欧宝娱乐

“Deleuze and Guattari describe capitalism as a kind of dark potentiality which haunted all previous social systems. Capital, they argue, is the 鈥榰nnamable Thing鈥�, the abomination, which primitive and feudal societies 鈥榳arded off in advance鈥�. When it actually arrives, capitalism brings with it a massive desacralization of culture. It is a system which is no longer governed by any transcendent Law; on the contrary, it dismantles all such codes, only to re-install them on an ad hoc basis.”
― Mark Fisher, Capitalist Realism: Is There No Alternative?

“Rien n'est plus troublant que les mouvements incessants de ce qui semble immobile. p214 (Minuit)”
― Gilles Deleuze, Negotiations 1972-1990

“The city seems to be a labyrinth that can be ordered. The world is an infinite series of curvatures or inflections, and the entire world is enclosed in the soul from one point of view.”
― Gilles Deleuze, The Fold: Leibniz and the Baroque

“Paradox is the pathos or the passion of philosophy.”
― Gilles Deleuze

“孬賲丞 毓亘丕乇丕鬲賹 賱丕 賲毓賳賶 賱賴丕 鬲賲賱賰 賲孬賱 匕賱賰 丕賱爻丨乇貙 鬲購馗賴賽乇 賯丿乇丕 賲賳 丕賱乇賴丕賮丞貙 亘丨賷孬 鬲賯賵賱 毓賱賶 丕賱賮賵乇貙 "賴匕丕 丕賱卮禺氐貙 廿賳賴 賷禺氐賾賳賷"貙 賱賷爻 亘賲毓賳賶 丕賱賲賱賰賷丞貙 亘賱 兀賳賴 賲賳 賳賵毓賷貙 賵兀鬲賲賳賶 兀賳 兀爻鬲胤賷毓 兀賳 兀賰賵賳 賲賳 賳賵毓賴. 賲賳 鬲賱賰 丕賱賳賯胤丞貙 鬲賵賱丿 丕賱氐丿丕賯丞貙 賷賲賰賳 賱賱氐丿丕賯丞 兀賳 鬲賵賱丿. 賴賳丕賰貙 廿匕賳貙 賲爻兀賱丞 廿丿乇丕賰[丨爻賾賷]貙 廿丿乇丕賰 卮賷亍賺 賷賳丕爻亘賰 兀賵 賷毓賱賾賲賰 卮賷卅丕貙 賷購賮鬲賾賽丨購賰貙 賷賰卮賮 卮賷卅丕 賱賰”
― Gilles Deleuze, 兀賱賮 亘丕亍 丿賵賱賵夭

“Logic is always defeated by itself, that is to say, by the insignificance of the
cases on which it thrives.鈥�
Ibid-25

”
― Deleuze

“Morality consists in this for each individual: to attempt each time to extend its region of clear expression, to try to augment its amplitude, so as to produce a free act that expresses the most possible in one given condition or another. -- Gilles Deleuze, The Fold: Leibniz and the Baroque, 73”
― Gilles Deleuze

“賷爻禺乇 丕賱賳丕爻 賲賳 丕賱賲丿賲賳賷賳 賵賲丿賲賳賷 丕賱賰丨賵賱 賱兀賳賴賲 賱丕 賷賰賮賾購賵賳 兀亘丿丕 毓賳 賯賵賱 "丌賴 賰賲丕 鬲毓賱賲. 兀賳丕 賲購賲爻賽賰賹 亘夭賲丕賲 丕賱兀賲賵乇. 賷賲賰賳賳賷 丕賱鬲賵賯賮 毓賳 丕賱卮乇丕亘 賵賯鬲賲丕 卮卅鬲." 賷爻禺乇 丕賱賳丕爻 賲賳賴賲 賱兀賳賴賲 賱丕 賷賮賴賲賵賳 賲丕 賷毓賳賷賴 賲毓鬲丕丿賵 丕賱卮乇丕亘. 賱丿賷賾 亘毓囟 丕賱匕賰乇賷丕鬲 丕賱亘丕賱睾丞 丕賱賵囟賵丨 毓賳 匕賱賰. 兀馗賳 兀賳 賰賱 賲賳 賰丕賳 賷卮乇亘 賷賮賴賲 賴匕丕. 丨賷賳 鬲卮乇亘貙 賮廿賳 賲丕 鬲賵丿賾購 亘賱賵睾賴 賴賵 丕賱賲卮乇賵亘 丕賱兀禺賷乇. 丨乇賿賮賷丕貙 賷毓賳賷 丕賱卮乇亘購 毓賲賱賻 賰賱 卮賷亍賺 賲賳 兀噩賱 丕賱賵氐賵賱 廿賱賶 丕賱賲卮乇賵亘 丕賱禺鬲丕賲賷. 賴匕丕 賲丕 賷孬賷乇 丕賱丕賴鬲賲丕賲.”
― Gilles Deleuze, 兀賱賮 亘丕亍 丿賵賱賵夭

