Technoculture Oligo Publishing AS is a company for the production of flourishing pacifist essay-fiction, textual products which cultural and theoretical content are depending on advanced immanently ethical technology with no further foundation. The advanced technologies are relating to immanent technological innovation, such as discourses of biopower, and the implications of technological innovation in their states of immanence to the socio-culture. Essay fiction is in this context establishing the hypothesis of the necessity of risk culture and speculation in cultural production, as an integration of the level of consciousness replacing the integration of hierarchical foundation from preconceived models, intermediate models of control, and socio-cultural governance.
The political sphere of the bio-politics of socio-genetic manipulation, is through the invention of preconceived systematic structure, animating the plasticity(0) of socio-genetic properties, that are carriers of immanent crystalline[I] resources of potential perception. The level of contingency existing in the potential crystalline perception, is structural in its mode of mediation of infinite divisibility and the desaturation of perceptive structure, as immanent to its erasure of the hyper-repression of understanding structural subjugation as above the desaturations of thought.
The determinations of the bio-political inventions of desire, limiting the bio-power of structural emancipations of creations that carry limitations by the functions of their mediations, yet requires a production in continuity with the immanence of plastic conditions to a sufficient mode of production, entailing the prevalence of intellectual technology, over the limitations of subjective or projective investments. Intellectual technology potentially has retracting functions, providing in the abortion of the crystalline process a focal subjectivity potentially immanent to stratification, while the functions of the genesis of consciousness, and the processes of the reversals of the retractions of the genesis of subjective consciousness is relating consciousness to a confrontation with the predominant stratas for the proliferation of the processes of the crystalline, the organic growth processes of formal completion, composition of consciousness.
The perception of the crystalline, hence signifies the quality of perception, kinetic or otherwise, of the anticipation of becoming, in so far as it is without the denouncement of the underdeveloped potential entailed. The variations of denouncements, that are constituted by the adherence to the despotism and integration of negative power in anthropomorphic common sense, excites the premature and hence aborted[ii] realisation of crystalline potency, generating it as a traumatic beautiful mirage of lost potential. Beauty is on this level twofold, as the production of the de-traumatic that is frequently provided in the negative and pessimist pole of the revisionism of history through amnesia, and the relative amnesia, of the perforation that constitutes lost potential and the reality of consciousness as the inadequacy of reality without the history or proprietorship doomed by the limited rights of cohesive rules, and the revelation of the potential of the crystalline as potential is lost and the traumatic stronghold of power on evolvement is thus released, for the logic of the last supper, granting a deliverance to higher civilisation yet unrealised. The actualization of the horizontal lineages that are provoked through the repression of the becoming potential of the entities of emancipation, are related to a faux infinity of development where the displacement of its limits occurs by the captivation of the forces of a randomized arbitrated other. The distinction between the crystalline level of preconception that is a hologrammatic fraud relying on colonization for its sustainable economic dominance, and the crystalline level achieved through the process of desaturation, occurs through the act of withdrawal as repression for the reality of cohesion to occur as an arbitrated mode of repressive synthesis that generates individuation as a result of the variations of the modes of alienation, preventing desaturation in favour of tautological stagnation, and the display of the distinctive production signature as vertical in its connection to the means of production, to the production and creation of subjectivity. The processes of desaturation occur in the refutation of a plan economy, refuting the succumbing of the technocratic apparatus and market to determinism, by the demands achieved by the cultivation of desaturating aesthetics. The question of violence and saturation is related to the biopolitics of the transformation of objectivity, for the sake of the stereotypical conformity of the organisms, to socio-ontological preconception. The connection between vertical production, reverie and intelligence, is synthetic in the manner of which the negation of its desaturation, intelligence without its synthesis with reverie, is the departure from the active synthesis with the object of the subject, to the passive reception of such, the expulsion to the logic of objectivity existing as a product of the cohesion in external society, that is existing in a shadow reality to the unconscious formation of socio-ontological connections. The integration of the socio-ontological synthesis of interior production and its transition to the post-ontological inclusion of its exterior extensions, is defying the logic of expulsion as extension, while preserving the means of production as individuated in the formation of subjectivity. The desaturation integrated in the mental activity of reverie, which on the level of expulsion is the reversal of the negative series as postulated in a sequence by Samuel Beckett, subject, object, abject, is in the desaturation of the results of violence, related to the dissemination of the necessities produced by a coerced series, in the manner of which the expelled, in the form of the abject, is a parasite constellation, forming the necessity of exploitation, as its intrinsic logic, providing a fetishism of the extrinsic logic as its logic of ethics. The clear function of reverie, is thus in the formation of a post-ontology, that is providing ethics as a mode of growth aesthetics, where the tautologies of foundations are departing from its real determinism, and investment into such by coercive power.
