assemblage, complexity, death, flux


Jan Maarten Voskuil. "broken light blue", 2013, acrylics on linen, 120x90x10cm

Jan Maarten Voskuil. “broken light blue”, 2013, acrylics on linen, 120x90x10cm

The line of the river is a line of terraqueous flight; a flow flush with the substrate, conditioning and mutating its own channel, both wandering over the territory and slowly reconfiguring it, in a gradual mutation or decryption…

A river system is composed of intensive aqueous lines diffracted from a fusional substrate — a vorticial assembly of multiple planes of consistency in chaotic metastability.

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assemblage, becoming, code, differentiation, disorder, escape, grammar, heresy, language, Nietzsche, structure, virus


Hypermediation. What is a statement? But the problem is already determining the singular projection of the statement onto life: both to identify the variously formed matters contained within it, with each of their constituent speeds and trajectories; but also the strata which capture and isolate (or ramify and merge) these intensities through one another. A statement is attached to productive networks which run throughout society; it is an auto-projection of the truth of society onto itself, which is perhaps to say the power of the false characteristic of a time.

Power induces, but also overflows and overdetermines the statement. The formations of power are composed of segmented, modular processes resembling and indeed modeled on the ‘rational ordered liberty’ which statements engender. The  statement surveys power itself as the structuring concept for philosophy, science and politics. Yet the productive networks negotiate the statement via a complex assemblage of enunciations in an asignifying and seamless process to which no subject may be attributed. The revolutionary potential of a statement can never be said to have been completely annihilated. Furthermore, this constituent impossibility of attribution which characterizes the statement can also be seen in the way it forms a projection of the social landscape as if from any position whatsoever — or from no position at all.
abstract machine, assemblage, becoming, code, cosmos, diagram, God, intensity, language, molecular, segmentarity, semiotics, sign, subject, truth



“Regimes of signs are not based on language, and language alone does not constitute an abstract machine, whether structural or generative. The opposite is the case. It is language that is based on regimes of signs, and regimes of signs on abstract machines, diagrammatic functions and machinic assemblages that go beyond any system of semiology, linguistics or not. There is no universal propositional logic, nor is there grammaticality in itself, any more than there is signifiance for itself. “Behind” statements and semioticizations there are only machines, assemblages and movements of deterritorialization that cut across the stratification of the various systems and elude both the coordinates of language and of existence…

A Thousand Plateaus 148

The world is segmented, stratified, breaking or already broken-up: what happened, what is happening? What crosses over, releasing free, untamed intensities as it travels along the intermediary zones? What is it which is just now passing through — beyond, behind, between — these lines? How do these lines — and always bundles of lines, fibres — work? A question of codes, partitions, signal-sign networks: are these lines of forced motion (interpretation) or rather lines of free variation (experimentation)? “The mixed semiotic of signifiance and subjectification has an exceptional need to be protected from any intrusion from the outside.” (ATP 179) A single expressive substance precludes the development of nomadic machines — truth, God, the Earth, are not “allowed” to have an outside! Do we think we understand this “allowed”? What happened? But already in order to translate we must achieve an expressive unification, yet this by no means guarantees that the language we thus arrive at conveys a message: “You will never know what just happened, or you will always know what is going to happen…” (ATP 193)

All becoming are molecular — not objects or forms easily recognized from science, habit or experiences — and in this sense “unknowable,” at least from the outside. Are human beings the same way? Is there no relation of resemblance between the woman and becoming-woman, the child and becoming-child? “All we are saying is that these in-dissociable aspects of becoming-woman must first be understood as a function of something else: not imitating or assuming the female form, but emitting particles that enter the relation of movement and rest, or the zone of proximity, of a micro-femininity, in other words, that produce in us a molecular woman…” (ATP 275) The question is not about representing a woman, producing an accurate imitation of a particular molecular multiplicity — but of making something that has to do with that multiplicity enter into composition with the speeds of the image. In becoming we discover our own proximity to the molecular: “That is the essential point for us: you become-animal only if, by whatever means or elements, you emit corpuscles that enter the relation of movement and rest of the animal particles, or what amounts to the same thing, that enter the zone of proximity of the animal molecule.” (275)

