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{{Ideology
{{Ideology
  | title      = [[File:Meta-Anarchism.png]] Meta-Anarchism
  | title      = [[File:Meta-Anarchism.png]] Nomadology
  | image      = Metanarch.jpg
  | image      = Metanarch.jpg
  | aliases      = Meta-anarchy <br> M-A <br> Met@ <br> Ontological Anarchism <br> Deleuzian Anarchism <br> Deleuzianism <br> Schizoanalysis
  | aliases      =  
  | alignments  = [[File: Libunity-yellow.png]] [[:Category:Libertarian Unity|LibUnity]] <br>
Meta-Anarchy <br>
[[File:Offcompass.png]] [[:Category:Off-Compass|Off-Compass]]
M-A <br>
  | influences  = [[File: Post-an.png]] {{PCB|Post-Anarchism}} <br>
Deleuzoguattarian Politics <br>
[[File: Antcomp.png]] {{PCB|Anti-Realism}} <br>
Deleuzoguattarianism <br>
[[File:Nietzsche-icon.png]] [[Nietzscheanism]] <br>
[[File:Schizoanalysis.png]] Schizoanalysis
[[File:Accel.png|frameless]] {{PCB|Accelerationism}} <br>
  | alignments  = [[File:Offcompass.png]] [[:Category:Off_The_Compass|Off-Compass]]<br>
[[File:Panarchy.png|frameless]] {{PCB|Panarchism}} <br>  
[[File:OffLib.png]] [[:Category:Libertarian Unity|LibUnity]] <br>
[[File:Soul.png]] {{PCB|Soulism}} <br>
[[File:Awaj.png]] [[:Category:Anarchists|Anarchists]] <br>
[[File:Synthesisanarchy.png|frameless]] {{PCB|Synthesis Anarchism}} [[File:SynAn-LibRight.png|frameless]] <br>
[[File:Anpostleft.png]] [[:Category:Post-Left|Post-Left]]
|influenced=[[File:Acidcomf.png]] {{PCB|Acid Communism}} <br>
|theorists =
[[File:Leftac.png]] {{PCB|Left Accelerationism}} <br>
*[[File:Deleuze.png]] [[Neo-Marxism|Gilles Deleuze]] (1925-1995), [[File:Cball-France.png]] France
[[File:Rightac.png]] {{PCB|Right Accelerationism}} <br>
*[[File:Guattari.png]] [[Autonomism|Félix Guattari]] (1930-1992), [[File:Cball-France.png]] France
  | likes        = Deterritorialization, multiplicity, utopias
*[[File:Auton.png]] [[Autonomism|Antonio Negri]] (1933-), [[File:Cball-Italy.png]] Italy
  | dislikes    = Structural fascism, universalism
*[[File:Agamben.png]] [[w:Giorgio_Agamben|Giorgio Agamben]] (1942-) [[File:Cball-Italy.png]] Italy
  | founder     = u/negligible_forces
*[[File:Cyberfem.png]] [[w:Donna_Haraway|Donna Haraway]] (1944-), [[File:Cball-US.png]] USA
|caption=Anarchy is a body without organs. Whatever that means|definition=Meta-Anarchy is anarchy applied to anarchy, so the concept of anarchy itself becomes decentralized|song=}}'''Meta-Anarchism''', or '''M-A''' is an Off-Compass form of anarchism that rejects a singular definition of anarchy in favor of a radically pluralistic, experimentalist approach. It advocates for an ever-changing, kaleidoscopic society called the Collage, which consists of many different stateless societies, each unique in form and structure.
*[[File:ExistPostAn.png]] [[w:Todd_May|Todd May]] (1955-), [[File:Cball-US.png]] USA
*[[File:NickLand.png]] [[Landian Accelerationism|Nick land]] (1962-) [[File:Cball-UK.png]] UK
*[[File:Cyberfem.png]] [[w:Sadie_Plant|Sadie Plant]] (1964-), [[File:Cball-UK.png]] UK
*[[File:Leftac.png]] [[w:Mark_Fisher|Mark Fisher]] (1968-2017) [[File:Cball-UK.png]] UK
*[[File:Newman.png]] [[w:Saul_Newman|Saul Newman]] (1972-), [[File:Cball-UK.png]] UK
*[[File:Andrew_Culp.png]] [[Dark Deleuzianism|Andrew Culp]] (???-) [[File:Cball-US.png]] US
  | influences  =  
[[File:Anti-Humanism.png]] [[Anti-Humanism]]<br>
[[File:Kafka.png]] [[Existentialist Anarchism|Franz Kafka Thought]]<br>
[[File:FreudCom.png]] [[Neo-Marxism|Freudo-Marxism]]<br>
[[File:Neomarx.png]] [[Neo-Marxism]]<br>
[[File:Nietzsche.png]] [[Aristocracy|Nietzscheanism]] <br>
[[File:Post-an.png]] [[Post-Anarchism]]<br>
[[File:Spinoza.png]] [[Enlightenment Thought|Spinozaism]]  
| influenced  =
[[File:Accel.png]] [[Accelerationism]] <br>
[[File:Acidcomf.png]] [[Acid Communism]] <br>
[[File:Auton.png]] [[Autonomism]]<br>
[[File:Cyberfem.png]] [[CyberFeminism]]<br>
[[File:Landian Accelerationism.png]] [[Landian Accelerationism]] <br>
[[File:LesbiaNRx.png]] [[LesbiaNRx]]<br>
[[File:Post-an.png]] [[Post-Anarchism]] <br>
[[File:Anpostleft.png]] [[Post-Leftism]]<br>
[[File:Unconditional Accelerationism.png]] [[Unconditional Accelerationism]]<br>
[[File:Zeroac.png]] [[Zero Accelerationism]]
  | likes        = Deterritorialization<br> Multiplicity<br> Rhizomes
  | dislikes    = Universalism<br> Capitalism<br> Fascism<br> Psychoanalysis
  | caption     = "Make thought a war machine"
| sub          =
*[[File:Deleuze.png]] '''Deleuzianism''' {{Collapse|
**[[File:Thar.png]] [[Anti-Authoritarianism]]
**[[File:Anticap.png]] [[Socialism|Anti-Capitalism]]
**[[File:Nietzsche.png]] [[w:Friedrich Nietzsche|Nietzscheanism]]
**[[File:PostMarxism.png]] [[w:Post-Marxism|Post-Marxism]]<ref>"I think Felix Guattari and I are both still Marxists, though perhaps in different ways." in Negotiations 1972-1990 </ref></s>
**[[File:Postmodernicon.png]] [[w:Post-Modernism|Post-Modernism]]
**[[File:Poststruct.png]] [[w:Post-Structuralism|Post-Structuralism]]
**[[File:Spinoza.png]] [[Enlightenment Thought|Spinozism]]
}}
*[[File:Guattari.png]] '''Guattarianism''' {{Collapse|
**[[File:Auton.png]] [[Autonomism]]
**[[File:Deepe.png]] [[Deep Ecology]]
**[[File:Eco-marxism.png]] [[Eco-Socialism|Eco-Marxism]]
**[[File:PostMarxism.png]] [[w:Post-Marxism|Post-Marxism]]
**[[File:Poststruct.png]] [[w:Post-Structuralism|Post-Structuralism]]
**[[File:Trot.png]] [[Trotskyism]] (formerly)
}}
| variants    =
*[[File:DarkDeleuze.png]] '''Dark Deleuzianism''' {{Collapse|
**[[File:Communization.png]] [[Communization Theory]]
**[[File:Insarch.png]] [[Insurrectionary Anarchism]]
**[[File:Post-an.png]] [[Post-Anarchism]]
**[[File:Postmodernicon.png]] [[w:Post-Modernism|Post-Modernism]]
**[[File:Postsitu.png]] [[Situationism|Post-Situationism]]
**[[File:Poststruct.png]] [[w:Post-Structuralism|Post-Structuralism]]
}}
}}
'''Nomadology''', also known as '''Deleuzoguattarianism''', is a philosophical and political ideology that focuses on an analysis of different social structures based upon ideas such as machines, territories, war machines, etc. It analyzes these structures from a [[File:Poststruct.png]] [[w:Post-Structuralism|Post-Structuralist]] and a [[File:Postmodernicon.png]] [[w:Post-Modernism|Post-Modernist]] perspective, rejecting any fundamental principle for its ideas, instead relying on what Deleuze and Guattari call [[File:Pragmat.png]] [[w:Pragmatism|Pragmatics]]. Their political ideas are broadly based upon [[File:Anpostleft.png]] [[Post-Leftism|Post-Left]] ideas arising after may 68.  


