becoming, difference, language, machine, ontology



The emancipation of a line of difference; Movement thinking itself; Becoming-imperceptible; Demonic signatures; Degrowth of vision; Experiment cautiously; All maps are provisional; All nodes are networks

The emancipation of a line of difference

Only in extinction, annihilation before the rising ground, can a process of differentiation emancipate itself from its repetitive articulation in both directions at once, break free from the entanglements and alienation of preconditions: situation, signifiance, subjection.

How does a difference exceed the situational, overload the signalized, reprogram the subjectivized? The birthplace of monsters: the unconscious, the law, language; so many lines of abolition. The inoperative darkness which links and separates at once, bidirectional but nullary and auto-affective, consuming by being-consumed.

Time, light, the sea; a pure multiplicity, a line or volume of infinitesimal differentiation. We catch a glimpse of the distributed genesis of relation: the emergence of emergence itself. Termination and involution. Virtual and actual, timelike and lightlike; guest and host, abolition, redemption; all at once.

The burrow, the forest or cyberspace; developmental toxicity rages through these perforated terrains, conjoining and transmuting smooth and striated spaces through an ad hoc inter-dimensional chaos. One may perhaps glimpse in holey space the furtive trace of an empty form of time.

Lines of permutation are perhaps always-already lines of perverse monstrosity. Memory or becoming involves a critical punctuation of a pure being, rendering the axis or ontological continuity to the beyond: from empty and blank to lacerated, open(ed); from positive, redoubling to irreflective, anechoic.

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Constant’s Seductive Education, or Adolphe’s Astonishment (with translations)

[Update: I have taken the liberty of translating, by my own limited and critically biased means, the French citations of Constant in this essay. I hope that this makes for a more enjoyable and comprehensible experience! :)].

Benjamin Constant’s Adolphe presents the reader with the guiding inspiration behind its genesis, which is that what is at stake here is a narrative that would feature only two main characters. In his preface to the third edition of the novel, Constant himself broaches this idea in relation to his attempt to thwart the counterfeit versions of his novel by writing that the work concerns “la possibilité de donner une sorte d’intérêt à un roman dont les personnages se réduisaient à deux, et dont la situation serait toujours la meme” [the possibility of giving a sort of interest to a novel that would be reduced to two characters and whose situation would always be the same] (32). If we take this claim seriously, it is a question of what emphasis is to be given to the notion of “sameness” in the situation of the novel. According to the third preface, what seems to be the “same” in the narrative is also coincidentally indicated by how often Constant himself is approached by his readers with testaments of how they identify with the narrator and titular character Adolphe: “ce qui me ferait croire au moins à un certain mérite de vérité, c’est que presque tous ceux de mes lecteurs que j’ai rencontrés m’ont parlé d’eux-mêmes comme ayant été dans la position de mon héros” [what made me believe at least in a certain merit of truth {for Adolphe} is that almost all of my readers whom I’ve encountered have spoken about themselves to me as having been in my protagonist’s position] (33). Furthermore, at this point one should also ask: which situation is the same, which situation is the model for the sameness of the text, and to which two personages is the narrative reduced? In other words, what is the general situation of the novel that leads to such a universal identification on behalf of its readers? Although in a first reading of the novel the answer appears to be quite obvious that the two characters in question are Adolphe and Ellénore, perhaps “le moule universel” [the universal mold] of these two personages is more abstract and not necessarily easy to identify with proper names.  In order to shed more light on this subject, we will investigate what it means for the reader or anyone to claim to be—or more specifically and crucially “to have been”—in the position of Constant’s “protagonist”.  The guiding thread for this reevaluation of Constant’s famous claims in his third preface will be the extent to which the generalized theory of seduction regarding the “allogenetic” conception of the unconscious put forth by Jean Laplanche in his reading of and with Freud can be put to good use in rereading and resituating the orientation of Adolphe’s narrative thrust.

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boundary, catastrophe, evolution, information, language, machine, noise, ontology, production


Paul Klee, "Domes"

Paul Klee, “Domes”

The movement of the signifier through history is toxic, viral, plastic — a fiery line of abolition interposing nullity into intensity, linking pure space to the absolute threshold. It is only in following an escape-trajectory out from language, from the territory, and in concert with a dynamically consolidated assemblage of enunciation, that the sign reveals an intimate and internal logic of affirmation: dispassionate and frozen core of the signifier smoking beneath the burning skin of language. The sign veils a line of free and continuous mutation, but exhuming it necessitates accelerating language to its outermost exterior, viscous and horizontal plunge into Cthonic darkness. Ceaseless depths disfigure this primal cunning of the sign, enfolded and absorbed as infernal network infrastructure; the sign disappears into the matrixial substrate of expression. Signals ambiguate continuously contingent upon semiotic or semantic discontinuities in the substrate or the ultra-real (second-order simulacra simulating first-order reality.)

Striations distribute stuttering redundancies in order to make expression resist mutation, to harness a surplus value of resonance. Lodged within a fractally-triangulated cosmos-mind-body, subjected, signified, situated, language encounters its other or outside only by activating non-linguistic relationships to the non-linguistic, in becoming-otherwise — becoming genetic, machinic (and ontological at the absolute limit.) Let there be x; but only very special signs escape from purely signifying regimes and acquire this non-linguistic power of pure reversibility, activated at the threshold of the substrate: to remember x, to become-x. Power-signs which live the process of production as an intensive series of transformations, which live the infinite permutability of matter: these signs emerge in fusionability at infinite zero, when the sign encounters the desert of the spirit, when the viroid lethality lurking beneath the sign has encountered an other-place (genius loci) it can utterly infest: an emptied and inhuman outside across which it can propagate, a rich and variegated ontology to fragment. Only in the direct manipulation of the substrate can the conditions of possibility for the development of language be altered; the developmental toxicities linked to the sign can only be reconfigured at the terminal limit of signifiance (but this reconfiguration is effectively reconstitution according to ontologically-foreign continuities.) The sign at infinite speed fuses with production; the program must be pushed precisely to the point where free lines of ontological development and organization emerge. Pure differential morphogenesis.

