This is a wiki for workshops on Deleuze & Guattari.\n\nThis site does not act as a wiki in the strict sense - you cannot edit it. It is merely a starting point for basic definitions. Each entry consists of selected quotations, relevant to one particular piece of Deleuzean terminology. But each entry is also //tagged//: that is, it is connected to all other relevant entries.\n\nTo navigate from one entry to another, click on a tag (tags are in blue).\n\nThe reason for using this format is that it is entirely nonlinear: you can jump from the definition of one term to another, determining your own trajectory through Deleuze's terms, according to what interests you the most. This wiki also, by having linked entries (or 'tiddlers', as they are called) emphasizes the relations between distinct terms.\n\nAs Deleuze and Guattari themselves put it:\n*Each plateau can be read starting anywhere and can be related to any other plateau.\n//A Thousand Plateaus, 22//\n\nThis wiki will also serve as a repository for source materials: all the reading lists, bibliographies, and exemplary source texts can be found here.\n\nOur own wiki - the one we will use to collaborate on our working definitions, uses of Deleuze for our own fields of study, personal projects, and examples, is at the [[deleuzeguattari.wikispaces|]] site.\n\n\n\n
This wiki is run by [[Dan O'Hara|]].
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*Incorporeal effects are never themselves causes in relation to each other; rather, they are only "quasi-causes" following laws which perhaps express in each case the relative unity or mixture of bodies on which they depend for their real causes.\n//Logic of Sense, 6//\n\n*To the extent that events are actualized in us, they wait for us and invite us in. They signal us: "My wound existed before me, I was born to embody it." It is a question of attaining this will that the event creates in us; of becoming the quasi-cause of what is produced within us, the Operator; of producing surfaces and linings in which the event is reflected, finds itself again as incorporeal and manifests in us the neutral splendor which it possesses in itself in its impersonal and pre-individual nature, beyond the general and the particular, the collective and the private.\n//Logic of Sense, 148//
!Gilles Deleuze and Félix Guattari\n*//Anti-Oedipus: Capitalism and Schizophrenia//, trans. by Robert Hurley, Mark Seem and Helen R. Lane (Minneapolis: University of Minnesota Press, 1983)\n*//A Thousand Plateaus: Capitalism and Schizophrenia, vol. II//, trans. by Brian Massumi (London: Athlone, 1988)\n*//Kafka: Toward a Minor Literature//, trans. by Dana Polan (Minneapolis: University of Minnesota Press, 1986)\n*//What is Philosophy?//, trans. by Hugh Tomlinson and Graham Burchell (London: Verso, 1994)\n\n!Gilles Deleuze\n*//Proust and Signs//, trans. by Richard Howard (London: Allen Lane/Penguin, 1973)\n*// Foucault//, trans. by Seán Hand (London: Athlone, 1988)\n*//The Logic of Sense//, trans. by Mark Lester with Charles Stivale (New York: Columbia University Press, 1990)\n*//Bergsonism//, trans. by Hugh Tomlinson and Barbara Habberjam (New York: Zone, 1991)\n*//Cinema I: The Movement-Image//, trans. by Hugh Tomlinson and Barbara Habberjam (London: Athlone, 1992; repr. 2001)\n*//Cinema II: The Time-Image//, trans. by Hugh Tomlinson and Robert Galeta (London: Athlone, 1989; repr. 2000)\n*//Expressionism in Philosophy: Spinoza//, trans. by Martin Joughin (New York: Zone, 1992) \n*//The Fold: Leibniz and the Baroque//, trans. by Tom Conley (Minneapolis: University of Minnesota Press, 1993)\n*//Difference and Repetition//, trans. by Paul Patton (London: Athlone, 1994)\n*//Negotiations 1972 - 1990//, trans. by Martin Joughin (New York: Columbia University Press, 1995)\n*//Essays Critical and Clinical//, trans. by Daniel W. Smith and Martin A. Greco (Minneapolis: University of Minnesota Press, 1997)\n*//Kant's Critical Philosophy//, trans. by Hugh Tomlinson and Barbara Habberjam (Minneapolis: University of Minnesota Press, 2003)\n*//Francis Bacon: the logic of sensation// (London: Continuum, 2003)\n*//Desert Islands and Other Texts, 1953 - 1974// (Los Angeles: Semiotext(e), 2004)\n*//Two Regimes of Madness: Texts and Interviews 1975 - 1995//, ed. by David Lapoujade, trans. by Ames Hodges and Mike Taormina (New York: Semiotext(e), 2006)\n\n!Gilles Deleuze/Michel Foucault\n*//Gérard Fromanger: Photogenic Painting|La Peinture Photogénique//, ed. by Sarah Wilson (London: Black Dog, 1999)