M-A believes that every societal structure should be a direct expression of free desire of all those who comprise it, and not an imposition of someone's desire over desire of others. Thus, it strives to foster ''"free flow of political desire"'', where systems are constantly assembled, reassembled and disassembled in an experimental, voluntary, playful manner.
==History==


===Before The Collaboration===
Before meeting each other and collaborating, [[File:Deleuze.png]] [[w:Gilles Deleuze|Deleuze]] and [[File:Guattari.png]] [[w:Felix Guattari|Guattari]] had their own personal projects and works. Deleuze taught at the University of Paris and published his first work, ''Empiricism and Subjectivity'', a work on the theories of Hume. After his time there he worked at the French National Center for Scientific Research, during which he wrote ''Nietzsche and Philosphy'', his own personal anti-Hegelian reading of [[File:Nietzsche.png]] [[w:Friedrich Nietzsche|Nietzsche]]. It was also during his time there that he befriended fellow post-structuralist philosopher [[File:Foucault.png]] [[w:Michel Foucault|Michel Foucault]]. He then taught at the University of Lyon. During this time the events of may 68' occurred, in which he defended his dissertations by writing two works: ''Difference and Repetition'' and ''Expressionism in Philosophy''. He then began teaching at the University of Paris VIII, where he would befriend Guattari.


Guattari became interested in politics and philosophy through his participation in [[File:Trot.png]] [[Trotskyism|Trotskyist]] groups as a teenager. He then worked directly under famous psychoanalyst [[File:Lacan.png]] [[w:Jacques Lacan|Jacques Lacan]], who he would later be very critical of. After this he worked at La Borde, an experimental clinic that would greatly influence his later idea of schizoanalysis through their experimental use of group therapy. His earlier Marxist views still influenced him greatly, as he would support anti-colonial struggles and the Italian [[File:Auton.png]] [[Autonomism|Autonomists]]. He then founded, along with many other militants, The Federation of Groups for Institutional Study & Research, which engaged in anti-colonial struggle and anti-psychiatry. Guattari was involved in the may 68' movements, the failure of which influencing him and many others thought. After this he met Deleuze and begun planning ''Anti-Oedipus'' together.
===Deleuze And Guattari's Collaboration===
Deleuze and Guattari collaborated on 3 works: ''Capitalism and Schizophrenia'', ''Kafka: Towards a Minor Literature'', and ''What is Philosophy?'' These works describe the foundations of schizoanalysis and other shared ideas, though they where expanded individually by Deleuze and Guattari respectively. Their most famous work was ''Capitalism and Schizophrenia'', was an attack upon traditional psychological practice and its dogma. Their attitudes in this work became synonymous with post-structuralism and post-modernism, with them emphasizing the nomadology of knowledge and identity. This work was split into two volumes, those being: ''Anti-Oedipus'' and ''A Thousand Plateaus''. ''Anti-Oedipus'' is the fundamental text of schizoanalysis, constructing its practice out of a criticism of classical psychoanalysis. They also recontextualize [[File:Ormarxf.png]] [[Marxism|Marx's]] dialectical materialism into desiring production. Nietzsche's will to power is very influential to how Deleuze and Guattari describe desiring production. ''A Thousand Plateaus'' puts both the ideas arising out of ''Anti-Oedipus'' and the new idea of the rhizome into praxis. The rhizome is a group of machines that are connected in the sense that none are prioritized over the other and that a connection is always in the middle, there is no start or end. They use both the basis of schizoanalysis and a rhizomatic way of thinking to analyze various things such as sexuality, linguistics, war machines, etc.
''Kafka: Towards a Minor Literature'' came to being out of Deleuze and Guattari's shared distaste towards the current interpritations and analysis of [[File:Existentialist Anarchism.png]] [[Existentialist Anarchism|Kafka's]] literature. Throughout this text they attack many narratives given by analysts to Kafka: such as the oedipalization of his work, placing him in mother father narratives. They also critique the placement of theology in Kafka as above all other things that can be drawn out of him, such as his existentialist and anarchist political and personal ideas. This mode of thinking is what they call major literature, a mode of analysis that relies on socially constructed narratives and concepts. While the topic of the text is literature, they extend this major categorization to philosophy, attacking thinkers such as [[File:Descartes.png]] [[w:Rene Descartes|Descartes]], [[File:Kant.png]] [[w:Immanuel Kant|Kant]], [[File:Hegel.png]] [[w:Georg Hegel|Hegel]], etc. Along with this they offered their own analysis of Kafka based on both their philosophy of schizoanalysis and their philosophy of flux. They analyze without care for narratives, genere's, etc that find themselves at the crux of major analysis. Instead, they see Kafka's work as the start of the project of minor literature, a mode of analysis without the essentialism or reliance on socially constructed concepts. This is extended, just as it was with major philosophy, to the idea of minor philosophy, which they identify with thinkers such as [[File:Enlightenment.png]] [[Enlightenment Thought|Spinoza]], Nietzsche, and of course, themselves. Minor philosophy is philosophy that doesn't rely on crude reliance on set logic systems, but relies on ideas that are more rhizomatic.
''What is Philosophy?'' describes Deleuze and Guattari's notion of what philosophy is and what separates it from other subjects. While others have defined philosophy as simply thinking about big, more abstract, problems, Deleuze and Guattari define philosophy as the discipline in the business of creating concepts. This concept creation comes about whenever it is useful, for example, when Kant needed a concept to describe what he saw as a priori truths he invented the conept of the thing in itself. While this is a very simple definition to give to philosophy, Deleuze and Guattari go into the small details of how philosophy occurs and how it differentiates it from things such as art or science. The creation of concepts is based in a concept Deleuze and Guattari call the plane of immanence, a basis for which everything comes into being. This plane of immanence is not a concept itself but is instead a immanent creator of concepts, it holds no attributes yet creates in its process. The plane of immanence is characterized, as the name implies, by immanence. Immanence is the opposite of transcendence, meaning the state of being entirely within something. From the plane of immanence, concept creation and philosophy are engaged in. This creation is creative in the eyes of Deleuze and Guattari, comparing the process to the process of the artist.
These works are the three works that Deleuze and Guattari collaborated on together, but their theories remained intertwined throughout their lives. Each worked to expand schizoanalysis in their own way, while engaging in their own projects. Deleuze expanded his metaphysics in works such as ''Spinoza: Practical Philosophy'', while Guattari expanded his [[File:PostMarxism.png]] [[w:Post-Marxism|Post-Marxist]] theories in works such as ''Molecular Revolutions'' and worked in the realm of ecology. Both were hugely influential to all of modern continental philosophy, especially other post-structuralists.
===After Deleuze And Guattari===
Both [[File:Deleuze.png]] [[w:Gilles Deleuze|Deleuze]] and [[File:Guattari.png]] [[w:Félix Guattari|Guattari]] were hugely influential to continental philosophy as a whole, with both being regarded as being some of the most influential philosophers of the twentieth century. Many of their contemporaries where influenced by the pair during their lifetimes: examples being [[File:Foucault.png]] [[w:Michel Foucault|Foucault]], [[File:Poststruct.png]] [[w:Roland Barthes|Barthes]], [[File:Agamben.png]] [[Autonomism|Agamben]], [[File:Postmodernicon.png]] [[w:Jean-François Lyotard|Lyotard]], and [[File:Auton.png]] [[Autonomism|Negri]]. Foucault was influenced by Deleuze and Guattari's [[File:Poststruct.png]] [[w:Post-Structuralism|Post-Structuralist]] ideas of the modern condition, saying in his introduction to ''Anti-Oedipus'' that the 20th century will be remembered as Deleuzian. Along with this, Foucault's later idea of biopower would be very convergent with Deleuze's idea of the control society. However, He and Deleuze would later have a falling out due to theoretical differences in the relationship between history and thought. Barthes would be influenced by Deleuze and Guattari's idea of the unconscious in his theory of semiotics, with the idea of the metalanguage being simular to Deleuze and Guattari's idea of how the unconscious is effected by external phenomena. Agamben was influenced heavily by Deleuze, Guattari, and Foucault in his political theory and analysis. He studies both Foucault's biopower and the Deleuzoguattarian conception of flows in his analysis. Along with this, he takes a post-structuralist approach in his analysis. Lyotard, much like Foucault, is heavily influenced by Deleuze and Guattari's analysis of [[File:Postmodernicon.png]] [[w:Post-Modernism|Post-Modern]] society. Along with this, being a [[File:PostMarxism.png]] [[w:Post-Marxism|Post-Marxist]], he is influenced by Guattari's political theory and analysis. Negri was heavly influenced by both Deleuze and Guattari, with him being an acquaintance of both. He interviewed Deleuze, noting throughout his respect and admiration for Deleuze and Guattari's political theory. Along with this, he cowrote the book ''Communists Like Us'' with Guattari. In his personal work, he utilizes concepts such as the war machine.
Deleuze and Guattari's ideas led to many movements seeking to apply their ideas in their own discipline. Their ideas have been applied from a range of movements, ranging from politics to art. Notable modern [[File:Meta-Anarchism.png]] [[w:Deleuze and Guattari|Deleuzoguattarians]] include [[File:Cyberfem.png]] [[CyberFeminism|Haraway]], [[File:Cyberfem.png]] [[CyberFeminism|Plant]], [[File:ExistPostAn.png]] [[Post-Anarchism|May]], [[File:NickLand.png]] [[Landian Accelerationism|Land]], and [[File:Leftac.png]]  [[Acid Communism|Fisher]]. Haraway was one of the first to utilize Deleuze and Guattari for political goals, using their ideas in her ''Cyborg Manifesto'', one of the fundamental texts of [[File:Cyberfem.png]] [[CyberFeminism]]. Using the idea of deteritrorialization she uses Deleuze and Guattari's philosophy to support her political goals. Plant is another theorist of [[File:Cyberfem.png]] [[CyberFeminism]], using Deleuze and Guattari's ideas to support her ideology. Along with that she founded the [[File:CCRU.png]] [[Accelerationism|CCRU]], which would become the basis for modern day [[File:Accel.png]] [[Accelerationism]]. She would come to leave the CCRU, seeing it as a pseudo-cult after the influence of Land became more present, and would begin engaging in surrealist art influenced by the [[File:Situ.png]] [[Situationism|Situationists]]. May was a crucial theorist of [[File:Post-an.png]] [[Post-Anarchism]], his own personal theory being greatly influenced by both Deleuze and Guattari. All theorists of [[File:Post-an.png]] [[Post-Anarchism]] are influenced by Deleuze and Guattari to some extent, though some like [[File:Newman.png]] [[Post-Anarchism|Newman]] and [[File:Post-an.png]] [[Post-Anarchism|Rousselle]] are more influenced by [[File:Lacan.png]] [[w:Jacques Lacan|Lacan]]. May also wrote an introductory work on Deleuze in wich he wrote his own personal views on him. Land is the primary theorist of [[File:Accel.png]] [[Accelerationism]], using Deleuze and Guattari's idea of deteritroialization as a model for the acceleration of technocapital. He theorized that the technocapital singularity would be the body without organs of technocapital. Along with this, he was a primary theorist of the CCRU. Fisher, another theorist of the CCRU, applied the ideas of Deleuze and Guattari to explain his theory of capitalist realism, saying that ideological desire had been territorialized into capitalism. Along with that, he, like Land, theorizes on the acceleration of technocapital.