The epochal ideas rendered lucid through the perception of their composite reality is providing the desaturating insight into their constitution. Michel Foucault’s historical theory of the original establishment of the foundation of discourse, is mediating the extensions of thought procedures, granting the premises of governance as an offer from the intellectual sovereignty of the founders of discourse, creating and entering the spatiality of the synthesis of the composite forces of biopower, by the undoing of their binding of sovereign power forces, that are thus appropriated to the differentiations of the sovereign intellect. The problem of the decline of power to direct and pure rule, is addressed by the founders of discourse, by the impurity of consciousness to materialism. The positing of power realities, that are captured in the discursive formations as social facticity that is mobile in kind, and archaically determinable only in its anti-consciousness of and integration of determined signs, provides the logic of the departures of Nietzsche, sets of affirmative reversals, the departure through lucidity[iii]for example in “The human the all too human”, to the in-determination of affirmative thought into consciousness. The trans-historical continuity between Nietzsche and Jacques Derrida, is displayed in amongst other continuities in Derrida’s induction of the pharmakon as the display of intellectual autonomy transgressing the judgement of the technocratic bureaucracy by arguably acting as a proposal for an elite dialogue with the institutions of the downscaled and simplified execution of the determined social sciences of control, for the pure actualization of their redundancy in cultural and political endeavour encompassing their fields of imposition.
Foucault’s address of the transparency through lucidity, of the pure abortion and multiple modification of intellectual extension in the sciences of mind and material situation control, achieved early in “Madness and Civilization”, relates the foundation of discourse to the reality of the intellectual sovereign, while his work provides the abstract spatiality for invention of epochal machines intellectually dominating the technocratic continuity with the initiatives referring to the monopoly of violence. The mediation integrated in the axiomatic of the monopoly of violence, in the judgement on mind, is this entangled and disclosed as a scientific construction of effective negative power, constituting the composite foundation of subjectivity and its continuity with the social tribunals, by means of the effective integration of power and knowledge.
The epochal synthesis of “Capitalism and Schizophrenia”, by Gilles Deleuze and Félix Guattari, a treatise arguably also on the integrated proliferation of suspended sovereignty under late capitalism, and its culture of the sterile productivity of rhizomatic webs, that are providing the abstract-concrete recoding of the archaic, is providing the intellectual surplus value, calculated according to the level of monetary denotation, in an ambiguity concerning the structures of bio-power, relating the continuity of reproduction to the pious signification of sacrificial value, granting bio-forms by the continuity of the arts and soft sciences, in the negation of consciousness proliferation by its pseudo activity, manifesting themselves on the levels of passive realization, in distinction from the rhizomatic spread of consciousness proliferation, constructed by the making of the conditions for a productive mediation of the affirmation of productive consciousness, accessing by continuity the unconscious as productive. The question of sacrifice is under late capitalism an economic discourse, that is repressing the question of sacrifice itself, for a piousness concerning the signification of value. There is thus a discontinuity in the production of value, that is catastrophic in so far as speculation is cancelled, capitalism is hence dependent on risk culture in order to provide for civilization and sublimate the primitive mechanisms of determinist sacrificial logic.
