we
01:02
find that that he's critical of the
01:03
acceptance of money in the relation of
01:05
an analyst to an analysis and he claims
01:08
there is no service provided both the
01:10
analyst and the analysand have different
01:13
modes of working which were of equal
01:15
importance and value and instead he
01:18
proposes that the analyst and the
01:19
announced end should both earn money he
01:22
declares when the psychoanalyst is paid
01:24
he is in fact reproducing a certain
01:27
process of crushing the patient to adapt
01:29
him onto the personal logical poles of
01:31
capitalist society this intervention
01:33
challenges our understanding of the
01:35
notion of profit the modes of production
01:37
and the analytic relationship it helps
01:40
us question the extraction of surplus
01:42
value and begin to approach a notion of
01:44
modes of production which are not
01:46
bounded to the economy of goods but a
01:48
politics of desire the 1973 intervention
01:51
everybody wants to be a fascist also
01:54
known as the micro politics of fascism
01:56
develops the theme of a micro politics
01:58
of desire he begins this intervention
02:00
with the
proclamation that you cannot
02:02
speak of pleasure and revolution in the
02:04
same sentence you must seek to abolish
02:07
all machines of domination independent
02:09
of their pleasures in approaching this
02:12
dynamic
02:12
that he identifies three primary methods
02:14
an analytic formalist
02:16
a synthetic duelist and an analytic
02:19
political approach the analytic formulas
02:21
approach works by the disintegration of
02:23
forces it separates common features from
02:26
one another while constructing a new
02:28
species
02:28
Kothari uses the differentiation between
02:31
modes of fascism and the delineation of
02:33
fascism of being a pure problem of over
02:37
there as an example of this approach the
02:39
synthetic duelist approach works by
02:41
mediating maths forces the existence of
02:44
revolutionary desire is acknowledged but
02:46
it is limited to the existence of some
02:48
predetermine mass we mean from an
02:50
approach of mental representation to one
02:52
of social representation as a result a
02:55
gap between collective desire and its
02:57
representation by the party is created
02:59
that no dialectical synthesis can repair
03:02
the final approach is that of the
03:04
analytic political it works by
03:06
consolidation of a minority reinforces
03:08
collective struggles gain a consistent
03:11
voice which allows them to act with a
03:13
greater strength
03:14
however stratification has not been
03:16
avoided it is in this arrangement that
03:18
got that he locates a collective
03:20
assemblage of enunciation where semiotic
03:22
material and social flows all merge
03:25
together returning to a discussion of
03:27
fascism we can use this third approach
03:29
to claim that instead of there being a
03:31
delineation of the fascism by nation or
03:33
culture we are indeed dealing with a
03:35
plethora of different fascism in any
03:37
encounter the basis of which is the same
03:40
molecular reduction of totalization got
03:43
that he notes that the Inquisition has
03:45
had its own fascist mechanisms which
03:47
have been continually deployed to this
03:49
day and will be deployed for the
03:51
foreseeable future as is not tied to any
03:53
time place or object instead fascism is
03:57
a molecular affair as much as a molar
03:59
one as if any material can enter into
04:01
fascist arrangements when totalized this
04:04
molecular space sets the scene for a
04:06
microt political struggle for the
04:08
liberation of desire to recite a portion
04:11
of this lecture alongside the fascism of
04:14
the concentration camps which continue
04:16
to exist in numerous countries numerous
04:19
forms of molecular fascism are
04:21
developing a slow-burning fascism in
04:23
in school and racism in every kind of
04:27
ghetto which advantageous thing makes up
04:29
for the chroma Tory ovens everywhere the
04:32
totalitarian machine is in search of
04:34
proper structures which is to say
04:36
structures capable of adapting desire to
04:39
the profit economy we must abandon once
04:41
and for all the quick and easy formula
04:43
fascism will not make it again fascism
04:46
has already made it and continues to
04:48
make it it passes through the tightest
04:50
mesh it is in constant evolution to the
04:52
extent that it shares in a micro
04:54
political economy of desire it's self
04:56
inseparable from the evolution of the
04:58
productive forces fascism seems to come
05:00
from the outside but it finds its energy
05:03
