Tiqqun | This Is Not a Program

“’77 wasn’t like ’68. ’68 was anti-establishment, ’77 was radically alternative. This is why the ‘official’ version portrays ’68 as good and ’77 as bad; in fact, ’68 was co-opted whereas ’77 was annihilated. This is why, unlike ’68, ’77 could never make for an easy object of celebration.”
— Nanni Balestrini, Primo Moroni, L’orda d’oro

‘The Function of Autonomy’: Félix Guattari and New Revolutionary Prospects

by Andrew Ryder Félix Guattari is widely discussed among philosophers, particularly feminists and specialists in ecology and technology. But in the Anglophone world, political organisers tend to ignore him. In part this is due to academic paywalls and university strictures confining his work, but the problem goes further: the stylistic conservatism of so much of the Anglo-American left has impeded the capacity to learn from his insights, because they are presented in an nontraditional and unfamiliar style. This resistance has obscured his continuing activity as a participant and organiser in a variety of international struggles. This is not merely of…

Félix Guattari; The Anti-Œdipus Papers

Félix Guattari; The Anti-Œdipus Papers Full book Notes and journal entries document Guattari and Deleuze’s collaboration on their 1972 book Anti-Œdipus. “The unconscious is not a theatre, but a factory,“ wrote Gilles Deleuze and Félix Guattari in Anti-Œdipus (1972), instigating one of the most daring intellectual adventures of the las half-century. Together, the well-known philosopher and the activist-psychiatrist were updating both psychoanalysis and Marxism in light of a more radical and “constructivist“ vision of capitalism:“Capitalism is the exterior limit of all societies because it has no exterior limit itself. It works well as long as it keeps breaking down.“ Few people…

Gilles Deleuze; Two Regimes of Madness (1975-1995)

Gilles Deleuze; Two Regimes of Madness, Revised Edition | Texts and Interviews 1975-1995 | Full book     Gilles Deleuze Edited by David Lapoujade | Translated by Ames Hodges and Mike Taormina The texts and interviews gathered in this volume cover the last twenty years of Gilles Deleuze’s life (1975-1995), which saw the publication of his major works: A Thousand Plateaus (1980), Cinema I: Image-Movement (1985), Cinema II: Image-Time (1985), all leading through language, concept and art to What is Philosophy? (1991). They also document Deleuze’s increasing involvement with politics (Toni Negri, terrorism, etc.). The texts of Two Regimes of Madness complete…

Gilles Deleuze; Desert Islands and Other Texts (1953-1974)

Gilles Deleuze | Desert Islands and Other Texts (1953-1974) (2003, Semiotext(e))/ Full book “One day, perhaps, this century will be Deleuzian,“ Michel Foucault once wrote. This book anthologizes 40 texts and interviews written over 20 years by renowned French philosopher Gilles Deleuze, who died in 1995. The early texts, from 1953-1966 (on Rousseau, Kafka, Jarry, Ponge, Artaud, etc.) belong to literary criticism and announce Deleuze’s last book, Critique and Clinic (1993). But philosophy clearly predominates in the rest of the book, with sharp appraisals of the thinkers he always felt indebted to: Spinoza, Bergson. More surprising is his acknowledgement of Jean-Paul…

Antonio Negri; Is It Possible to Be Communist Without Marx?

This paper explores the question of whether it is possible to be a communist without Marx. This entails encountering the ontological dimension of communism, that is, the material tenor of this ontology, its residual effectiveness, the desire of human beings to go beyond capital, and the reality of the episode of statism. (The Idea of Communism; Volksbühne Berlin, 2010) G. Deleuze and F. Guattari, What is philosophy?, (Columbia University Press, 1994), 144 K. Marx, Grundrisse: Foundations of the Critique of Political Economy (Penguin Books, 1993), 296 CRITICAL HORIZONS A JOURNAL OF PHILOSOPHY AND SOCIAL THEORY

Deleuze and Guattari; May ’68 Did Not Take Place

In historical phenomena such as the revolution of 1789, the Commune, the revolution of 1917, there is always one part of the event that is irreducible to any social determinism, or to causal chains. Historians are not very fond of this point: they restore causality after the fact. Yet the event itself is a splitting off from, a breaking with causality; it is a bifurcation, a lawless deviation, an unstable condition that opens up a new field of the possible. In physics, Ilya Prigogine spoke of states in which the slightest differences persist rather than cancel themselves out, and where…