The reinvention of the epochal total practice of delivering historical transience to the production of concrete indictments by the practice of negating the legitimacy of their continued relationship to the technocratic tribunals of their creation, is in “Capitalism and Schizophrenia”, related to practices that are refuting the immanence of militarist determinism, by remaining realist on the levels of intensities and their integration. There is thus a necessity to provide creative immanence as the level of decision that claims universal justice, and wards off the idea of ultimate sacrifice as a plausible reality without the undermining of a productive civilization. Ultimate sacrifice, as the ultimate crime against humanity as the foundation of a pure primitivism, however exquisite, is also the historical arrest of a society, that prevents it’s a-historical a-tonal modes of extended productivity on an infinite horizon, in short the negative, disastrous prevention of the possibility of a pacifist consciousness necessary for the on going process of generating civil consciousness and absolute value enhancement for sustainable growth, and the affirmation of the immanence of consciousness to a civilization process based on such. As such, the work, is as is proclaimed by Michel Foucault in the preface of “Anti-Oedipus”, a work about ethics.
The invention of post-structuralism as an epochal site, is a shift in the active perception of relations that provides the rhetoric of a delegation of the means of production through the intellectual unbinding of the composite forces of biopower from centralized sovereignty.
The archive knowledge of the soft sciences of control, psychiatry and psychology are problematized by their commercial ties as part of the movement into fascism and a new plan economy. As such a strange scenario evolves where symptoms coincide with side-effects, and the research vocabulary is created in a manner that allows the passive work of pseudo-aesthetic experience, a language initiated by a national socialist logic[iv], that preserves the disciplinary structures of the interiorization of literature, analysed by Friedrich Kittler[v], in synthesis with the constitution of power composites of relations assembled for the purpose of a cohesive economics. The psychiatric concepts, exists thus as powerful composites of cohesion constitutes the truth of the pseudo-hermeneutic experience that establishes the truth experience of the psychiatric concept, in a manner that compromises analogue medical evaluation, developing new solid lines of exclusion, that are suspending the logic of the judicial subject as universal. The near concrete use of their infiltration even in higher culture, where barbaric socio-cultural claims are posing as universal individuated psychologically, and the structural claims of objectification, destroys vertical consciousness, in a horizontal claim on consciousness that legitimizes by means of a practice of coercion, the near universal continuity of power, repressing the singular and individuated means of production, for a generalization that is sustainable only through an expansive imperialist colonization. The normalization process of the psyche is in this respect creating a curbing of productive transgression of consciousness, that are not of a horizontal expansive mode.
The composite immanent creation of the social objectivity that is created in the continuity between the technocratic process, and the social tribunals, is re-evaluated in the appropriations and differentiations of the intellect. The creation of technocratic managements models, is related to an appropriation of human activities, creating the attraction of providing an intellectual schema that is stale, and acts as a medium of reference for the infliction of systemic authority, integrated in an iron cage rationality, necessary to reintegrate in intellectual play, if civil society is to prevail, as well as the calculus of risk adhering to the freeing up of the attractions of desire, and the a-tonal constitution of subjectivity posited as an in-determined myriad of connections.
The re-evaluation of the technocratic objectivity providing ontological determinism, is related to the recognition of the a-tonal over the tonal, which deconstructs the basis of a structure of exchange. The problem of the relationship between the infliction of structure as a genesis of the conditions of consciousness over time, is the generation of the experience of the metric fetish as transcendent on the level of structure. The hallucination it generates is a faux tonality on the level a rudimentary structure which animations is defying justice by the appropriation of its tribunal to arbitrary interiority, mocked and disseminated to a culture of exchange in its desaturating a-tonal composition, transgressive of its transcendental illusion. The determination of unsuspended coercion, manifest in the pseudo-necessary objectivity achieved through coercion, the bureaucratically and technocratically animated mode of the archives appears necessary as an epistemological regulation and determination. The structure of exchange is debauched into the necessity of an expansive imperialism, as a technocratic foundation of society, provided in the acting out of the faux transcendence, of a metric system of collection as the foundation of becoming, in short the hallucination of the state foundation, as a necessary transcendental ontology.