“There is always another breath in my breath, another thought in my thought, another possession in what I possess, a thousand things and a thousand beings implicated in my complications: every true thought is an aggression.”
― Gilles Deleuze, The Logic of Sense

“Man is sick because he is badly constructed.
We must make up our minds to strip him bare in order to scrape off that animalcule that itches him mortally,

god,
and with god
his organs.

For you can tie me up if you wish,
but there is nothing more useless than an organ.

When you will have made him a body without organs,
then you will have delivered him from all his automatic reactions
and restored him to his true freedom.

Then you will teach him again to dance wrong side out
as in the frenzy of dance halls
and this wrong side out will be his real place.”
― Antonin Artaud, Pour en finir avec le jugement de dieu

“Referring to a mask as a law of nature is another way of saying that it cannot be escaped or transcended; there is no getting beyond or beneath it. But when Deleuze describes the intention of interpretation, we find it is 'an art of piercing masks, of discovering the one that masks himself, why he does it and the point of keeping up the mask while it is being reshaped'." The Nietzschean-inspired disavowal of ideology is based on the claim that critique is only an ongoing series of interpretations where masks give way to nothing but more of their own. Deleuze's instruction is to pierce masks so that motivations and strategies can be discovered, whether they belong to subjects or to a particular manifestation of power. The obvious implication is that the appearance of a mask obscures other qualities that are potentially more fundamental than just another mask.”
― John Grant, Dialectics and Contemporary Politics: Critique and Transformation from Hegel through Post-Marxism

“Actually, Deleuze wouldn't strike you as being all that unusual,' Foucault replied. 'He appears completely conventional. He is married and has two children.”
― Simeon Wade, Foucault in California [A True Story鈥擶herein the Great French Philosopher Drops Acid in the Valley of Death]

“Another book out of Mexico which interests me is Ivan Illich's Deschooling Society. Do you know it?' I inquired.
'Yes, and I too have a high opinion of the thesis of the book. Illich is a man with one good idea. I see you have here Deleuze's Proust and Signs. What do you think of it?'
'I consider it the best book about Proust I have ever read.”
― Simeon Wade, Foucault in California [A True Story鈥擶herein the Great French Philosopher Drops Acid in the Valley of Death]

“Selon Gilles Deleuze et F茅lix Guattari:

[...]

"C'est une v茅ritable haine qui anime la logique, dans sa rivalit茅 ou sa volont茅 de supplanter la philosophie. Elle tue le concept deux fois. Pourtant le concept rena卯t, parce qu'il n'est pas une fonction sp茅cifique, et parce qu'il n'est pas une proposition logique : il n'appartient 脿 aucun syst猫me discursif, il n'a pas de r茅f茅rence. Le concept se montre, et ne fait que se montrer. Les concepts sont des monstres qui renaissent de leurs d茅bris."

Il serait malais茅 pour moi d'expliquer ce que ce passage veut dire [...]. Rena卯tre de ses d茅bris, pour un monstre, est une op茅ration dont personne ne sait grand-chose. Ne pourrait-on pas aussi bien affirmer, avec autant de raisons, qu'un concept est une machine 脿 laver ou un chameau ?”
― Roger Pouivet

“For Merleau-Ponty, the phenomenology of the human body, the very phenomenon of the human body, is intimately linked to "the problems of painting": "Things have an internal equivalent in me; they arouse in me a carnal formula of their presence. Why shouldn't these [correspondences] in turn give rise to some [external] visible shape in which anyone else would recognize those motifs which support his own inspection of the world?" Painting brings forth a carnal visuality, an embodied and incarnate image, by establishing the internal equivalent ("in me") of the outside world, which is made of the "same stuff." I am an extension of the world, but the world extends, intensifies, forms a "line of intensity," to use Gilles Deleuze's idiom, inside me. The world forms a "strange system of exchanges" with me; I am constituted in an exchange with the world. Painting makes this continuity visible, is itself the visualization of this continuity, of this blending of the inside and out. Images鈥�"designs" and "paintings"鈥攕ays Merleau-Ponty, are "the inside of the outside and the outside of the inside, which the duplicity of feeling makes possible and without which we would never understand the quasi presence and imminent visibility which make up the whole problem of the imaginary.”
― Akira Mizuta Lippit, Atomic Light