==Beliefs==
==Beliefs==
Meta-anarchists, much like many other anarchists and libertarians, believe that the most preferable political system is one in which everyone can freely and autonomously organize in accordance with their own desire. However, Meta-Anarchism doesn't define a one-for-all solution for creating such a system, as [[File:Volu.png|frameless]] [[Voluntaryism]] does with free markets or [[File:AnSynd.png|frameless]] [[w:c:polcompball:Anarcho-Syndicalism|Anarcho-Syndicalism]] does with syndicates. Instead, M-A envisions an indefinite plurality of approaches to stateless self-governance, where everyone freely adopts what they find most suiting for themselves — or invents something entirely new.


Meta-Anarchism claims that there can't be ''"one true anarchy''". It proposes that anarchy should be viewed more as a fluid multiplicity, which one cannot precisely define or pin down. In this sense M-A is inspired by writings of [https://en.wikipedia.org/wiki/Gilles_Deleuze Gilles Deleuze] and [https://en.wikipedia.org/wiki/F%C3%A9lix_Guattari Félix Guattari], whose philosophy is prominent for its emphasis on fluidity and radical departure from rigid, singular structures.
===Tenets===
[[File:Deleuze.png]] [[w:Gilles Deleuze|Deleuze]] and [[File:Guattari.png]] [[w:Felix Guattari|Guattari]] have a philosophy that cannot be simply explained by some list of tenets, for both the simple reason of complexity and the ever changing nature of both's thought throughout their lifetime. However, throughout both lives they shared some commonalities and tendencies in their thought. Their basic philosophy will be outlined here, as some background is needed before their very unique and idiosyncratic political ideas can be explored.
 
The most important idea of Deleuze and Guattari is their idea of the machine. The machine does not belong to any ontological mode of the subject and object, but is rather an object stratified out of the simple flow of being. These machines are defined by their potential for actualization. Actualization is the process of "production" in these machines, it is the result of the machine. For example, one could analyze the organ of the heart as a machine that produces blood, or an [[File:Activ.png]] [[Reformism|Activist]] group that produces political change. These machines are based on whatever actualization they produce, if a machine produces a different actualization, it is no longer that machine. Deleuze and Guattari thus see machines as stratifications of flow, a concept very dear to Deleuze and Guattari. These machines are used to model the processes of the unconscious, capital, etc.
 
The machine, as was previously mentioned, is a stratification of flow. Deleuze and Guattari have a word for this stratification i.e. territorialization. In the desiring machine, the machine blocks and stratifies the flow of desire, with the actualization being produced by the stratification of this desire into one narrow pathway. This is territorialization, to place these flows into a narrow territory. Deleuze and Guattari commonly use territorialization not just to explain the process of machines, but also that of concepts. Just as [[File:Hegel.png]] [[w:Georg Hegel|Hegel]] thinks that all concepts are dialectical, Deleuze and Guattari find all concepts to be machinic. Territorialization can be summarized as the association of some object into the context of some territory. Just as something can be placed into a new context, i.e. to territorialize, it can be removed from it just as easily. Detterritorialization is the process of unstratification, to lose labels and contexts. Deleuze and Guattari see that, besides the special case of the body without organs, there is a tendency to reterritorialize. The process of deterritorialization and reterritorialization is called lines of flight.
 