right at the heart of every means desire
05:04
you must stop once and for all being
05:07
misled by the sinister buffoonery of
05:09
those socio Democrats who are so
05:11
astonished at their army allegedly the
05:13
most democratic in the world launches
05:15
without notice the worst fascist
05:17
repressions a military machine as such
05:20
crystallizes a fascist desire no matter
05:22
what the political regime may be
05:24
Trotsky's army mouths army and Castro's
05:27
army have been no exceptions which in no
05:30
way detracts from their respective
05:32
merits fascism like desire is scattered
05:35
everywhere in separate bits and pieces
05:37
within the whole social realm it
05:39
crystallizes in one place or another
05:41
depending on the relationships of force
05:43
it can be said of fascism that it is
05:46
all-powerful and at the same time
05:48
ridiculously weak and whether it is the
05:51
former or the latter depends on the
05:53
capacity of collective arrangements
05:55
subject groups to connect the social
05:57
libido on every level with the whole
05:59
range of revolutionary machines of
06:01
desire in a 1984 text with his then
06:04
student Erich Ali a capitalistic systems
06:07
structures and processes
06:09
Kotani identifies three equal levels of
06:12
capitalism these are the processes of
06:14
mechanic production structures of social
06:17
segments parity and dominant economic
06:19
semiotic systems that lay a foundational
06:22
groundwork for a complex analysis of
06:24
capitalist machinery from these a social
06:28
chemistry can start to be built in
06:30
capitalism the segment area becomes
06:32
materialized in the state the semiotic
06:35
in the market
06:36
from here a general formula of the
06:38
structures of capitalist valorisation
06:40
can be deciphered and distinguished by
06:42
the relations of these three levels in a
06:45
chain which prioritizes the state then
06:48
production then the market we get a
06:51
fascist war economy from the market to
06:54
production to the state we get
06:57
commercial capitalism we're gonna
06:59
prioritize the market then the state and
07:02
then production we get liberal
07:04
capitalism production being prioritized
07:07
first then the state then the market
07:11
brings us to colonial capitalism when we
07:14
prioritize production first and then the
07:16
market and then in the state we get our
07:19
contemporary system of integrated world
07:21
capitalism finally we have this
07:24
situation of state capitalism whereby
07:26
the state is the priority then the
07:28
market then production when the market
07:30
is prioritized in the first instance
07:32
equilibrium is approached through the
07:35
connection of power to wealth and
07:36
commercial proto capitalism the notions
07:39
of credit and debt were created to
07:41
maneuver this relation of power without
07:43
an initial referent to any state
07:45
Authority in the case of crude
07:47
liberalism of 19th century capitalism
07:50
the seat homogenizes the working
07:52
population to continue the polarization
07:54
of markets the fascist war economy the
07:57
accumulation of capital becomes the
07:59
central goal of the state
and it's
08:00
military machine in state capitalism the
08:03
state demands not only a market of the
08:06
economy but of prestige innovation and
08:09
desire which relies on the authoritarian
08:11
control in neither cases stratification
08:14
abandoned with production at the
08:16
forefront colonial capitalism extracts a
08:19
surplus from outside of itself this is
08:21
distinct from the fascist war economy as
08:24
the latter only seeks to accumulate the
08:26
capital within predetermined boundaries
08:28
it already controls it creates a
08:31
suicidal state as opposed to the
08:33
homicidal state of colonialism our
08:36
contemporary condition is marked by
08:37
integrated world capitalism which pushes
08:40
capitalist violation both into molecular
08:43
and the Moller here all of society is
08:46
productive in the first instance
08:48
firms production for production sake
08:50
whereby permanent restructuring becomes
08:53
the central process of capitalist
08:55
valorisation
08:55
and both the factory and the state
08:57
become mobile it is even capable of
09:00
living in Smila swith other structures
09:02
of capitalist valorisation in another
09:05
text published in 1984 the left a
09:08
special passion got that he reflects in
09:10
the failures of electoral politics to
09:12
connect the people to collective desire
09:14
he articulates a molecular revolution a
09:17
transdisciplinary refusal to engage in
09:20
Moeller politics to organize new
09:22
