Drives and affects in favour of an insurrectionary erotica
At the end of the ‘60s Freud and Marx
represented in France a conformist position that the two authors of the Anti-Œdipus tried to overcome. Through Klossowski’s comment of the fragment nr. 10 [145] Deleuze and Guattari show that the gregarious drives are so deeply introjected, - because of the various waves of regularization - to become unconscious, leaving no space to any trace of resistance or diversity. In case this trace reveals itself, society - namely the human beings, the species - will refuse it, but given the chance to affirm itself, a new awakening, a «yes to life» will display. Thus - Klossowski continues - it is the drive state that enables the individual to rediscover an anachronistic primordial condition of existence and the emotion produced by the dis-alignment of two contrasting
realities - the differentiated reality of the
single and the gregarious dimension of
the larger group - influences the conduct
and promotes diverted actions. Deleuze
and Guattari introduce here the Freudian
concept of «Oedipal group fantasy» and
echo it in the social body quoting a passage
from Klossowski’s Nietzsche and the
Vicious Circle: “In this respect Klossowski
has convincingly shown the inverse
relationship that pulls the fantasy in two
directions, as the economic law establishes
perversion in the "psychic exchanges," -
called drives by Nietzsche and Klossowski
- or as the psychic exchanges on the
contrary promote a subversion of the law:
"Anachronistic, relative to the institutional
level of gregariousness, the singular state
can, according to its more or less forceful
intensity, bring about a de-actualization of
the institution itself and denounce it in turn
as anachronistic." (AO, 63). Let us apply
such divarication to the accelerationist
fragment in Anti-Œdipus and see the two
possible directions, as the capitalism of the
fluxes distorts the wage earner and grabs
the capitalist through money in a constant
exchange where “profit will flow alongside
wages, side by side, reflux and afflux”,
or as the drive state of the revolutionary
singularities will subvert the codes of a
controlled and money-directed society,
operating in a universal affects-driven
economy, as Deleuze and Guattari testify
with the following words “In a certain sense
capitalist economists are not mistaken
when they present the economy as being
perpetually "in need of monetarization"
as if it were always necessary to inject
money into the economy from the outside
according to a supply and a demand. In this
manner the system indeed holds together
and functions, and perpetually fulfills its
own immanence. In this manner it is indeed
the global object of an investment of desire.
The wage earner's desire, the capitalist's
desire, everything moves to the rhythm of
one and the same desire” . (AO, 239)
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