The body without organs is the complete and total deterritorialization. It is a body without any territorial commitments, any machinic modes of desire, but rather an object of unstriated being. Deleuze and Guattari give this object two roles, as the basis of desire and as a goal to be reached. Rejecting [[File:Lacan.png]] [[w:Jacques Lacan|Lacan]], Deleuze and Guattari argue that there is no [[File:Freud.png]] [[w:Sigmund Freud|Freudian]] oedipus complex, or Lacan's triangle, but that desire at its root is schitzoid, as in free. Desire is free in the sense that it is not defined by any set of rules or by lack, but is an act of free creation. Deleuze and Guattari use someone with schizophrenia to exemplify this, saying that the schizoid transcends territories while constructing their worldviews and desires. Without all of the territorialization we do, we are just like this. The body without organs is also something to be reached. In ''A Thousand Plateaus'', Deleuze and Guattari talk in length about how one can achieve the creative nothing. One does this by deterritorializing and rejecting territory, making oneself a being without allegiance and in the moment, always moving in the sense of flux.
 
In their book, ''A Thousand Plateaus'', Deleuze and Guattari introduce the rhizome and the tree, two modes of concept. The tree is the traditional concept, with structuring being hierarchical and unified, while the rhizome is always in the middle, being a horizontal structure. The rhizome is how Deleuze and Guattari view things, always in the middle of something larger. The rhizome is associated with rhizomatic thinking, wich is the basis for the war machine. Rhizomatic thinking is to think in a rhizomatic manner, to think not in higherarchical structurings, but to think spiratically, in a schitzo manner. By doing this, we can escape [[File:Struct.png]] [[w:Structuralism|Structuralism]] in thought and instead always be in the process. The war machine is a contradictory force against a concept, wich is only defined by an attack, or "war", on this concept. Nomadic is essentially synonymous with rhizomatic, as the nomad is always moving. Deleuze and Guattari call for us to make our thoughts war machines, to reevaluate all things and to construct our own.
 
===Fascism And Self Repression===
A large focus of [[File:Deleuze.png]] [[w:Gilles Deleuze|Deleuze]] and [[File:Guattari.png]] [[w:Felix Guattari|Guattari's]] work ''Anti-Oedipus'' is how one comes to desire their own repression rather then the freeing of desire. Many such as [[File:Enlightenment.png]] [[Enlightenment Thought|Spinoza]] have addressed this problem previously, with it becoming one of the major problems within political philosophy. In Deleuze and Guattari's time the main object of analysis for this phenomena was [[File:Fash.png]] [[Fascism]], wich had convinced a wide swath of people to desire their own repression under the nation state. Deleuze and Guattari's focus was primarily on [[File:Freud.png]] [[w:Psychoanalysis|Freud's]] Oedipal complex and its update by [[File:Lacan.png]] [[w:Psychoanalysis|Lacan]]. They analyze how individuals in this complex come to desire their own repression in Freud's terms. The nuclear family is the main place where this repression thrives, with Deleuze and Guattari stating that the family is the agent by wich this complex is instilled, it being the main agent of psychological repression. The nuclear family segregates and stratifies the individual into controllable segments, ultimately giving them control. This mechanism is the basis of Deleuze's idea of the control society and Guattari's idea of world capitalism. These mechanisms are machines, they stratify this free desire into categories that make us desire our own repression. [[File:Cap.png]] [[Capitalism]] enforces its higherarchy, repression, etc onto the individual through this nuclear family, to Deleuze and Guattari the family is the main tool that capitalism uses to instill this psychological and social repression.
 
Deleuze and Guattari also analyze how this nuclear family, enforced by late Capitalism, leads to the creation of the oedipal complex. Unlike psychoanalysis, [[File:Meta-Anarchism.png]] [[w:Schizoanalysis|Schizoanalysis]] does not see these complexes as essential but rather created through the social situation one is born into. According to Deleuze and Guattari, the family transmits the angst and repression of the parents onto the child. This is what creates this desiring anti-production. The family does not only instill this oppression in desire, it also disfigures it. This is what leads to the incestual tendencies of the Oedipal complex, which while they believe that Freud overstates this by a wide margin, still is created by the family in its operations. The same can be said for Lacan's extension of the 3+1 oedipal complex into the 4+n complex of desire as lack, which can also be said to be implemented primarily by the family. This critique of these institutions of repression leads Deleuze and Guattari to advocate for a radical freeing of desire by becoming more schizo, more deteritorialized, in our desires. Through this this repression is escaped and the free expression of oneself can occur.


Being a post-structuralist ideology, Meta-Anarchism treats any definite model or terminology with suspicion, so it generally avoids terms such as ''"left"'' or ''"right"''. It views attempts to universally prescribe any societal model as futile and potentially totalitarian, characterizing such attempts as ''"structural fascism"''.
===Machinic Analysis Of Capital===
Deleuze and Guattari reject traditional Marxist explanations of capitalism as outdated, instead offering an analysis of capitalism as a political economy of desire. Just as the family instates the Oedipal complex as an abstract machine, capital itself is an abstract machine that regulates the flows of desire into its mechanisms. This machine is associated with the body of capital that Deleuze and Guattari identify in their analysis of deteritorialization. This abstract machine is comprised of smaller component machines such as financial institutions, companies, the state, etc. Desire is regulated into these institutions through these abstract machines, focusing desire on certain commodities, what Marx calls commodity fetishism, on work, etc. This is the same as the desire of self repression, just instead of the family it is world capitalism. Deleuze and Guattari view these phenomena as deeply interrelated.  


A political system most desired by meta-anarchists is called [https://medium.com/p/collage-basic-introduction-to-the-meta-anarchist-political-vision-f61a549ad059?source=email-a9ae23179baf--writer.postDistributed&sk=66a92a640b0799ba42ddeda9b645224c the Collage]. The Collage consists of multiple anarchist societies and stateless polities, continuously intermingling with each other and birthing new ones. The main difference between the Collage and [[File:Panarchy.png|frameless]] [[w:c:polcompball:Panarchism|Panarchy]] is that the former places much more emphasis on the necessity for well-developed decentralized governance and overall ''"cultural ambience of anarchism"''; as dominance of centralized structures usually breeds coercion and suppression of desire.
Many after Deleuze and Guattari would make their own personal analysis building on what Deleuze and Guattari started. Lyotard in his book Libidinal Economy would expand on this from a post-Marxist perspective, analyzing how workers desire their own oppression under capitalism and how the postmodern condition is created out of this. Land would analyze these deteritorial flows of capital in his accelerationist philosophy, analyzing how acceleration of technocapital in the body of capital will create a technocapital singularity, a body without organs of capital. Fisher analyzed ideological desire being constrained by the abstract machines of capital, creating the phenomena of capitalist realism.