collective modes of expression he
09:25
briefly hints that processional fashions
09:27
dynamics which d stratify structures and
09:30
reorganize life can help push us towards
09:33
new modes of being with equilibrium the
09:36
refusal of work serves as the foundation
09:38
for Agathon in politics referring to
09:41
this dynamics he closes the text
09:44
everything follows from that how to put
09:46
an end to certain type of state function
09:49
and to the old racist herd mentality
09:51
reflexes how to reinvent a transnational
09:53
culture a new type of social fabric
09:56
involving other cities other alliances
09:59
worth the third world how to
10:00
counterbalance the two headed
10:02
imperialism of the USA and the USSR it
1
0:05
is all there within reach everything
10:07
that could reverse the situation in a
10:09
flash and dispel the shadows and
Ghost Guattari was haunting Mona, and Jill passed then by the window slowing snowed her bodies into the pavement, missing the Invention of God, and the belly button that unhooks to leave the arse falling away...v oids upon voids dripping its ooze and primal slosh.Here were the words Of Uncle Guattari`s :Iam God most of the time when I dont have a headache, when Ithink of everything and nothing, when I'm not slipping down any Satanic slope... Then I understand quite well that one might settle oneself downin God or that one might settle him on a pedestal. I will not repr oach --- Jill was happierto read this than any day.anyone for that.On the other hand, I can conceive that artists may feel obliged to - Yes on the other hand, of Mona`s double delivery articulations, there was an arcane =--uproot that sort of comfort. Consider neuroleptic divinity;consider the vertigo of abolition; consider the extreme moment of creation.Is that to say that God might only be the privelige of thesimple-minded? An atheist like Pascal screams out God like a wild beast. Andthat is intelligence stripped bare.It would be advisable to distinguish God from belief. It is from the latter that all fool[folly]-ery stems. God is only a spell cast upon existence. He comes along like hail, sometimes dew or storm. Bel A leaf to dance --ief in turn, puts onairs -- give us an air then, me dear one! -- of freedom; ups the stakes; repose herselves imposes itself; stretches itself out over the socius O My Silly SoicIUS and Body without Disease My Lover of Belll...ee...y to ask on which conditions and at what price I could do without God. None!! None never!The answer is not speculative; it is a thorn in the flesh. All of that costs a great deal. It's inconceivable!Unbearable!Sauve qui peut! And God for all but for thee nOne but the goddess hurtling yerbed to spacedread upping againsthewalls of yer accentpied bay.
So Simber in the glimmer of yer opersonal subjective
I am God most of the time, when I don't have a headache, when I'm not
slipping down some Satanic slope...Then I understand quite well that one
might settle oneself down in God or that one might settle him on a pedestal.
I will not reproach anyone for that.
One the other hand, I can conceive that artists may feel obliged to uproot
that sort of comfort. Consider neuroleptic divinity; consider the vertigo of
abolition; consider the extreme moment of creation.
Is that to say that God might only be the privilege of the simple-minded? An
atheist like Pascal screams out God like a wild beast. And that is
intelligence stripped bare.
It would be advisable to distinguish God from belief. It is from the latter
that all foolery stems. God is only a spell cast upon existence.
He comes
along like hail, sometimes dew or storm. Belief, in turn, puts on airs of
freedom; ups the stakes; imposes itself; stretches itself out over the socius.
Isabelle Stengers wrote me one day to ask on which conditions and at what
price I could do without God. The answer is not speculative; it is a thorn
in the flesh. All of that costs a great deal. It's inconceivable!
Unbearable! _Sauve qui peut_! And God for all. Guattari, published in
'Chaosophy' (semiotexte, 1995). First published in 'Chimeres', 17, autumn 1992.
Thanks to Paul Bains.
This was a chapter in the firs edition of Chaosophy publ by Semitoext but has disappeared iwthout explanaiton
in the more recent newere edition an example of terrible scholarship and
one sees the saem in the recent work of Alleize in the translaiton no context
no index
that's his business
but that Semiotexte let Guattari's work get disappeared?
without a note?
what gives Semitoext or who ever is claiming to be the publisher of leix nowadays
wtiht ehit correct editions and crappy forwards by weird biogrpoapher Mr Dosses