You never reach the Body without Organs, you can't reach it, you are forever attaining it, it is a limit. People ask, So what is this BwO? - But you're already on it, scurrying like vermin, grouping like a blind person, or running like a lunatic: desert traveller and nomad of the steppes. On it we sleep, live our waking lives, fight - fight and are fought - seek our place, experience untold happiness and fabulous defeats; on it we penetrate (...) and are penetrated; on it we love. (Deleuze and Guattari, 1987: 150). (shrink)

Name der Zeitschrift: Paragrana Jahrgang: 25 Heft: 2 Seiten: 80-93.

Written in the form of a fairy tale dialogue, presented like a novella, here an attempt is being made to reduce the gap between that which is being said and that which is being referred to itself. It aims to breathe life into the hypothesis of Agamben appearing as and through Benjamin’s Storyteller and Translator by presenting it in a state of becoming. The form is a nod to the spirit of the fairy tale in the work of both Agamben (...) and Benjamin, and the dialogue to the importance of the oral tradition. Written in the form of a fairy tale dialogue, presented like a novella, here an attempt is being made to reduce the gap between that which is being said and that which is being referred to itself. It is aiming, to breathe life into the hypothesis of Agamben appearing as and through Benjamin’s Storyteller and Translator by presenting it in a state of becoming. (shrink)

One would have to be too “simple” to believe that thought is a simple act, clear unto itself, and not putting into play all the powers of the unconscious, or all the powers of nonsense in the unconscious.1As someone who has taken out the time to study Deleuze|Guattari’s oeuvre,2 rather than targeting just one book, A Thousand Plateaus in such a superficial way, reading Estelle Jorgensen and Iris M. Yob’s “deconstruction” of this particular work has been a very painful experience, (...) “painful” in the sense the way their text “screams” at them for their outright poetic mystifications, which many scholars have relished but which certainly has caused them great consternation.3 Deleuze|Guattari’s philosophy is discordant... (shrink)

This essay examines animality through an analysis of Les Chants de Maldoror, an obscure but influential nineteenth-century text by the Comte de Lautréamont. Drawing upon the work of Gaston Bachelard as well as the apophatic tradition in Christian mysticism, Les Chants de Maldoror can be read as a text that complicates the boundary between animality and spirituality, producing an “apophatic animality” that ultimately impacts the poetics of the text itself.

The importance of Deleuze and Deleuze and Guattari's development of ‘encounter’ is brought into sharp relief as key to the notion of ‘athleticism’. Here, each is developed as indispensable to the other, forming an a-radical/ana-material groundless ground to power, politics, literary sensibility, indeed sense itself. This nuanced encounter produces an acephaletic knowledge, a body-knowledge, without the Ego-I. In an age of massifying systems, drone warfare and horrific migrations, where corporate tentacles bend the rules akimbo, one finds that this turn to (...) a Deleuzian athleticism offers a different kind of political analysis, a radical difference, which, despite the odds, enables a politics of hope and indeed, of a ‘becoming-human’. (shrink)