Meta-anarchists try to foster the emergence of the Collage by networking different anarchist and libertarian initiatives, transgressing established ideological affiliations in the process. In that sense, Meta-Anarchism resembles both [[File:Synthesisanarchy.png|frameless]] [https://polcompball.fandom.com/wiki/Synthesis_Anarchism Left Synthesis Anarchism] and [[File:SynAn-LibRight.png|frameless]] [[Right Synthesis Anarchism]], except that Meta-Anarchism tries to reconcile anarchist ideologies regardless of their position on the compass — or off the compass, for that matter. In addition to that, M-A tends to view differing anarchist societal ideals not as rivals, but in terms of how they could comprise the Collage together.
===The Society Of Control===


Meta-Anarchism, in general, does not oppose all hierarchical relations like [[File:Soul.png|frameless]] [[w:c:polcompball:Soulism|Soulism]]. Rather, it proposes that some forms of relations that are regarded as ''"hierarchical"'' may actually be an expression of genuine desire of its participants — for example, in role-playing games of various kinds, or in apprenticeship. So, hierarchies should be treated with caution to prevent suppression of one's desire and autonomy, but trying to get rid of hierarchies universally will likely lead to even more tyranny than before.
===The Statist Co-option Of The War Machine===


Some meta-anarchists view the concept of ''"hierarchy"'' itself as dysfunctional, saying that abusing it leads to imposition of a symbolic order that suppresses actual anarchic tendencies. For example, when we view a family only in hierarchical terms, we risk disregarding any free, anarchic relations within that family, thus suppressing the potential of those anarchic tendencies to grow and flourish. Instead, a meta-anarchist may prefer to use the term [https://en.wikipedia.org/wiki/Assemblage_theory "assemblage"] when describing all kinds of relations, regardless of how they're structured — hierarchically or not. So that way, there's less focus on the exact structure of a given assemblage; and more focus on whether desire in an assemblage is suppressed or, on the contrary, freely articulated in the structure of the assemblage.
===Deteritorialization And Proto-Accelerationism===


Meta-Anarchism is generally accepting of every kind of anarchist or libertarian ideology, as long as they don't impose themselves as obligatory universal solutions. Even more, it might easily mingle with ideologies and ideas which are not explicitly anarchist, as M-A does not rely on strict categories — instead preferring to follow spontaneous flows of imaginative political desire. Meta-anarchists tend to believe that a set of ideas does not necessarily have to be labeled as ''"anarchist"'' in order to contain liberatory potential. Being largely inspired by [https://en.wikipedia.org/wiki/Schizoanalysis Deleuzo-Guattarian schizoanalysis], M-A proposes: what matters most is actual dynamics of desire, in all its kaleidoscopic complexity, and not labels and categories that we ascribe to this dynamics in order to simplify and control it. Meta-Anarchism is willing to creatively mix different ideologies, freely combine their aspects to invent new ones, and always be on the frontier of liberatory political imagination.
===The Freeing Of Desire===


==Personality==
===Molecular Revolutions===
Meta-Anarchism is very prolific and joyful, though they have a hard time focusing; it often bursts into weirdly structured, overly enthusiastic rants, littered with cryptic Deleuzian terminology such as ''"body without organs"'' or ''"lines of flight"''. She tends to characterize any kind of interactions in terms of "desire", likely with reference to [https://en.wikipedia.org/wiki/Desiring-production desiring-production]. They also love to constantly use the word ''"anarchies"'' in the plural form.
 
==Variants==
 
===Sub-Ideologies===
 
====[[File:Deleuze.png]] Deleuzianism====
 
====[[File:Guattari.png]] Guattarism====
 
===Schools Of Thought===


He prefers to hang out with more strange and obscure anarchist ideologies such as [[File:Front.png|frameless]] [https://polcompball.fandom.com/wiki/Anarcho-Frontierism Anarcho-Frontierism] or [[File:Anmona.png|frameless]] [[w:c:polcompball:Anarcho-Monarchism|Anarcho-Monarchism]], rather than well-established and mainstream ones. Some even say that xe occasionally mingles with non-anarchist ideologies such as [[File:Accel.png|frameless]] [[w:c:polcompball:Accelerationism|Accelerationism]]. She is usually very affable towards all ideologies it considers capable of liberating political desire in one way or another. But when it comes to dealing with totalitarian and structurally fascistic tendencies, M-A may get eerily menacing — intimidating any such systems with the enigmatic threat of ''"deterritorialization"'', whatever that means.
====[[File:DarkDeleuze.png]] Dark Deleuzianism====


Meta-Anarchism is generally attracted by any kind of unorthodox political thought, and is always trying to think of unusual ways to organize stateless societies — often arriving at visions which others may consider too absurd or utopian, or just simply incomprehensible. When M-A tries to facilitate dialogue between different anarchist and libertarian ideologies, it employs similarly bizarre, speculative visions of pluralistic coexistence, often to visible confusion of those to whom said visions are proposed.
==Personality==


==How to Draw==
==How to Draw==
Line 55: Line 151:
#draw a few variously colored dots inside the ball
#draw a few variously colored dots inside the ball
#draw the eyes and you're done!
#draw the eyes and you're done!
{{Flag-color
{{Flag-auto
|color1-name = White
|c1 = White
|color1-hex   = #FFFFFF
|h1   = #FFFFFF
|color1-rgb  = 255, 255, 255
|c2 = Decrepit blue
|color2-name = Decrepit blue
|h2   = #9BCED9
|color2-hex   = #9BCED9
|c3 = cyan
|color2-rgb  = 155, 206, 217
|h3   = #76CFEA
|color3-name = cyan
|c4 = light blue
|color3-hex   = #76CFEA
|h4  = #44CFF3
|color3-rgb  = 118, 207, 234
|c5 = death worship green
|color4-name = light blue
|h5   = #C0E88B
|color4-hex  = #44CFF3
|c6 = almost violet
|color4-rgb  = 68, 207, 243
|h6   = #b1ACE8
|color5-name = death worship green
|c7 = red?
|color5-hex   = #C0E88B
|h7   = #EF9993
|color5-rgb  = 192, 232, 139
|c8 = seafoam green
|color6-name = almost violet
|h8   = #72E8C6
|color6-hex   = #b1ACE8
|color6-rgb  = 177, 172, 232
|color7-name = red?
|color7-hex   = #EF9993
|color7-rgb  = 239, 153, 147
|color8-name = seafoam green
|color8-hex   = #72E8C6
|color8-rgb  = 114, 232, 198
}}
}}
Obviously these do not have to be done in order, as that would impose a symbolic strata which restrains the free flow of desire.
Obviously these do not have to be done in order, as that would impose a symbolic strata which restrains the free flow of desire.
Line 85: Line 173:
==Relationships==
==Relationships==
===Friends===
===Friends===
 
*[[File:Post-an.png]] [[Post-Anarchism]] - This guy loves reading my books.
*[[File:Post-Left Anarchism.png|frameless]] {{PCB|Post-Left Anarchism}} - The future of anarchism lies beyond the rigid allegiance to so-called "leftist politics"!
*[[File:Ormarxf.png]] [[Marxism]] - A great one indeed, I even had a unfinished book praising you, though you are a bit too systematic and Hegelian at times.  
*[[File:Post-an.png|frameless]] {{PCB|Post-Anarchism}} - It seems you're the only one who actually resonates with my manic rants on post-structuralism and continental philosophy.
*[[File:Accel.png]] [[Accelerationism]] - Deterritorialize!
*[[File:Antcomp.png|frameless]] {{PCB|Anti-Realism}} - The compass is a restrictive model which inhibits the free flow of political desire. Anti-Realist Gang
*[[File:Acidcomf.png]] [[Acid Communism]] - Very interesting analysis of late capitalism.
*[[File:Synthesisanarchy.png|frameless]] {{PCB|Synthesis Anarchism|Left Synthesis Anarchism}} - You know how it feels when everyone are stuck to their little ideological boxes. So why restrain yourself to your quadrant?
*[[File:Cyberfem.png]] [[CyberFeminism]] - My great feminist child. Respect your brothers though, they have a good analysis.  
*[[File:SynAn-LibRight.png|frameless]] [[Right Synthesis Anarchism]] - See above. Also, maybe talk with your parent more?
*[[File:Soul.png]] [[Soulism]] - You're a little bit too idealist for my taste but your wish to free desire from all strata is wonderful.
*[[File:Front.png|frameless]] {{PCB|Anarcho-Frontierism}} - Reatively combining aspects of both left and right anarchism? Establishing new stateless societies on uncharted land? A very based fella.
*[[File:Situ.png]] [[Situationism]] - We must never forget may 68.
*[[File:AnEgo.png]] [[Anarcho-Egoism]] - Acting out of your own authentic desire is based. Although, I'm not so sure about your Nihilism and Dialectics.  
*[[File:Existentialist Anarchism.png]] [[Existentialist Anarchism]] - Anarchism and Philosophy, just like me.
*[[File:Anmona.png|frameless]] {{PCB|Anarcho-Monarchism}} - I love your unusual approach to anarchy. I'd certainly would like to try building an anarchist monarchy — at least once, just for fun.
*[[File:Auton.png]] [[Autonomism]] - Great friend who
*[[File:Antao.png|frameless]] {{PCB|Taoist Anarchism}} - The Anarchy that can be spoken is not the Anarchy.
*[[File:Cryptan.png|frameless]] {{PCB|Crypto-Anarchism}} - What if we use the principles of free open-source software development in societal organization?
*[[File:Soul.png]] {{PCB|Soulism}} - It's very cool that you want to free desire from all restraints, but I think you're obsessed with hierarchies too much.
*[[File:Panarchy.png|frameless]] {{PCB|Panarchism}} - Every person being able to freely choose the system they live in? Brilliant idea! But I wouldn't count on centralized systems so much.
*At least ''tries'' to be friends with every kind of anarchist and libertarian ideology