The repression of the constitution of the foundation, to existential perception, related to an a-tonal post-structure of a vertical surge, where the horizontal connections are in-determined, is when perceived as a transcendental state foundation, providing an interiority subverting negatively the perception of the state as its mere instrumental a posteriori constitution, while providing the repression of the genealogical principle of becoming and genesis, thwarting the principle of production that generates a recuperation of the negation of the culture of narcissism. By disclosing narcissism as a thwarting of development, in the construction of substitutions on the perverted level of reflection, the question is abolished as a blocking of the process of the integrated capital, that provides the myriads of mirrors for a possible equalization of all value to the arbitrary, through the State-Capital complex. The integration of the security principles into civil society, affects according to this logic the extra-processual constraints on capital development, generating the tendency towards an integrated narcissism of a premature finitude, also in psychophysical training. The relations thus of the allocated positions that are distributed in the post-human phase of the late state structure of integrated capitalism, are relativized through the void centralization of the infinite mirroring capacity of the general equivalent as arbitrated general value.
In its Nietzschean re-evaluation of sociological and structural objectification, where the perpetual genesis is posited as the sustainable a priori force over the state, and the randomization of the marketplace as a posteriori on the level of value, the state is repressive of labour, in the manner of which it is conceptualized by Gilles Deleuze and Félix Guattari as anti-production, the state postulates the integration of archives in manner that is redefining work and labour as a form of continuous passivity, where its structural rationalism, limited by its existence as a necessary tautology succeeding the perception of its transcendental existence, is integrated as a form of machine work[vi], the technocratic apparatus executed as a political instrument of bio-politics of definition and exclusion, which is subjugated by the political expediency of the sets of inclination that saturates it.
The objectivity of the opportunities devised by a norm of labour and production, is in its passive retractions, mimicking the functions of the capital values arbitrated at the centre of capital value, the myriads of imagery, lending themselves to the capture by the soft sciences of control, that are in the continuity with primitivist hoarding, providing the illusion of the making of capital, in the capture and control of the differentiated imagery that assumes its tautological value by means of capture, while it is in reality a mode of renunciation fascist in kind, that is providing the suspension of a proliferating production and individuation, for the ontological free passage of imperialist captures of new regions for the expansion of a secondary economy, secondary to the vertical surges of it’s a-tonal development of connectives, in short the continuation of an a-modern economy, primitivist in kind. The soft sciences of control, in so far as they are coercive are thus illegitimate as continuous with the vertical surges of production, and due to their reality as anti-productive, providing the continuation of a reactionary version of the post-colonial mode, breaking with the productivity of a multicultural prevalence of vertical differentiated production, requiring the partial enslavement of individuation even at its centre.
The refutation of the culture of narcissism[vii], as the debauched secluded explanation of the integration of capital values onto the self, occurs in a structural impetus that is immanent to the bio-political identity as an autonomous signature, that is rendering redundant the diagnostic apparatus of correction. The initiation of a post-militarist experiment, that is part of the social organization of the post-structuralist opportunity, is an attempt at the post-colonial socio-cultural organization that is consisting of the rhizomatic mode of social production, where the de-symbolization from original modes of attraction, are reformulated as properties.
The post-colonial surge of a vertical differentiation, requires a deconstruction of racism, that amounts to a subjugating of biopolitics to the logic of production. While avoiding the installation of the economy of violence as a limitation that is reductive and informative, acting as knowledge on the limits of production, the deconstruction of racism discloses its mass production of random traits on the level of the implication of allegedly DNA produces potentialities, and immanence to an economical biopolitics of coerced differentiation, as a constructive device, displaying biopolitics as a pure arbitrated system of power.
