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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acceleration, becoming, machine, ontology



Soaring above the waves, the surf line finds or creates a means of encrypted communication with the conjoint or conjugal striation of the surface and the disjunct or disastrous perplexity of the depths. A nomad geometer, the navigator of singular and extraordinary waves, the surfer of the pure multiple of the sea, journeys in place to remain in place. The surfer occupies a finely balanced territory, between infinitesimal inclination and infinite extension; an absolute survey becomes possible.

An occupation replete with indeterminations, bristling with events and pure qualities; which can perhaps be defined in terms of the flowing athletic de-situation of centrality, non-motion rather than the catastrophe of activation or spatiality, of extraordinary or disruptive points or segments or the epidemiology of too rigidly fixed positions or too fluidly supple segments. The telepathic geometer or temporal metallurgist, the surfer of future waves, oscillates internally then between two very different kinds of axioms or principles; apparently in real and irresolvable contradiction.

Between restrained or disjunctive materiality (the wave function, if you like) and generalized or conjunctive aesthetics, the depths of the sea or its xeno-crystalline temporality, characterized by chaotic and lawless interventions across streams, between ontologically foreign regimes of development and organization; expressing itself perhaps as future light, infinite glare of machinic resonance from the hard-right edge of time…

A hyperlink is determined dimensionally by planar waves and volumetric surf. It is politics itself, solidary with the delirium at the heart of our highest reason (all too anthropoid, neurotic, regional, drifting…) Conjunction and disjunction; but there is always a ductile and cybernetic surf line. What is the relation between the surf line and the smooth space, or between the line of creative extension and intensive striation? How does surfing make machines rhizome, become a line of flight capable of possibly, if it survives many risks, surveying from hyperborean heights of intensity the haunted depths that separate and link us? –At infinite speed, “all at once”; rather than falling back onto furious mechanical redundantly-parallel recursive analysis? Nevertheless, one must be careful with all these intensities, one must be ready. Hyperlinear conjunction accelerates too rapidly to control, maximizing trauma and bliss at once. But after all the link is a connection, an arrow cast into a void. Whereas conjunction and disjunction are primarily traits of relations produced in tactical route analysis; in which case there is a geographical problem of establishment of points that determine pathways for striating vessels, or smooth transmission, etc. –Rather than the geological or ethological problem of the relay itself or pure logistics, which converts striated positions into smooth spaces, invents or discovers means of oscillating between, a higher-order calculus of acceleration, speeds and slownesses (convalescence.)

The other lines — the subaqueous assemblage of supple lines of the sea; the rigidly delineated striations of oscillatory forces — are no better or worse than the surf line, which wouldn’t exist without them, even though it does not relate to movement in the same way they do. Rather than extend traits the link activates relays or actualizes virtuality, proliferates pure becomings and stationary journeys. The political infrastructure of the hyperlink dominates resonance; this machinery is the accelerating index of redundancy. The surf line is operated by a plane of virtual judgment; hungry for resonance and singularization. They are the teeth of the vampire.

Conjunction occurs precisely because bodies are not yet connected. Because judgment has decreed gravity, ideas are voidic compositions… And the surf of course always overflows itself into death; risking along the way any danger imaginable: and of course the surf line itself emanates a strange melancholy melody. The unsegmentary secretes authorities and pieties and fascisms of its own unique type. The surf is no better than the sea or the waves.

The surf line itself is not the secret, though it may seem to be inventing and discovering a strategy or machine by which the sea and waves may communicate. But even though it is between the supple political segments of biology and the rigid macropolitical lines configuring abstract machines, it is still only a memory-machine; victories are rare. Between inter-involution of a multiplicity of imbricated and mutating rhythms, overflowing organized ontologies, the surf line faces infinite risks, worse perhaps than madness and death; but nevertheless can sometimes navigate an escape into survey, resonating with a wild becoming and expressing the movement of the actualization of the virtual (a world into a city…)

becoming, black holes, capitalism, creation, difference, language, metaphysics, ontology, power


Francis Bacon, Tryptych (Inspired by Oresteia)

What is modern? It can perhaps be discerned in the radical questioning of the status of piety, a questioning which slowly infects every discipline and discourse — a questioning, in other words, coextensive with a generalized instrumentalization, experienced at the psychic level as a new asceticism. Modernity in this sense includes souls no longer living; it embodies achromatically the spirits of wildly disparate eras. In this way we may perhaps be permitted to speak of the modern both as a regime of forms and as a series of powers — a question of celestial purity and terrestial madness. Thus every people participates in an eternal modernity, or perhaps it is that the modern is always arriving or yet to arrive.

