Deleuze, Deleuze and Guattari, Laruelle, transmutation, zero

Dooley on Deleuze: the Dieulieuzian-Dooleuzian Disjunction

Thinking in waves

Let me just say that it has been such an honor and such a treat to welcome Brian Dooley and his voice to Fractal Ontology (cf. Brian’s recent work “Schizophrenia of Zero” and “Transvaluation“). I can only inadequately convey my excitement and joy to share a mutual interactive space with a free-spirit like Brian, who, in (not being) himself, constitutes a veritable thought-force, a violence that forces one to think. Nevertheless a positive violence that takes thought to its immanent limit; the violence of the witch’s broom and the dice throw. Obviously not an empirical violence…

How to engage such a violence while coming out unscathed? Wrong question: how to come out scathed, how to love the fate of the wound for which we are born–the nothingness and abyss through which Bryan transports (us). Hence the ethics of transmutation: not to be unworthy of what happens (to us), since the ‘us’ does not repeat in the purity of the event, except as surface effect…But also the ecology of the virtual, or, in another vein, the respons-ibility towards the infinity of dialogue: how to throw down the gauntlet for the exhaustion of the infinite conversation while affirming the negation of agon, the anagonic war at the genital heart of acephalic thought? The encounter where violence is simply the thresholds crossed by reactive forces being tapped into, activated, countereffectuated…

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On the Misery of the Unbeliever


The Bhagavad Gita, like any text or doctrine rigorously indebted to the religious genre of literature, presents the (post)modern or skeptical reader with all the things that Krishna attributes to “cynical people:” perhaps nothing but misery or frustration (83.3). In the same sense, it is an awesome text due to its absoluteness. The word “metaphysics” in philosophy has recently come to designate a form of thought which perpetuates the belief in the necessary or absolute existence of any entity. Like every promotion of faith, the Bhagavad Gita formulates a clear-cut metaphysics that attempts to evaluate existence, nature, the universe, human life, etc. and asserts a pre-established sense to reality. The most obvious way to begin to ground a pre-given sense of reality is to assert an other-world concealed behind our everyday world. To respect its complexity, let’s assemble some of the axioms to Krishna’s metaphysical claims:

  1. The Atma (True Self), Brahman (God or Godhead) and Purusha (life force) necessarily exist (43.12).
  2. All beings are contingent upon God, who is absolute, and so if a being exists, it exists necessarily through God (53.18-19).
  3. Similarly, God splits into nature and spirit (Divinity), one being non-real, the other real, and God is not dependent upon nature (the non-real), but nature is dependent on God (70.12).
  4. Although God looks over nature, the latter operates by itself and is contingent upon karma (action), whereas God is divorced from all worldly action or karma itself.
  5. Therefore, God, Atma, and the Life Force are not natural, they are divine, or we could say that nature is God’s lower (non-real) nature, and divinity is its higher nature (16.26-27).
  6. All desire is worldly and linked to pleasure and pain. Therefore, the world does not guarantee any pleasure that is not overwhelmed by pain, or since the world does not offer a permanent feeling of pleasure (i.e. bliss) because of the prospect of death, then the belief in a realm beyond death and life becomes the most important goal (73.29). Continue reading
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