“In the counter-actualisation of the revolution that befalls us, the revolution that never comes and yet never ceases to pass is grasped as the untimely, virtual, intensive event; the affirmation of which renders us worthy of our fate.”
― Constantin V Boundas

“I am nothing new under the sun but the moon is old to me”
― Debra Fear, Deleuzian Forms of Being: Poetry, Playlets and Prose Anthology

“In this vision, the worlds is conceived as multiple and performative, i.e. shaped through practices, as different from a single pre-existing reality. This is why, for Bruno Latour, politics should become material, a Dingpolitik revolving around things and issues of concern, rather than around values and beliefs. Stem cells, mobile phones, genetically modified organisms, pathogens, new infrastructure and new reproductive technologies brings concerned publics into being that create diverse forms of knowledge about these matters and diverse forms of action - beyond institutions, political interests or ideologies that delimit the traditional domain of politics. Whether it is called ontological politics, Dingpolitik or cosmopolitics, this form of politics recognizes the vital role of nom-humans, in concrete situations, co-creating diverse forms of knowledge that need to be acknowledged and incorporated rather than silenced. Particular attention has gone to that most central organization of all for political geographers: the state. Instead of conceiving the state as a unified actor, it should be approached as an assemblage, which makes heterogenous points of order - geographic, ethnic, linguistic, moral, economic, technological particularities - resonate together. As such, the state is an effect rather than the origin of power, and one should focus on reconstructing the socio-material basis of its functioning. The concept of assemblage questions the naturalization of hegemonic assemblages and renders them open to political challenge by exposing their contingency.”
― Slavoj 沤i啪ek, Sex and the Failed Absolute

“Let us create extraordinary words, on condition that they be put to the most ordinary use and that the entity they designate be made to exist in the same way as the most common object”
― Deleuze and Parnet

“Only emotion differs in nature from both intelligence and instinct, from both intelligent individual egoism and quasi-instinctive social pressure. Obviously no one denies that egoism produces emotions; and even more so social pressure, with all the fantasies of the story-telling function. But in both these cases, emotion is always connected to a representation on which it is supposed to depend. We are then placed in a composite of emotion and of representation, without noticing that it is potential, the nature of emotion as pure element. The latter in fact precedes all representation, itself generating new ideas. It does not have, strictly speaking, an object, but merely an essence that spreads itself over various objects, animals, plants and the whole of nature. "Imagine a piece of music which expresses love. It is not love for a particular person.... The quality of love will depend upon its essence and not upon its object." Although personal, it is not individual; transcendent, it is like the God in us. "When music cries, it is humanity, it is the whole of nature which cries with it. Truly speaking, it does not introduce these feelings in us; it introduces us rather into them, like the passers-by that might be nudged in a dance". In short, emotion is creative (first because it expresses the whole of creation, then because it creates the work in which it is expressed; and finally, because it communicates a little of this creativity to spectators or hearers).”
― Gilles Deleuze, Bergsonism

“Maybe the only way an artist can escape capitalism and patriarchy today is to use art to disappear as an individual. The artists must completely wash away their person and self-expression, along with their individual characteristics and even their own imprint, their own life in the physical world. The artist鈥檚 person, ego and even body must disappear quite literally into gunk, shit and black bodily waste. That鈥檚 where something new can start.”
― Jenny Hval, Girls Against God

“La paradoja coherente de la filosof铆a de Hume consiste en presentar una subjetividad que se supera y que no es por eso menos pasiva. La subjetividad est谩 determinada como un efecto; es una impresi贸n de reflexi贸n. El esp铆ritu deviene sujeto al ser afectado por los principios.”
― Gilles Deleuze, Empiricism and Subjectivity

“If there is one thing common to the great modern speculative philosophers, Leibniz, Hegel and Deleuze, it is the risk that re-animating the universe with a non organic life might make it altogether uninhabitable for sane human beings.”
― Christian Kerslake, Deleuze and the Unconscious

“You see fringe politics is like raping little girls because usually fringe politics isnt well liked and its insane and immoral or just plain retarded but also it feels so good just like raping little girls.”
― Bishop Bishop

“Ser puesto en el interior del exterior, e inversamente”
― Gilles Deleuze, Foucault

“We wouldn鈥檛 need Deleuze if we didn鈥檛 sense in his oeuvre something that has never been thought, something capable of affecting philosophy in still inestimable ways鈥攚hich is a result of our letting ourselves be affected philosophically by it.”
― Fran莽ois Zourabichvili, Deleuze: A Philosophy of the Event: together with The Vocabulary of Deleuze