The stable conception of identity is the central problem and “utopian” promise of modernity. Very early on, relatively speaking, the problem was decisively proved to be undecidable. It perhaps took longer to realize that the promise could not be kept; that the modern enacts the irreversible rending of the identical from individuation, that it will not (and perhaps cannot) be halted. The modern is then not irreversible in the sense that a regression is not possible, but rather irreversible in the sense that once intiated we cannot determine when the involution, the deferral, the sickness will stop.

The modern is a health and a sickness of cosmic proportions; a dream of infinitely-deferred waking, which is perhaps to say a nightmare. The modern assembles war machines, and the uncanny and passionate hunger of modernity is the thirst of virtual incorporealities for actualization. This hunger perhaps accounts for a certain globalizing impulse; for the modern at its best populates or resingularizes, it directly engages processes of subjectivity; yet at its worst this same tendency perhaps accounts for the propensity of the modern to provoke the shocking encouragement of complicity with horror and the cynical dissolution of the subject in a transcendent universality.

The symptoms of modernity are radical involution, future shock, motion sickness and infinite deferral. The modern is then perhaps a variety of dreamsicknesses; the dangerous problem of a daybreak eternally deferred. Yet is this very eternity not suspiciously excessive, the deferral not strangely disjointed? Are we, fractured group-subject of modernity, not untimely, not continuously on the verge of actualizing and thereby exceeding  it?

Francis Bacon, “Fragment of a Crucifixion”

Living. The intolerable ignominy of possibilities of life under capital should not be permitted to cause us to forget the reality of infinite becoming. Evolution and genesis, or the development of contiguous spacetimes and automorphisms, are powers of the infinite; and a life is always already this infinity. It is never simply a question of an organism but rather a problem of pure variation: infinite movements compose and condition living; infinite speeds permeate a life. Inorganic life lives exclusively at these speeds, in a hyperaesthetic eternity that traverses history. It moves across a slice of a time, through a supple segment of a world; yet a life is not merely the traversal of a spacetime or a form (territories and landscapes, organisms and faces) but it is also the direct reality of flows and forces: rhythms and speeds, signifying regimens and variable frameworks of production. It is not individual or collective but infinite, neither alter nor ego but singularis. We do not know the limits of what it can do or will become — in fine: what living, thinking, feeling could be. Though the risks of an errant involution are grave and even incalculable; yet any life, any feeling, any thought whatsoever is destined to find itself at some longitude or latitude on the plane of immanence — that is to say, always already in flight, swept up by a line of continuous variation, facing infinite risks with limitless potential.

Mapmakers. Desire becomes perceptible to a schizoanalytic cartography only because such a mapping undertakes anew in each case the cautious assembly of a map of the unconscious with everything included: experimentally activating and quantifying virtual lines of flight, calculating the gravitational acceleration of semiotic black holes — and determining the structural characteristics of white walls.

Geosophy. Geology and geometry both initate absolute surveys; and in their own ways they are each aerial formal analytics, turned inward and outward in a reciprocal relation; at infinite speeds might they not fuse? The earth may be both speculated stratigraphically, or evaluated strategically in terms of virtual movements; and so a geometer offers unknowingly a dangerous secret to a geologist, and vice versa. In both there is the unnoticed presence of an unexplored sense of or practice within the discipline, which when fully articulated would make it possible to organize both evaluative and speculative faculties otherwise. In any case, of course, an enormous divergence has already occurred from their common origin and destiny — the earth and theory each as a life in communication with the other: not the philosophy of genesis but philosophy as genesis. The vertiginous collapse and interfusion of the hard and soft precede the gentle birth of a geosophy, joyous science of the (maladies afflicting the) body of the Earth — perhaps at the end of an arc traced by the flight of a golden ball…

becoming, event, interconnection, language, philosophy, Politics, self-organization, society

Occupy Theory!