The deconstruction of racism, allows for the refutation of the processes of segmentation that occurs in the overpowering defying plasticity onto deformation, deformation of the intellect to random lines of divisions as the necessity for mass racism and the actuality of violent arbitrary negative nihilist biopolitics to occur, and limitation, in the dissemination of the stratified differentiations of individuation. The infliction of inhibited development and addiction, providing the illusive objectivity that is provided realism in the transgression of containment, as the possible integration in a productive apparatus of vertical production, is as such a problem relating to the circular logic of diagnostics of the soft sciences, psychiatry and psychology, exercising on the microlevel the activity of assimilation through the assertion of its own legitimacy by coercive inflictions producing the symptoms of their legitimacy. The question of racism is thus suspended as the core of socio-ontological foundation is disseminated into the social activity of a plastic equilibrium, while it reoccurs as a mirage of projection in the transgression of itself as productive faculties, providing the distinction of what is in “Anti-Oedipus”, related to the machinic intervention in the symbolic distributions within socio-ontological reality, and a continuity between the determination of plasticity and catatonic diagnosis. The confusion between racism as an imperial practice that arrives at the conclusion of being against the race itself, as an inversion of the affirmative principle of voiding ontology, and the immanent protection of the means of vertical production, thus occurs in the identification of the economy as rooted in the primarily horizontal movement of an imperial expansion as the basis of the economy, deferring the voiding of ontology to an enslavement of affirmative plasticity, in a horizontal trajectory of expansion. In the mundane assimilation of the adaption of the social to a primarily horizontal economy, the egocentric divisions of managing state thought, the only detectable activity, that carries logical coherence, is the activity of assimilation itself, diminishing ontology to a solid core of feigned simplicity.
The reality of decolonization is thus related, when the signature appropriation of structural properties to individuated difference is denied as its logical outcome, to the universalization of itself, its periphery in continuity with its interior. The loss of narcissism, as the illusive mirroring of a limitation of self, creating surplus value and abjects by relative abortion, occurs in the recuperation of the crystalline level of development, where the definitions, differentiations and extensions beyond the determinations of power, proliferate.
The contemporary post-structuralist reality that consists of the transparency of structural composite in their modes of redesign and the animation of properties, is when coupled with post-modern reality, that is relating to the freedom of a-symbolic circulation of symbolic values due to the labour providing their transparency of functions, infiltrated to a heterogeneous cultural and political economical ontological foundation. The postmodern alienation that is regenerating style as the aesthetics of the political economical circulation, is rendered transparent through an ambiguity of vision and experience, where authoritative bio-power is merged with the bio-political appropriation of the a-symbolic achievement of the circulation and exchange of symbolic value, in a faux naturalisation, that is appropriating aesthetic autonomy. The synthesis of the hybrid[viii]realities of the post-modern and post-structuralist condition is rendering power transparent by the rejection of its logical extensions, that is forming a closed space idea of subjectivity as limited and self-referential in its pseudo-autonomous creation of identity. The repression of the post-structural insight of ontology as in extension with animated objectivity as immanent to the cultural and political-economical autonomy of generating perception[ix]. The logical and un-coerced state of the cancellation of the continuity of horizontal consciousness achieved through the alienation of its conditions of organic perception, is in its negative potential transformed to a mode of alienation that is related to the perception of the transparency of power as a naturalised necessity. Indicting thus the reality of a material necessity, that generates the foundation for the logical assimilation between the continuity of horizontal consciousness and intelligence, the divide between the traumatic foundation of the monopoly of violence and perception is disabled into continuity, providing the negative achievement of the experience of a limited subjectivity, perceiving the inflictions of biopower as reasonable. The negative dissemination of the delegations of civil authority, that is then transformed into conceptual realities that act as socio-existential concrete vehicles of opinion posing as thought, inverts the hierarchy of thought from the subjective sovereign character of analogue intelligence, to an installation of conglomerates of coercive opinion, creating a continuity between social tribunals and the logic of technocratic judgement. In contrast the speculative desaturation of coercion, and the establishment of connections that are entitled by their productivity, is thus asserted as the civil intervention that provides the continued synthesis of an expansive consciousness, which is transgressive of providing the experience of the repressed as objective initiation.