The death core of the sign cannot be converted wholesale into a rhizomatic expressive substrate; after all, we even require some of this death in order to reinject back into the machine at critical points where the potentiality for an explosion of the crystalline type is present. This death is ourselves, our shadow at intensity=0. There is no evasion of the signifier which alters the teratological situation; there is only heterogenesis or acceleration of the monstrosity to infinite depth, sober atheology of continuous and experimental mutation: inflating the schiz to cosmic dimensions, fusing hyper-reality to glittering emptiness, unloading the death-carrying depth-charge of the signifier’s monstrous hatred directly into the rumbling depths of mass culture.

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becoming, metaphysics, Politics, sickness, thinking, utopia


“Dream City”, Paul Klee

“[U]topia is a fictive representation of an ideal social structure…”[1]

Michel Serres names heaven the rejoining of the rational and the real. Is there not truly a disquietingly infinite distance between the celestial dream of this adjoining and the hell we have made of the world? What then is the utopian? A first provisional approach might highlight temporal disjunction, utopia as uchronia: a no-when as well as a no-where; utopia denoting a world, a city, a life (but also a thought) to come. What then is this “to come”? It denotes the trace of a critique of political temporality; in a cautious deconstruction it becomes possible to make concrete the sense in which the future itself has a future. Utopia, not only forcelosed place but also time out of joint. Yet its virtual assembly is inspiratory, and therefore even transgressive since it tends to engender unforeseen but dangerous speeds and forces. Within any city whatsoever, the pathway to utopia is already present, but crossed-out, erased, blocked. The “to come” is therefore a denatured future involving radical transformations of psychic and social faculties. The utopian involves the unleashing of presently imperceptible potentialities.

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becoming, Deleuze, language, Nietzsche, ontology, Politics

Theory 1: Epigrams and Involutions

Theory 1: Epigrams and Involutions

“When I’m dreaming back like that I begins to see we’re only all telescopes.” Joyce, Finnegan’s Wake

“We have to learn to think differently — in order at last, perhaps very late on, to attain even more: to feel differently.” Nietzsche, Daybreak, II.103

“The greater part of the world’s troubles are due to questions of grammar.” Montaigne

Preface. These collected epigrams, my thoughts of the morning — and occasionally late evening — this collection of azure and gleaming obsidian birds, I give to you today. If only you could have seen these terrible thoughts, these wicked birds in life, in joyful flight! I give this gift also to mark a break from this work, this first theory, this Theory 1 — for some of it is now alien to me. We are still becoming. Another theory, to refocus and amplify the first; incipit the second!

With infinite love,

Joseph Weissman, July 22, 2012 C.E.

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acceleration, Deleuze, machine, metaphysics, motion, Nietzsche, ontology, Serres, sign


In the duplicity of beauty there is the strange trope of a presence which is the shadow of itself, of a being which, anachronously, lurks in its own trace. (Levinas, Otherwise than Being)

Loyalty to Earth! There is a primordial immanence of the body, a primacy of lived experience; natural-and-spiritual forces are firstly constellations of singular point-signs, assembling lines of flight or death, and merely falsified (explicated at best) through signifying abstractions incapable of unleashing — and in fact devoted to nullifying — their chaoid variability. The Earth, whose infernal and howling depths unground the transcendence of organic representation, purifies the living death of abstraction through oblivion.

Consider the transcendent death-carrying agency transmitted by the sign, its inherent duplicity and danger. Signals hide virulent spiritual and natural forces beneath their opaque transparency, imperceptible and uncanny agencies strategically and fiercely engaged in combat against the tyranny of heaven.

The speech of angels would be the unvoice of the Godhead, the planetary annunciation of a regime of point-signals (logospheres) ungrounding or self-awakening. Desertification indexes fiery pathways to aridity, holey spaces desiccated by an eternal fire. Consider Heraclitus’ paradox of the inescapable proximity of  warmth and dryness: “[h]ow, from a fire that never sinks or sets, would you escape?”

For the destiny of matter is to be swept up and conjoined to a differential field of explosions, overturnings — to be thrown into a combat zone. Continue reading

capitalism, death, difference, disaster, expressivity, future, health, humanity, language, machine, metaphysics, modernity, nihilism, Politics


Genesis. Enormous psychosocial and political transformations were necessary in order to put into place the global transhistorical capitalist institutions we take for granted. Capitalism is different, genetically as it were, from all previous ways of organizing human society. It dissolves society in favor of the decoded flows of pre-individual traits and elements which will form abstract labor and commodities. This dissolution is what previous forms of society had attempted to prevent. They had precisely developed various auto-immunities against this total subversion of traditional sense and value engendered by the radical deterritorialization attending the development of capital.

Modernity is this insane and universal cosmopolitan social order which encircles everything within its technocratic grasp; degeneration, death, disaster and apocalypse are both its legacy and sense. What remains for subjectivity but the twin messiahs of nothingness — the state and the market? A timeless celestial burrowing-machine and a timely sociopolitical ungrounding-device — messenger and channel, rex and flamen.

"Cosmic Ovulation" by Claude McCoy

"Cosmic Ovulation", Claude McCoy

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