The 99% movement sweeping the globe is indeed something new under the sun. Little molecular revolutions, the occupations are rhizomes; in this clear revolt against neoliberal “realism” who does not see the spirit of sixty-eight, dormant for a long winter of four decades, awakening once more?

Thinkers have not only the opportunity but in many ways a profound obligation to help focus and organize the will of the people, to help inspire and to amplify revolutionary reflection and affect.

While the medium of thinking is primarily writing, nevertheless theory can help crystalize and push complex systems towards transformation — towards becoming-something-else. This transformation need not, as some might have it, be specified entirely in advance; indeed, such a specification is perhaps impossible.

The self-regulated emergence or becoming of the people’s voice through the consensual decision-making mechanism of general assembly, the thunderous roar of the people’s mic, are things that philosophy should not simply note, or even sit back and interpret, but actively encourage and assist.
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certainty, disorder, history, intensity, number, rigor, rupture, system, value



This creature Life, beyond all evaluations, remains an uninterpretable difference — a kind of difference which is primary with respect to a differential identity, a difference which directly induces individuation, and thereby also seduces us to imitation, to the law of identity, and the shackles of representation. Difference for itself becomes the enemy and not a single word is possible on the value of life; how can we interpret this chaosmogenetic reality, arrive at by subtraction this very truth which endlessly ruptures with the signifying systems we use to interpret the world to another? It seems to verge on a kind of heresy, a prediction of apocalypse with respect to philosophy as such: can a mathematization, an axiomatization of the real take place?

The enormous suffering which has gone into everything beautiful is a misery which not only fails to become sensible in the light of Being, but which forcibly undermines the notion that all descends from pure forms (existence from Idea; God as pure and liberating Force of truth) rather than through the violent admixture and interpenetration of wildly heterogeneous forces and bodies (existence from cruelty; God as the tortuously circular Process of differentiation.) A metaphysics from the absolute will to tragedy is an anti-moral, materialist, atheist metaphysic: the singular vision of the real in which our decisions could be dangerous (need I mention also the only one in which knowledge necessarily involves suffering and self-deception?)

Thinking is precisely this adventure which connects its desires not to an identical reality or a primary nullity, but precisely to the an-identical, the differentiality of existence. Not a kind of compromise between two poles of the idea but a war with the arbitrary division of the idea into isolated components, the body of Life into organs without bodies. “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)

consciousness, disaster, event, fantasy, intensity, power, recognition, wager



A series of imminent and necessary breakdowns are inherent to the production of desire: first, because desires connect up to an outside, with something which is always unrecognized, which is totally foreign; next, because desire is brought to turn upon itself, it is seduced into betrayal (by resentment, fear, hate, etc.); finally, because desires are always collective, but the individual makes these collective desire their own, digests and reintegrates them. In each case, there is a kind of fundamental deadlock to any investigation of the unconscious which reflects the essential paradox of psychoanalysis.

We risk not only our feelings and thoughts but even ourselves as beings entirely: the risk of losing not just our habits, our beliefs and our identities, but the very significance, the subjectivity, of our reality. Everything becomes a trajectory, a cosmic machine, a universal process of production. A becoming-nothing which is the essence of consciousness: and in the end will we know which it is — a disease or an experiment? –But what do we matter? For alienation is becoming a stranger; not trading places with a double, nor a diagnosis, but rather this mis-recognition of an alien consciousness always already present within enjoyment, within our desire itself.


The Disaster, the Event, Difference — this is what is always recognized but never known; or rather, you don’t know, you will never know whether this alterity is truly radical or not. We must make a certain wager in order to discover the real, to know our desire, to learn anything at all about ourselves. It is not a question of imitation, but of pure intensities, of movements and singularities and flows. There is always a risk involved in a becoming, a risk which is always recognized and never known to us — a displacement of essence internal to becoming, an infinite capacity which transfigures reality.

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