Desaturation into consciousness is establishing the replacement of the compression of archive technologies, that are integrated as rigid post-traumatic condensation existing in the post-structuralist aftermath. Desaturation is replacing the evolution, towards the spineless compression of the infliction of archive technology as the new cohesive collective at all levels of socio-cultural cohesion. Desaturation is replacing the synthesis of structure, disseminating the legitimacy of freedom as occurring in a saturating synthesis with coercive inflictions resulting in inscription as passive consumption.
Desaturation is promoting the affirmative cultural technology, of disallowing the integration of trauma and reflex, carrying the function of appropriating intuition and instinct to the automatization of ulterior determination. The actualization of desaturation is as such providing the indeterminacy of the synthesis of intuition and the instinct, with the effect of autonomous consciousness expansion. Desaturation is a technological advancement, over the determinations of the condensation that occurs in the integration of preconceived models of cultural consciousness. A desaturation that constitutes, as such, an immanent consciousness[x]. The desaturation that is related to the erasure of the determinism of the sub-strata, and provides a conscious desaturation in-determining the situations of the sub-strata, is on the level of determination in continuity with the creative agency of plastic consciousness, that is dependent on speculative connections for its creation of surplus value in real time. The continuity between the failure of individual consciousness to synthesize the abstract level of continuity and spatiality with productive capacity, deriving realism from history, rather than from its animation into the spatiality of consciousness as alien to production, is related to the alienation that occurs in the compression of negative archive integration, and its reflexive instincts, that constitutes the feigned necessity of the objectivity of the organism to the individuated consciousness, still posits an advantage over the break of alienation, with a total alienation, objectivity saturated into consciousness.
While the paradigms renders, in the former case, as Gilles Deleuze and Félix Guattari points out, a reality where psychosis is withdrawn from the apparatus of power, by its reality as psychotic, and the latter, a paradigm where there is an immanence of literature that reduces literacy and syntax to a question of poetry and comprehension. The psychotic dimension of literature, besides its’ introduction in “Anti-Oedipus” is entailed in the analysis of Virginia Woolf, in “What is Philosophy?”, in her statement of writing as not-writing. The cancellation of the schizoid dimension, in a diagnostic sense, occurs in Beckett’s work, as the positing of the immanence of syntax to creative agency that refutes reference and metaphysics, in the synthesis of consciousness with the means of production, through the infiltration of social with literary production. The cancellation of the diagnostic apparatus on the level of mind, is related to the postulation of a full transgression of the law, providing its postulation as conditional properties, to its full appropriation to an intellectual regime, as such, that is affirmed as fully responsible in its deconstructive mode, for the distribution of rights of intelligence, for a higher collective intelligence, in a logic akin to perception. The announcement by affirmation in Beckett’s late work, of a total alienation in saturated consciousness, provides the literary realm of a heightened infiltrated consciousness, where coercion is reduced to its thermodynamic reality, and lacks the excuses of moral purpose. The distillation of creativity in its capacity of genesis from the immanence to saturated power, illuminates the coercive apparatus as redundant on other levels than facilitation.