*The event, being itself impassive, allows the active and the passive to be interchanged more easily, since it is //neither the one nor the other//, but rather their common result (to cut - to be cut). Concerning the cause and the effect, events, //being always only effects//, are better able to form among themselves functions of quasi-causes or relations of quasi-causality which are always reversible (the wound and the scar).\n//Logic of Sense, 8//
*The abstract machine is pure matter-function - a diagram independent of all the forms and substances, expressions and contents it will distribute\n//A Thousand Plateaus, 141//\n\n*Abstract machines consist of unformed matters and nonformal functions. Every abstract machine is a consolidated aggregate of matters-functions (phylum and diagram). This is evident on a technological "plane": such a plane is not made up simply of formed substances (aluminum, plastic, electric wire, etc.) or organizing forms (program, prototypes, etc.), but of a composite of unformed matters exhibiting only degrees of intensity (resistance, conductivity, heating, stretching, speed or delay, induction, transduction...) and diagrammatic functions exhibiting only differential equations or, more generally, "tensors".\n//A Thousand Plateaus, 511//\n\n*[...] abstract machines know nothing of forms and substances. This is what makes them abstract, and also defines the concept of the machine in the strict sense.\n//A Thousand Plateaus, 511//\n\n*There is no abstract machine, or machines, in the sense of a Platonic Idea, transcendent, universal, eternal. Abstract machines operate within concrete assemblages: They are defined by [...] the cutting edges of decoding and deterritorialization. They draw these cutting edges.\n//A Thousand Plateaus, 510//\n\n*[...] the reverse case also appears in the stories: abstract machines surge into existence by themselves, without indexes [...] the representation of the transcendental law, with its elements of guilt and unknowability, is an abstract machine of this sort.\n//Kafka, 47//\n\n*What we have said does not preclude the possibility of "the" abstract machine serving as a transcendent model\n//A Thousand Plateaus, 512//\n\n*[...] there exist general types of abstract machines [...] different types of abstract machines that overlap in their operations and qualify the assemblages: //abstract machines of consistency//, singular and mutant, with multiplied connections; //abstract machines of stratification// that surround the plane of consistency with another plane; and //axiomatic or overcoding abstract machines// that perform totalizations, homogenizations, conjunctions of closure.\n//A Thousand Plateaus, 513-4//\n\n
To the right of the page is a menu. You can search for a term, or click on 'Tags' and then click on any term from the list. \n\nA white 'card' (like the one you're reading now) will open, containing quotations selected from Deleuze & Guattari's works, which are particularly pertinent to an understanding of the term you've chosen.\n\nAt the top of each card, in blue text, is a list of related terms. Click on any one to open the card for that term.\n\nAt the bottom of each card, again in blue text, is a list of terms that link to the card you're reading. Again, click on any one to open the card for that term.\n\nNext to the title of each card is a list of actions: Close, Edit, Permaview, References.\n*Close - close the card you're reading.\n*Edit - open a dialog box which permits you to alter or add to the crd you're reading.\n*Permaview - generates a unique URL in your browser's Location Bar, referring directly to the card you're reading.\n*References - opens all cards linked to the card you're reading.