===Frenemies===
===Frenemies===


*[[File:Awaj.png]] {{PCB|Anarchism}} - I love you, granny, but not in an Oedipal way. You're pretty dogmatic at times.
*[[File:Avar.png]] [[Avaritionism]] - Desire should be freed, sure, but this is psychotic.
*[[File:Accel.png|frameless]] {{PCB|Accelerationism}} - You want to deterritorialize ''everything'', regardless of consequences? I don't think it will liberate desire that much, actually.
*[[File:Landian Accelerationism.png]] [[Landian Accelerationism]] - My rather... extreme child. I like your analysis but your political ideas are concerning, to say the least.
*[[File:Prim.png]] {{PCB|Primalism}} - Hey, assemblages in the non-human realm are pretty diverse and pluralistic. Keep it up. Although, maybe, a little less coercion?
*[[File:FreudCom.png]] [[Neo-Marxism|Freudo-Marxism]] - Reich and Althusser were great, but you don't go far enough and we need to move beyond psychoanalysis in general.
*[[File:POSTHUMANISMICON.png]] {{PCB|Post-Humanism}} - Probably the neatest way to become a body without organs. Although, please don't coercively subjugate all organic matter, OK?


===Enemies===
===Enemies===
 
*[[File:Anego.png]] [[Anarcho-Egoism]] - Your nihilism is only the highest stage of dialectical thought.
*Any form of totalitarianism
*[[File:Fash.png]] [[Fascism]] - The desire for repression is one that needs to be abandoned.
*[[File:Illum.png|frameless]] {{PCB|Illuminatism}} - Imposing the desire of one small group of people over the entire planet? Prepare to be deterritorialized, you despotic Dorito chip!
*[[File:Mao.png]] [[Maoism]] - Stop calling me names, Badiou!
*[[File:Corp.png|frameless]] {{PCB|Corporatocracy}} - You abuse markets to capture and exploit everyone else's desire for your own gain.
*[[File:Neoliberal-icon.png]] [[Neoliberalism]] - Liberal democracy shouldn't be the only system in the world.
*[[File:Neoliberal-icon.png|frameless]] {{PCB|Neoliberalism}} - You're suppressing desire ubiquitously by imposing a global order centered around attractors of power.


==Further Reading==
==Further Reading==
 
*[[w:Capitalism_and_Schizophrenia|Capitalism and Schizophrenia]]
* [https://medium.com/p/collage-basic-introduction-to-the-meta-anarchist-political-vision-f61a549ad059?source=email-a9ae23179baf--writer.postDistributed&sk=66a92a640b0799ba42ddeda9b645224c Collage: Basic proposition for a Meta-anarchist political vision]
* [https://www.reddit.com/r/metaanarchy/comments/iwlqz8/the_metaanarchist_ethical_anticode/ The Meta-anarchist Ethical Anticode]
* Gilles Deleuze & Felix Guattari — [https://en.wikipedia.org/wiki/Capitalism_and_Schizophrenia Capitalism and Schizophrenia]


==Gallery==
==Gallery==
<gallery>
<gallery>
Mega Compass.png
Mega Compass.png
Offcomp-libunitydialogue.png
</gallery>
</gallery>


{{OffComp}}
{{Navbox/Libunity}}
{{LibUnity}}
{{Ex Polcompball Wiki}}
[[Category:Anarchists]]
[[Category:Anarchists]]
[[Category:Ex Polcompball Wiki entry]]
[[Category:Ideologies]]
[[Category:Ideologies]]
[[Category:Grej]]

Latest revision as of 19:38, 2 May 2024

Nomadology, also known as Deleuzoguattarianism, is a philosophical and political ideology that focuses on an analysis of different social structures based upon ideas such as machines, territories, war machines, etc. It analyzes these structures from a Post-Structuralist and a Post-Modernist perspective, rejecting any fundamental principle for its ideas, instead relying on what Deleuze and Guattari call Pragmatics. Their political ideas are broadly based upon Post-Left ideas arising after may 68.

History

Before The Collaboration

Before meeting each other and collaborating, Deleuze and Guattari had their own personal projects and works. Deleuze taught at the University of Paris and published his first work, Empiricism and Subjectivity, a work on the theories of Hume. After his time there he worked at the French National Center for Scientific Research, during which he wrote Nietzsche and Philosphy, his own personal anti-Hegelian reading of Nietzsche. It was also during his time there that he befriended fellow post-structuralist philosopher Michel Foucault. He then taught at the University of Lyon. During this time the events of may 68' occurred, in which he defended his dissertations by writing two works: Difference and Repetition and Expressionism in Philosophy. He then began teaching at the University of Paris VIII, where he would befriend Guattari.

Guattari became interested in politics and philosophy through his participation in Trotskyist groups as a teenager. He then worked directly under famous psychoanalyst Jacques Lacan, who he would later be very critical of. After this he worked at La Borde, an experimental clinic that would greatly influence his later idea of schizoanalysis through their experimental use of group therapy. His earlier Marxist views still influenced him greatly, as he would support anti-colonial struggles and the Italian Autonomists. He then founded, along with many other militants, The Federation of Groups for Institutional Study & Research, which engaged in anti-colonial struggle and anti-psychiatry. Guattari was involved in the may 68' movements, the failure of which influencing him and many others thought. After this he met Deleuze and begun planning Anti-Oedipus together.

Deleuze And Guattari's Collaboration

Deleuze and Guattari collaborated on 3 works: Capitalism and Schizophrenia, Kafka: Towards a Minor Literature, and What is Philosophy? These works describe the foundations of schizoanalysis and other shared ideas, though they where expanded individually by Deleuze and Guattari respectively. Their most famous work was Capitalism and Schizophrenia, was an attack upon traditional psychological practice and its dogma. Their attitudes in this work became synonymous with post-structuralism and post-modernism, with them emphasizing the nomadology of knowledge and identity. This work was split into two volumes, those being: Anti-Oedipus and A Thousand Plateaus. Anti-Oedipus is the fundamental text of schizoanalysis, constructing its practice out of a criticism of classical psychoanalysis. They also recontextualize Marx's dialectical materialism into desiring production. Nietzsche's will to power is very influential to how Deleuze and Guattari describe desiring production. A Thousand Plateaus puts both the ideas arising out of Anti-Oedipus and the new idea of the rhizome into praxis. The rhizome is a group of machines that are connected in the sense that none are prioritized over the other and that a connection is always in the middle, there is no start or end. They use both the basis of schizoanalysis and a rhizomatic way of thinking to analyze various things such as sexuality, linguistics, war machines, etc.