By the process of de-alienation, the desaturation of the potential alienation of the engagement to society as such is set in motion, and the de-alienation of the perception of the constitution of the common hierarchy is set in motion. While vision and seeing is in the synthesis with experience the access point of the common hierarchy and its deconstruction, The common hierarchy is formed, when acting as a reactionary negation of production and risk culture, as well as genesis, in a purely colonial and exploitative mode, by the insistence on, alienation, “blind” in the sense of carrying a “blind”-spot for becoming, in the intellectual sense of the distorted vision, nevertheless seeing well, pre-deconstructed and saturated by normalization, in the activity of its mass realisation of constructed individuated pasts. The common hierarchy adheres to positions of allocation in the macro distribution of identities and their stratification. The process of de-alienation is affirming the brute power of the installation and construction of the common hierarchy. De-alienation of perception, affirms its divorce from the common hierarchy, and random relationship to the necessities of power.
By de-alienation, the link between archive technology, and the infliction of the limited spatiality of transcendence upon the determination of socio-cultural life-form experienced as such, is de-saturated as premises of thought, in favour of acknowledging the plastic realities of power, that are in an ethical transgression when passing beyond the appearance of their specific premises.
The potential sophistication inherent to advanced technology, that is granting the conditions of surplus consciousness to be produced, allows social fossils[xi], integrated and resolved, to be appropriated to the non-referential artifice of expansive consciousness, for the desaturation of Neo-archaic cohesion as a legitimate secular foundation, and an entity in itself, affirming the immanent reality of consciousness, disseminating and appropriating the determinations of foundation. The appropriation and dissemination of the flexible stratifications of interiority integrating exteriority, are in their transition to consciousness, transparently immanent, discarding determined referential foundations in their development, by relating to the surplus situation of a de-enslavement of consciousness, processing the subjugation of machinic reality as such, in the deconstruction of its determinations and preconceptions.
The de-alienation inherent to the experience of ontology as an abstract mode disseminating experience passing into post-ontology, by consequence of the externalization of the unconscious and conscious machines as a projection of consciousness, and thus the de-saturation of machinic enslavement, where consciousness expansion is formatting itself beyond its determinations and illusions of its archaic immanent force, is relating to the desaturation of the confusion where the machine is projected as necessary social objectivity in the defiance of secular and spiritual theological process, for the consciousness of power as the judgement on objectivity, the desaturation of the confusion replacing the intellect with historical determination, desaturating, with the effect of consciousness expansion integrating power as transient incubation.[xii]
Desaturation occurs in the synthetic trajectory of socio-cultural political-economic engagement integrating society and consciousness. The discontinuity provided occurs in a break from the reactionary Neo-primitive cultural technology and its integration of transcendental culture to socio-political tautology. The integration of practical technology to the situation of embedded transcendental forms that are capable of prosaic integration, provides a neo-primitivist resource, in its accumulation of the ready-made to archive structure. The Neo-primitive repression of production and new conditions of otium, and its transgressive synthesis, is imploding plastic consciousness into bureaucratic determinations, with its assigned modes of intelligence, requiring de-saturation for its re-actualization of individuated plastic consciousness, desaturating the cohesive retraction of expansive consciousness and creative agency to stereotypical fetishes. Neo-primitivism is repressive of the individuated means of production, that refutes the expanding of the zone of colonization when affirmed at the centre.
The repression provided by fetish and kitsch as transcendent experiences granted by the implosions of power into the bureaucratic determinations that are synthesizing thought, also on an elevated abstract level, with the sequential logic of basic security, is rendering intelligence hierarchical and horizontal. The horizontal level of intelligence is disintegrated from the field of immanence, the level of consciousness rendered a private surplus, that is made possible through the development of strata that are sufficiently coercive to provide a simplification of consequential intelligence to the level where it can be endorsed as immanent integration, and where its results can be apprehended, deviance and dissidence posing as abnormal. The horizontal level of impressions of the interior and exterior are in synthesis, dissolving of the sovereign abstract spatiality that allows the field of immanence as a site for the free interplay of immanent creation. The horizontal level of intelligence is endorsing the synthesis of the interior and exterior, as a determined system of equalizations where allocated positions may be assigned through cohesion. The level of the de-traumatization of coercive allocation is displayed through the transparent limitation of private thoughts that are deprived of civil autonomy, that leads to the opportunity for the production of the secluded consciousness that is granted allocations through the designations of modes of thinking manifested as the variations from the macro level of the distribution of power, and makes possible a centralized rule of consciousness, in continuity with Michel Foucault’s analysis of the empirical immanence of power structures in the constitution of the objects of subjectivity. The mediation of power as a consumptive inscription is when de-saturated achieving a vertical a-symmetry in its relations, that provides a social power complex in the constitution of subjectivity, defying the determinism of strata.