a wiki for Deleuze & Guattari terminology
*[...] we have been distinguishing in Kafka's work instances that are in fact enmeshed in each other - first, machinic indexes; then, abstract machines; and finally, the assemblages of the machine. The machinic indexes are the signs of an assemblage that has not yet been established or dismantled because one knows only the individual pieces that go into making it up, but not how they go together. Most frequently, these pieces are living beings, animals, but they are only valuable as moving pieces or configurations of an assemblage that goes beyond them, and whose mystery remains because they are only the operators or executors of this assemblage.\n//Kafka, 47//\n\n*[...] there remain machinic assemblages as objects of the novel. This time the machinic indexes stop being animal; they group, give birth to series, start proliferating, taking over all sorts of human figures or parts of figures. On the other hand, the abstract machine [...] stops being reified and isolated; it no longer exists outside the concrete, socio-political assemblages that incarnate it. It diffuses into them and measures their machinic degree. Finally, the assemblage no longer works as a machine in the process of assembling itself, with a mysterious function, or as a fully assembled machine that doesn�t function, or no longer functions. It works only through the dismantling (//demontage//) that it brings about on the machine and on representation. And, actually functioning, it functions only though and because of its own dismantling.\n//Kafka, 48//\n
*[...] //an-omalie//, a Greek noun that has lost its adjective, designates the unequal, the coarse, the rough, the cutting edge of deterritorialization [...] Lovecraft applies the term "Outsider" to this thing or entity, the Thing, which arrives and passes at the edge, which is linear yet multiple, "teeming, seething, swelling, foaming, spreading like an infectious disease, this nameless horror."\nIf the anomalous is neither an individual nor a species, what is it? It is [...] a phenomenon of bordering [�] a multiplicity is defined not by the elements that compose it in extension, nor by the characteristics that compose it in comprehension, but by the lines and dimensions it encompasses in "intension".\n//A Thousand Plateaus, 244-5// \n
*Double articulation is so extremely variable that we cannot begin with a general model, only a relatively simple case. The first articulation chooses or deducts, from unstable particle-flows, metastable molecular or quasi-molecular units (//substances//) upon which it imposes a statistical order of connections and successions (//forms//). The second articulation establishes functional, compact, stable structures (//forms//), and constructs the molar compounds in which these structures are simultaneously actualized (//substances//).\n//A Thousand Plateaus, 40-1//
*[...] the aim of war machines isn't war at all but a very special kind of space, //smooth space//, which they establish, occupy, and extend. //Nomadism// is precisely this combination of war-machine and smooth space. We try to show how and in what circumstances war-machines aim at war (when state apparatuses take over a war-machine that�s initially no part of them). War-machines tend much more to be revolutionary, or artistic, rather than military.\n//Negotiations, 33//\n
*Schizoanalysis is not only a qualitative analysis of abstract machines in relation to the assemblages, but also a quantitative analysis of the assemblages in relation to a presumably pure abstract machine.\n//A Thousand Plateaus, 513//\n\n*Schizoanalysis, or pragmatics, has no other meaning: Make a rhizome.\n//A Thousand Plateaus, 251//
*We will call an //assemblage// every constellation of singularities and traits deducted from the flow - selected, organized, stratified - in such a way as to converge (consistency) artificially and naturally; an assemblage, in this sense, is a veritable invention.\n//A Thousand Plateaus, 406//
*the //machinic phylum// is materiality, natural or artificial, and both simultaneously; it is matter in movement, in flux, in variation, matter as a conveyor of singularities and traits of expression.\n//A Thousand Plateaus, 409//\n\n*We may speak of a //machinic phylum//, or technological lineage, wherever we find //a constellation of singularities, prolongable by certain operations, which converge, and make the operations converge, upon one or several assignable traits of expression.//\n//A Thousand Plateaus, 406//
*A body is not defined by the form that determines it nor as a determinate substance or subject nor by the organs it possesses or the functions it fulfills. On the plane of consistency, //a body is defined only by a longitude and a latitude:// in other words the sum total of the material elements belonging to it under given relations of movement and rest, speed and slowness (longitude); the sum total of the intensive affects it is capable of at a given power or degree of potential (latitude). Nothing but affects and local movements, differential speeds.\n//A Thousand Plateaus, 260//\n\n* The BwO is what remains when you take everything away.\n//A Thousand Plateaus, 151//\n\n*A BwO is made in such a way that it can be occupied, populated only by intensities. Only intensities pass and circulate. Still, the BwO is not a scene, a place, or even a support upon which something comes to pass. It has nothing to do with phantasy, there is nothing to interpret. The BwO causes intensities to pass; it produces and distributes them in a //spatium// that is itself intensive, lacking extension. It is not space, nor is it in space; it is matter that occupies space to a given degree - to the degree corresponding to the intensities produced. It is nonstratified, unformed, intense matter, the matrix of intensity [...] That is why we treat the BwO as the full egg before the extension of the organism and the organization of the organs\n//A Thousand Plateaus, 153//
