Scheme of Significant Regime
This is the famous ‘scheme of significant regime’ that Deleuze and Guattari expose in A Thousand Plateaus specifically in the chapter On several regimes of signs. For them, the regime of signs of a ‘significant semiotic’ is characterized by the fact that a sign always remits to another sign, making a signifying chain which net is not only infinite and circular, but it also expands in a spiral which ensures the feedback of the significant centre, the Signifier in person, the despotic face, but always in relation to the circles of entropic attraction that constantly overcode it. The scheme shows this point of significance that generates a field of priestly interpretosis which circles form a radiating body reterritorialized through a blocked line of flight, cancelling every point of individuation and singularization. Any point ‘more significant’ than the centre is taken as a scapegoat to be immediately thrown by the tangent and expelled from the system. Continue reading
The concept of politics not only concerns to the forms of institutionalization given in societ: it is also linked to multiple processes of significance that occur in the various fields of our social life. These processes can be characterized as those modes of regulation that affect the forms of existence in the constructions of the world we make, and in the universes of meaning that define the diversity of our lifestyles. Following this approach, the political dimension is interwoven with the significant dimension of the social world, so its specificity can be staked extensively from the intrinsic relationship between power and discourse. In principle, the conditions of symbolic representation of history conform a network of relationships and forces i.e, power relations that are bonded to multiple forms of social interaction and language, constituting the set of meanings that articulate the political action in any discoursive/disciplinary field. 
In the exaltation of today’s rampant individualism, the fact of being born on Christmas Day is an increasingly powerful argument to sabotage any other nativity that is not our own. And if it is true that Christmas has not ceased to be the symbolic artifice of capitalist compulsion and superficiality, the fact of celebrating birthday this day involves seeing things from the outside and through its own perspective. What is discovered then is that Christmas and birthday are correlative but they also exclude themselves mutually: being born on Christmas Day is to celebrate an inverted double cancellation. Christmas celebration and birthday celebration belong to the same logical type, ie, to the whole of annual festivities, but we also must attend that both are of a different class: the former is one of the order of collectivity, as it continues to be a sort of everybody’s birthday, while the latter is one of the order of individuality, as it has become a kind of personalized Christmas. Within the experience of their mutual cancellation, the fact of celebrating Christmas and birthday at the time involves seeing things with more neutrality than the ordinary. But this neutrality, far from letting the own misfortune peep, it rather reveals the roots of those who are submerged in Christmas belief: it makes us witness how many people are eager for an ideological happiness that not only impedes them from living that illusion every day of the year, but also prohibits them to imagine the possibility of living the rest of the days as birthdays or Christmas. 