Can we “make” the world a becoming? Only if we reduce ourselves to “one or several” abstract lines can we find our own proximities, our own zones of indiscernibility; that is, our own passageway to a becoming-everywhere, a becoming-everybody: “The Cosmos as an abstract machine, and each world as an assemblage effectuating it.” (ATP 280) Eliminate everything exceeding this moment; but don’t forget to include within the moment everything which it includes in its turn. We ourselves slip into the moment, which slips transparently into the impersonal, the indiscernible. “One is then like grass: one has made the world, everybody/everything, into a becoming, because one has made a necessarily communicating world, because one has suppressed in oneself everything that prevents us from slipping between things and growing in the midst of things… Saturate, eliminate, put everything in.” (ATP 280)

abstract machine, assemblage, chomsky, content, diagram, expression, hegemony, indiscernible, information science, intensity, Labov, linguistics, pragmatics, production, rhizome, semiotics, signifier, variation

Notes to Deleuze and Guattari’s A Thousand Plateaus: November 20, 1923 — Postulates of Linguistics

In truth, the nature of the abstract machine is the most general problem: there is no reason to tie the abstract machine to the universal or the constant, or to efface the singularity of abstract machines insofar as they are built around variables and variations.

Deleuze and Guattari, A Thousand Plateaus (92-93)

Deleuze and Guattari’s analysis of the Chomsky-Labov debate exemplifies a well-developed but perhaps under-emphasized aspect of their thinking — namely, their theory of semiotics — and in particular the curious relationship they argue holds between language and the abstract machine. The debate between Labov and Chomsky concerns linguistic variation — an issue which, as we shall see, helps illuminate an important aspect of Deleuze and Guattari’s theory of the abstract machine. Chomsky’s position is more or less what you would expect it to be: linguists isolate from an essentially heterogeneous linguistic reality a standard and homogenous system, thus grounding abstraction not in aggregations but in positions, roots, and linearity. In fact, he claims, it’s only in this way that one can get at real principles, and that science can operate in no other way… — and so on. D+G summarize:

“Chomsky pretends to believe that by asserting his interest in the variable features of language, Labov is situating himself in a de facto pragmatics external to linguistics. Labov, however has other ambitions…” (A Thousand Plateaus 93)

What does Labov do (according to Deleuze and Guattari)? He refuses the very alternative which Chomsky presumes exists between linguistic constants and pragmatic variability. Labov asks us to think about lines of pure or inherent variation. It’s not difficult to see why Deleuze and Guattari like Labov so much; it’s also not difficult to see see why they must move definitively beyond this particular debate, and challenge its very pretext. But let’s slow down, what do these lines mean in the first place — these lines of “inherent variation”? Deleuze and Guattari clarify that, on the one hand, we ought not to think of these simply as “free variants” already in relation to a given style or pronunciation (that is, whose features would still lie completely outside the system, thus leaving its homogeneity intact.) On the other hand, these lines of variations are not a “de facto” mix of both systems — in other words, we shouldn’t think that each system is homogeneous in its own right (“as if the speaker moved from one to the other,” write D+G.)
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assemblage, channel, communication, diagram, forgetting, form, intensity, language, media, memory, multiplicity, parasite, Plato, signal, Thought, wisdom, writing

The Horizon of Language

If men learn this [writing], it will implant forgetfulness in their souls; they will cease to exercise memory because they rely on that which is written, calling things to remembrance no longer from within themselves, but by means of external marks.

What you have discovered is a recipe not for memory, but for reminder.

And it is no true wisdom that you offer your disciples, but only its semblance, for by telling them of many things without teaching them you will make them seem to know much, while for the most part they know nothing, and as men filled, not with wisdom, but with the conceit of wisdom, they will be a burden to their fellows.

Plato, Phaedrus 275a-b

If we speak language, then it is at least equally true that our languages speak us — even up to that extreme sense wherein language becomes actual, corporeal — and so the horizons of language and of writing cannot be the same as the limits of thought. Yet there is a single abstract machine underlying both thought and language.

Language is neither a channel, a signal, nor a noise. For if language is a channel, then language channels us — it becomes a closed loop, thought = language = being. The result: only intensive realities, only qualities — we’ve isolated the durational aspect of being, a consequence of self-transformation or self-affection.

On the other hand, if language is born from pure noise, it situates itself within us, finds somewhere between and inside us to become a station… Noise clears, but does not disclose, or does so only darkly, ambiguously.

