‘Zero Intensity’ & The New Celibate Machine [quoted in Anti-Oedipus]

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“There is an actual consumption of the new machine, a pleasure that can rightly be called autoerotic, or rather automatic: the nuptial celebration of a new alliance, a new birth, a radiant ecstasy, as though the eroticism of the machine liberated other unlimited forces. The question becomes: what does the celibate machine produce? what is produced by means of it? The answer would seem to be: intensive quantities. There is a schizophrenic experience of intensive quantities in their pure state, to a point that is almost unbearable –a celibate misery and glory experienced to the fullest, like a cry suspended between life and death, an intense feeling of transition, states of pure, naked intensity stripped of all shape and form. These are often described as hallucinations and delirium, but the basic phenomenon of hallucination (I see, I hear) and the basic phenomenon of delirium (I think…) presuppose an I feel at an even deeper level, which gives hallucinations their object and thought delirium its content –an “I feel that I am becoming a woman,” “that I am becoming a god,” and so on, which is neither delirious nor hallucinatory, but will project the hallucination or internalize the delirium. Delirium and hallucination are secondary in relation to the really primary emotion, which in the beginning only experiences intensities, becomings, transitions. Continue reading

‘Close though-still-misguided’: three schizosophical impressions about Joshua Ramey’s introduction to The Hermetic Deleuze

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The Event of the Nietzschean Experience

Bust of Nietzsche by the German sculptor Max Klinger (1902)

Bust of Nietzsche by Max Klinger (1902)

After a century much has been said and written about the thought of Friedrich Nietzsche: his life and his work have formed part of the events of History, and it is History who has magnified his name in the horizon of our time. With golden letters, History has nailed the name of Nietzsche in the surface of its registered domains and has been able to let us know his philosophy: as the Dionysian philologist who undermined the body of Greek tragedy; as the febrile critic of moral prejudices; as a free spirit unleashed from religious subservience and from the weight of the ordinary; either as the Western spokesman of becoming, of transvaluation, of the Overman and the Eternal Return. And much is already known about the process outlined in Nietzsche`s thought: about the need to continually affirm the freedom of the will; about the constant rush to criticize the metaphysical idealism and the constant regurgitations of its categorical stools in Being, in Essence, and in the Moral Subject. So much is also known about the urgency to weigh the exaltation that expresses the infallible negation of life for the ideals that shape a Socratic happiness, a Platonic sensibility, a Christian devotion, or even a Socialist presumption. History has been able to gobble the event of the Nietzschean experience but not without getting indigested of the satiation that the Nietzschean thought extracts from existence. Against the negation of life for those ideals that constitute the sorrows of History, Nietzsche proposed a negativity that polarizes it transposing the values that it settles: values that continue to coalesce gravely in the common experience of the human being. Nietzsche conditioned the imminence of History, denying all the ballast of its values and raising a vital-ism that claims and reclaims always for his perpetual come back, for its Eternal Return: that vital value ends up to be the pole that forces History to extreme itself and to collapse in the body of an existence that releases itself from its inert oppression. Continue reading