Kafka: Towards a Minor Literature came to being out of Deleuze and Guattari's shared distaste towards the current interpritations and analysis of Kafka's literature. Throughout this text they attack many narratives given by analysts to Kafka: such as the oedipalization of his work, placing him in mother father narratives. They also critique the placement of theology in Kafka as above all other things that can be drawn out of him, such as his existentialist and anarchist political and personal ideas. This mode of thinking is what they call major literature, a mode of analysis that relies on socially constructed narratives and concepts. While the topic of the text is literature, they extend this major categorization to philosophy, attacking thinkers such as Descartes, Kant, Hegel, etc. Along with this they offered their own analysis of Kafka based on both their philosophy of schizoanalysis and their philosophy of flux. They analyze without care for narratives, genere's, etc that find themselves at the crux of major analysis. Instead, they see Kafka's work as the start of the project of minor literature, a mode of analysis without the essentialism or reliance on socially constructed concepts. This is extended, just as it was with major philosophy, to the idea of minor philosophy, which they identify with thinkers such as Spinoza, Nietzsche, and of course, themselves. Minor philosophy is philosophy that doesn't rely on crude reliance on set logic systems, but relies on ideas that are more rhizomatic.

What is Philosophy? describes Deleuze and Guattari's notion of what philosophy is and what separates it from other subjects. While others have defined philosophy as simply thinking about big, more abstract, problems, Deleuze and Guattari define philosophy as the discipline in the business of creating concepts. This concept creation comes about whenever it is useful, for example, when Kant needed a concept to describe what he saw as a priori truths he invented the conept of the thing in itself. While this is a very simple definition to give to philosophy, Deleuze and Guattari go into the small details of how philosophy occurs and how it differentiates it from things such as art or science. The creation of concepts is based in a concept Deleuze and Guattari call the plane of immanence, a basis for which everything comes into being. This plane of immanence is not a concept itself but is instead a immanent creator of concepts, it holds no attributes yet creates in its process. The plane of immanence is characterized, as the name implies, by immanence. Immanence is the opposite of transcendence, meaning the state of being entirely within something. From the plane of immanence, concept creation and philosophy are engaged in. This creation is creative in the eyes of Deleuze and Guattari, comparing the process to the process of the artist.

These works are the three works that Deleuze and Guattari collaborated on together, but their theories remained intertwined throughout their lives. Each worked to expand schizoanalysis in their own way, while engaging in their own projects. Deleuze expanded his metaphysics in works such as Spinoza: Practical Philosophy, while Guattari expanded his Post-Marxist theories in works such as Molecular Revolutions and worked in the realm of ecology. Both were hugely influential to all of modern continental philosophy, especially other post-structuralists.

After Deleuze And Guattari

Both Deleuze and Guattari were hugely influential to continental philosophy as a whole, with both being regarded as being some of the most influential philosophers of the twentieth century. Many of their contemporaries where influenced by the pair during their lifetimes: examples being Foucault, Barthes, Agamben, Lyotard, and Negri. Foucault was influenced by Deleuze and Guattari's Post-Structuralist ideas of the modern condition, saying in his introduction to Anti-Oedipus that the 20th century will be remembered as Deleuzian. Along with this, Foucault's later idea of biopower would be very convergent with Deleuze's idea of the control society. However, He and Deleuze would later have a falling out due to theoretical differences in the relationship between history and thought. Barthes would be influenced by Deleuze and Guattari's idea of the unconscious in his theory of semiotics, with the idea of the metalanguage being simular to Deleuze and Guattari's idea of how the unconscious is effected by external phenomena. Agamben was influenced heavily by Deleuze, Guattari, and Foucault in his political theory and analysis. He studies both Foucault's biopower and the Deleuzoguattarian conception of flows in his analysis. Along with this, he takes a post-structuralist approach in his analysis. Lyotard, much like Foucault, is heavily influenced by Deleuze and Guattari's analysis of Post-Modern society. Along with this, being a Post-Marxist, he is influenced by Guattari's political theory and analysis. Negri was heavly influenced by both Deleuze and Guattari, with him being an acquaintance of both. He interviewed Deleuze, noting throughout his respect and admiration for Deleuze and Guattari's political theory. Along with this, he cowrote the book Communists Like Us with Guattari. In his personal work, he utilizes concepts such as the war machine.

Deleuze and Guattari's ideas led to many movements seeking to apply their ideas in their own discipline. Their ideas have been applied from a range of movements, ranging from politics to art. Notable modern Deleuzoguattarians include Haraway, Plant, May, Land, and Fisher. Haraway was one of the first to utilize Deleuze and Guattari for political goals, using their ideas in her Cyborg Manifesto, one of the fundamental texts of CyberFeminism. Using the idea of deteritrorialization she uses Deleuze and Guattari's philosophy to support her political goals. Plant is another theorist of CyberFeminism, using Deleuze and Guattari's ideas to support her ideology. Along with that she founded the CCRU, which would become the basis for modern day Accelerationism. She would come to leave the CCRU, seeing it as a pseudo-cult after the influence of Land became more present, and would begin engaging in surrealist art influenced by the Situationists. May was a crucial theorist of Post-Anarchism, his own personal theory being greatly influenced by both Deleuze and Guattari. All theorists of Post-Anarchism are influenced by Deleuze and Guattari to some extent, though some like Newman and Rousselle are more influenced by Lacan. May also wrote an introductory work on Deleuze in wich he wrote his own personal views on him. Land is the primary theorist of Accelerationism, using Deleuze and Guattari's idea of deteritroialization as a model for the acceleration of technocapital. He theorized that the technocapital singularity would be the body without organs of technocapital. Along with this, he was a primary theorist of the CCRU. Fisher, another theorist of the CCRU, applied the ideas of Deleuze and Guattari to explain his theory of capitalist realism, saying that ideological desire had been territorialized into capitalism. Along with that, he, like Land, theorizes on the acceleration of technocapital.

Beliefs

Tenets

Deleuze and Guattari have a philosophy that cannot be simply explained by some list of tenets, for both the simple reason of complexity and the ever changing nature of both's thought throughout their lifetime. However, throughout both lives they shared some commonalities and tendencies in their thought. Their basic philosophy will be outlined here, as some background is needed before their very unique and idiosyncratic political ideas can be explored.

The most important idea of Deleuze and Guattari is their idea of the machine. The machine does not belong to any ontological mode of the subject and object, but is rather an object stratified out of the simple flow of being. These machines are defined by their potential for actualization. Actualization is the process of "production" in these machines, it is the result of the machine. For example, one could analyze the organ of the heart as a machine that produces blood, or an Activist group that produces political change. These machines are based on whatever actualization they produce, if a machine produces a different actualization, it is no longer that machine. Deleuze and Guattari thus see machines as stratifications of flow, a concept very dear to Deleuze and Guattari. These machines are used to model the processes of the unconscious, capital, etc.

The machine, as was previously mentioned, is a stratification of flow. Deleuze and Guattari have a word for this stratification i.e. territorialization. In the desiring machine, the machine blocks and stratifies the flow of desire, with the actualization being produced by the stratification of this desire into one narrow pathway. This is territorialization, to place these flows into a narrow territory. Deleuze and Guattari commonly use territorialization not just to explain the process of machines, but also that of concepts. Just as Hegel thinks that all concepts are dialectical, Deleuze and Guattari find all concepts to be machinic. Territorialization can be summarized as the association of some object into the context of some territory. Just as something can be placed into a new context, i.e. to territorialize, it can be removed from it just as easily. Detterritorialization is the process of unstratification, to lose labels and contexts. Deleuze and Guattari see that, besides the special case of the body without organs, there is a tendency to reterritorialize. The process of deterritorialization and reterritorialization is called lines of flight.