Language transmits us — what does this mean? Nothing more than that language is not a medium, not communication — but a relational attitude to the world, a turning towards an immanent and essential reality.

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abstract machine, assemblage, autopoeisis, becoming, being, change, communication, complexity, differentiation, Disparation, formalization, French Translation, individuation, information, materiality, metastability, model, modularity, morphogenesis, morphology, ontogenesis, ontology, philosophy of science, production, self-actualization, Simondon, singularities, structure, system, technology, Untranslated Theory

Translation: Simondon, Completion of Section I, Chapter 1, The Individual and Its Physico-Biological Genesis


In the first place, singularities-events correspond to heterogeneous series which are organized into a system which is neither stable nor unstable, but rather ‘metastable,’ endowed with a potential energy wherein the differences between series are distributed. (Potential energy is the energy of the pure event, whereas forms of actualization correspond to the realization of the event). In the second place, singularities posses a process of auto-unification, always mobile and displaced to the extent that a paradoxical element traverses the series and makes them resonate, enveloping the corresponding singular points in a single aleatory point and all the emissions, all dice throws, in a single cast. In the third place, singularities or potentials haunt the surface. Everything happens at the surface in a crystal which develops only on the edges. Undoubtedly, an organism is not developed in the same manner. An organism does not cease to contract in an interior space and to expand in an exterior space–to assimilate and to externalize. But membranes are no less important, for they carry potentials and regenerate polarities. They place internal and external spaces into contact without regard to distance. The internal and external, depth and height, have biological value only through this topological surface of contact. Thus, even biologically, it is necessary to understand that ‘the deepest is the skin.’ The skin has as its disposal a vital and properly superficial potential energy. And just as events do not occupy the surface but rather frequent it, superficial energy is not localized at the surface, but is rather bound to its formation. Gilbert Simondon has expressed this very well: the living lives at the limit of itself, on its limit… The characteristic polarity of life is at the level of the membrane; it is here that life exists in an essential manner, as an aspect of a dynamic topology which itself maintains the metastability by which it exists… The entire content of internal space is topologically in contact with the content of external space at the limits of the living; there is, in fact, no distance in topology; the entire mass of living matter contained in the internal space is actively present to the external world at the limit of the living… To belong to interiority does not mean only to ‘be inside,’ but to be on the ‘in-side’ of the limit… At the level of the polarized membrane, internal past and external future face one another. [Gilles Deleuze, Logic of Sense. Trans. Mark Lester with Charles Stivale. New York: Columbia, 1990. p. 103-104.]

Gilbert Simondon, L’individu et sa genese physico-biologique (Paris: P.U.F., 1964), pp. 260-264. This entire book, it seems to us, has special importance, since it p Continue reading

assemblage, Bachelard, becoming, bergson, Deleuze, difference, duration, image, intuition, memory, metaphysics, metapsychology, ontology, problematics, time, virtual, Whitehead

Bergsonism, or Philosophy of Sub- and Superhuman Durations


Deleuze, Gilles. Bergsonism. Trans. Hugh Tomlinson and Barbara Habberjam. New York: Zone, 1991.

Bergson on several occassions compares the approach of philosophy to the procedure of infinitesimal calculus: When we have benefited in experience from a little light which shows us a line of articulation, all that remains is to extend it beyond experience—just as mathematicians reconstitute, with the infinitely small elements that they perceive of the real curve, ‘the curve itself stretching out into the darkness behind them.’ In any case, Bergson is not one of those philosophers who ascribes a properly human wisdom and equilibrium to philosophy. To open us up to the inhuman and the superhuman (durations which are inferior or superior to our own), to go beyond the human condition: This is the meaning of philosophy, in so far as our condition condemns us to live among badly analyzed composites, and to be badly analyzed composites ourselves (Gilles Deleuze, Bergsonism pg 27-28).


Deleuze’s project in Bergsonism is to render a systematic understanding of Bergson’s concepts in their interrelations. Of course, this book is an experiment in philosophical buggery, and so there is a clear Deleuzian ring to it. There is much in here that is strictly related to Deleuze’s project, but in itself it still retains a lot of theoretical value and stands as a concise and intriguing reading of Bergson. The first chapter on intuition as method lays out clearly Bergson’s project in three moves: (1) state and create problems; (2) discover the genuine differences in kind; (3) apprehend time in its reality as duration. To construct this method in its rigor, we must set out some rules as we go along.

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