*If multiplicities are defined and transformed by the borderline that determines in each instance their number of dimensions, we can conceive of the possibility of laying them out on a plane, the borderlines succeeding one another, forming a broken line. It is only in appearance that a plane of this kind "reduces" the number of dimensions; for it gathers in all the dimensions to the extent that //flat multiplicities// - which nonetheless have //an increasing or decreasing number of dimensions// - are inscribed upon it.\n//A Thousand Plateaus, 251//\n\n*Far from reducing the multiplicities' number of dimensions to two, the //plane of consistency// cuts across them all, intersects them in order to bring into coexistence any number of multiplicities, with any number of dimensions. The plane of consistency is the intersection of all concrete forms.\n//A Thousand Plateaus, 251//\n\n*The plane of consistency of Nature is like an immense Abstract Machine, abstract yet real and individual; its pieces are the various assemblages and individuals, each of which groups together an infinity of particles entering into an infinity of more or less interconnected relations.\n//A Thousand Plateaus, 254//\n
*machine is not reducible to mechanism. Mechanism serves to designate specific processes in certain technological machines, or else a specific organization of a living being. But //machinism// is totally different: again, it is any system that interrupts flows, and it goes beyond both the mechanism of technology and the organization of the living being, whether in nature, society, or human beings.\n//Desert Islands, 219//\n\n*"Machine, machinism, //machinic//": it is neither mechanical nor organic. The mechanical is a system of gradual connections between dependent terms. The machine, on the other hand, is a clustered "proximity" between independent terms \n//Dialogues, 125//\n\n*That which makes a machine, to be precise, are connections\n//Kafka, 82//\n\n*Machines don't mean anything: they merely work, produce, break down. What we're after is only how something works in the real.\n//Desert Islands, 221//\n
*We believe the unconscious is not a theatre, but a factory [...] Saying the unconscious "produces" means that it's a kind of mechanism that produces other mechanisms [...] The biological theory of mechanism was never able to understand desire and remains totally in the dark in this area because desire cannot be integrated into mechanical models [...] Desiring consists in interruptions, letting certain flows through, making withdrawals from those flows, cutting the chains that become attached to the flows. This system of the unconscious, or desire that flows, interrupts, begins flowing again - it's totally literal; and contrary to what traditional psychoanalysis tells us, it is perfectly meaningless. Without any sense, there is nothing to interpret. Interpretation is meaningless here. The problem is knowing how the unconscious works. It is knowing how "desiring-machines" work, and knowing how to use those machines.\n//Desert Islands, 232//
<<<\n''Francois Chatelet''\n>What strikes me here is the eruption of such a book among books of philosophy [...] //Anti-Oedipus// smashes everything [...] I felt this eruption as an eruption of materialism. Methodology, I have to admit, is starting to bug the shit out of me. The whole enterprise of research and furthering knowledge is ruined by the imperialism of methodology [...] I'm thinking primarily of Lucretius. I don't know if I'm flattering you - perhaps too much, or not enough.\n''Gilles Deleuze''\n>If it's true, it's excellent. That would be perfect.\n//Desert Islands, 221//\n<<<
*One case of transcoding is particularly important: when a coed is not content to take or receive components that are coded differently, and instead takes or receives fragments of a different code as such. The first case pertains to the leaf-water relation, the second to the spider-fly relation. It has often been noted that the spider web implies that there are sequences of the fly's own code in the spider's code; it is as though the spider had a fly in its head, a fly "motif," a fly "refrain." The implication may be reciprocal, as with the wasp and the orchid, or the snapdragon and the bumblebee.\n//A Thousand Plateaus, 314//
*There is a mode of individuation very different from that of a person, subject, thing, or substance. We reserve the name //haecceity// for it. A season, a winter, a summer, an hour, a date have a perfect individuality lacking nothing [...] They are haecceities in the sense that they consist entirely of relations of movement and rest between molecules or particles, capacities to affect and be affected.\n//A Thousand Plateaus, 261//
*Let us summarize the principal characteristics of a rhizome: unlike trees or their roots, the rhizome connects any point to any other point, and its traits are not necessarily linked to traits of the same nature; it brings into play very different regimes of signs, and even nonsign states. The rhizome is reducible neither to the One nor the multiple [...] It is composed not of units but of dimensions, or rather directions in motion. It has neither beginning nor end, but always a middle (//milieu//) from which it grows and which it overspills. It constitutes linear multiplicities with //n// dimensions having neither subject nor object, which can be laid out on a plane of consistency, and from which the One is always substracted (//n - 1//).\n//A Thousand Plateaus, 21//\n\n*A rhizome has no beginning or end: it is always in the middle, between things, interbeing, //intermezzo//. The tree is filiation, but the rhizome is alliance, uniquely alliance. The tree imposes the verb "to be," but the fabric of the rhizome is the conjunction "and...and...and..."\n//A Thousand Plateaus, 25//
Type the text for 'form/substance'
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