The body without organs is the complete and total deterritorialization. It is a body without any territorial commitments, any machinic modes of desire, but rather an object of unstriated being. Deleuze and Guattari give this object two roles, as the basis of desire and as a goal to be reached. Rejecting Lacan, Deleuze and Guattari argue that there is no Freudian oedipus complex, or Lacan's triangle, but that desire at its root is schitzoid, as in free. Desire is free in the sense that it is not defined by any set of rules or by lack, but is an act of free creation. Deleuze and Guattari use someone with schizophrenia to exemplify this, saying that the schizoid transcends territories while constructing their worldviews and desires. Without all of the territorialization we do, we are just like this. The body without organs is also something to be reached. In A Thousand Plateaus, Deleuze and Guattari talk in length about how one can achieve the creative nothing. One does this by deterritorializing and rejecting territory, making oneself a being without allegiance and in the moment, always moving in the sense of flux.

In their book, A Thousand Plateaus, Deleuze and Guattari introduce the rhizome and the tree, two modes of concept. The tree is the traditional concept, with structuring being hierarchical and unified, while the rhizome is always in the middle, being a horizontal structure. The rhizome is how Deleuze and Guattari view things, always in the middle of something larger. The rhizome is associated with rhizomatic thinking, wich is the basis for the war machine. Rhizomatic thinking is to think in a rhizomatic manner, to think not in higherarchical structurings, but to think spiratically, in a schitzo manner. By doing this, we can escape Structuralism in thought and instead always be in the process. The war machine is a contradictory force against a concept, wich is only defined by an attack, or "war", on this concept. Nomadic is essentially synonymous with rhizomatic, as the nomad is always moving. Deleuze and Guattari call for us to make our thoughts war machines, to reevaluate all things and to construct our own.

Fascism And Self Repression

A large focus of Deleuze and Guattari's work Anti-Oedipus is how one comes to desire their own repression rather then the freeing of desire. Many such as Spinoza have addressed this problem previously, with it becoming one of the major problems within political philosophy. In Deleuze and Guattari's time the main object of analysis for this phenomena was Fascism, wich had convinced a wide swath of people to desire their own repression under the nation state. Deleuze and Guattari's focus was primarily on Freud's Oedipal complex and its update by Lacan. They analyze how individuals in this complex come to desire their own repression in Freud's terms. The nuclear family is the main place where this repression thrives, with Deleuze and Guattari stating that the family is the agent by wich this complex is instilled, it being the main agent of psychological repression. The nuclear family segregates and stratifies the individual into controllable segments, ultimately giving them control. This mechanism is the basis of Deleuze's idea of the control society and Guattari's idea of world capitalism. These mechanisms are machines, they stratify this free desire into categories that make us desire our own repression. Capitalism enforces its higherarchy, repression, etc onto the individual through this nuclear family, to Deleuze and Guattari the family is the main tool that capitalism uses to instill this psychological and social repression.

Deleuze and Guattari also analyze how this nuclear family, enforced by late Capitalism, leads to the creation of the oedipal complex. Unlike psychoanalysis, Schizoanalysis does not see these complexes as essential but rather created through the social situation one is born into. According to Deleuze and Guattari, the family transmits the angst and repression of the parents onto the child. This is what creates this desiring anti-production. The family does not only instill this oppression in desire, it also disfigures it. This is what leads to the incestual tendencies of the Oedipal complex, which while they believe that Freud overstates this by a wide margin, still is created by the family in its operations. The same can be said for Lacan's extension of the 3+1 oedipal complex into the 4+n complex of desire as lack, which can also be said to be implemented primarily by the family. This critique of these institutions of repression leads Deleuze and Guattari to advocate for a radical freeing of desire by becoming more schizo, more deteritorialized, in our desires. Through this this repression is escaped and the free expression of oneself can occur.

Machinic Analysis Of Capital

Deleuze and Guattari reject traditional Marxist explanations of capitalism as outdated, instead offering an analysis of capitalism as a political economy of desire. Just as the family instates the Oedipal complex as an abstract machine, capital itself is an abstract machine that regulates the flows of desire into its mechanisms. This machine is associated with the body of capital that Deleuze and Guattari identify in their analysis of deteritorialization. This abstract machine is comprised of smaller component machines such as financial institutions, companies, the state, etc. Desire is regulated into these institutions through these abstract machines, focusing desire on certain commodities, what Marx calls commodity fetishism, on work, etc. This is the same as the desire of self repression, just instead of the family it is world capitalism. Deleuze and Guattari view these phenomena as deeply interrelated.

Many after Deleuze and Guattari would make their own personal analysis building on what Deleuze and Guattari started. Lyotard in his book Libidinal Economy would expand on this from a post-Marxist perspective, analyzing how workers desire their own oppression under capitalism and how the postmodern condition is created out of this. Land would analyze these deteritorial flows of capital in his accelerationist philosophy, analyzing how acceleration of technocapital in the body of capital will create a technocapital singularity, a body without organs of capital. Fisher analyzed ideological desire being constrained by the abstract machines of capital, creating the phenomena of capitalist realism.

The Society Of Control

The Statist Co-option Of The War Machine

Deteritorialization And Proto-Accelerationism

The Freeing Of Desire

Molecular Revolutions

Variants

Sub-Ideologies

Deleuzianism

Guattarism

Schools Of Thought

Dark Deleuzianism

Personality

How to Draw

  1. draw a ball
  2. make the background white
  3. draw a few variously colored dots inside the ball
  4. draw the eyes and you're done!
Color Name HEX RGB
White #FFFFFF 255, 255, 255
Decrepit blue #9BCED9 155, 206, 217
cyan #76CFEA 118, 207, 234
light blue #44CFF3 68, 207, 243
death worship green #C0E88B 192, 232, 139
almost violet #b1ACE8 177, 172, 232
red? #EF9993 239, 153, 147
seafoam green #72E8C6 114, 232, 198

Obviously these do not have to be done in order, as that would impose a symbolic strata which restrains the free flow of desire.

Relationships

Friends

  • Post-Anarchism - This guy loves reading my books.
  • Marxism - A great one indeed, I even had a unfinished book praising you, though you are a bit too systematic and Hegelian at times.
  • Accelerationism - Deterritorialize!
  • Acid Communism - Very interesting analysis of late capitalism.
  • CyberFeminism - My great feminist child. Respect your brothers though, they have a good analysis.
  • Soulism - You're a little bit too idealist for my taste but your wish to free desire from all strata is wonderful.
  • Situationism - We must never forget may 68.
  • Existentialist Anarchism - Anarchism and Philosophy, just like me.
  • Autonomism - Great friend who

Frenemies

  • Avaritionism - Desire should be freed, sure, but this is psychotic.
  • Landian Accelerationism - My rather... extreme child. I like your analysis but your political ideas are concerning, to say the least.
  • Freudo-Marxism - Reich and Althusser were great, but you don't go far enough and we need to move beyond psychoanalysis in general.

Enemies

  • Anarcho-Egoism - Your nihilism is only the highest stage of dialectical thought.
  • Fascism - The desire for repression is one that needs to be abandoned.
  • Maoism - Stop calling me names, Badiou!
  • Neoliberalism - Liberal democracy shouldn't be the only system in the world.

Further Reading

Gallery


  1. ↑ "I think Felix Guattari and I are both still Marxists, though perhaps in different ways." in Negotiations 1972-1990
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