Desaturation is negated in the reactive process that is related to the intoxication by the hallucinogenic trauma of saturation by power, of the arbitration by a quasi-military use of the social for the cancellation of flux into objectivity, and the negation of time onto death, in the manner which is distilled by Lars von Trier in the seclusion of the small community to show the intrinsic logic of a contained closed and cohesive community, acting out the inversion of the unfolding to a neurotic flatting of violence impulse as the judgement mediated into segmentation. Films such as “Dancer in Dark”, “Dogville” and “Riget”, give testimony to the impossibility of avoiding the thermodynamic assimilative foundation, in the deprivation of a connection to the celestial economy, where “Riget” displays the outcome of the rejections of building structures as foundations, rather operating as a veneer, that is disguising the immanence of the social game to medical authority. The process of negating desaturation in the assimilation of consciousness to determined modes of production, occurs in the access of de-traumatization from coercion, as a pseudo-enlightenment of its necessity. The lucid clarity that is provided in the de-traumatizing clarity that occurs in the consciousness of the structures of violence, rather than the obscure aesthetic drive to realize their formal model of castration in civil life, is still providing a leap into political alienation, that requires for its desaturation, a move into the pacifist deconstruction of violent impetus, to avoid simply a more clear aesthetic realization of influence. The danger of the interior appropriation of technocratic bureaucratic determinations, consists amongst others in the imploded compression of integrated instincts and intuition for their perverse saturation of intelligence and the perception thereof. The trauma of violent coercion is on this level viable for a change from the stalled affirmative labour to the passive labour of acting out the mode of production as dependent on the enslavement structure of the other for relative stability. The desaturation occurs on the pragmatic level on the level of an expansive containment, for example in Gilles Deleuze and Félix Guattari’s programmatic innovation of the body without organs, in its abstraction, providing the affirmative exception of saturated determination. The desaturation occurring in the a-tonal dimension to saturation, and which displays, in accordance with the genius of the syntax of Beckett’s literature, the total specificity of all aesthetic rules, that are created immanently, for the desaturation of immanence (The variations of Beckett are encapsulated in the practice of apparent repetitions, yet the aesthetic generations of their mode of juxtapositions, consists of specific grammatical and stylistic modes. In his German letter he writes of the need of grammar and style, alongside the need of a biedemayer bading suit). The bio-genetic determination is in the desaturated process opened to abstract spatiality that is voiding the arbitrary intoxication of historical determinism, and the continuity between social and technocratic tribunals. The surreality of predestined streaming is thus reversed in the desaturation, and transformed to an a-capitalistic mode of exhaustion[xiii], a world of fetishes, monumental in their temporary transience of passage. Desaturation occurs as the deconstruction of the coercive composites, as formulated in a complexity, that requires conscious pacifist confrontation.
Cultural memory is on the level of horizontal intelligence, collected in animations saturating the archives with determination, integrating agents in a spineless density encompassing motivation and determination, for the initiation of control by its infiltration in the perpetually archaic. In the deprivation of dissemination[xiv], reactionary constitutions integrate socio-cultural memory, to the sequential logic saturating thoughts and instincts, by means of the sequential logic derived from the logic of their constitution. The integration of sequential logic on the premises of its inherent logic, carries in-determination to a level where its’ plasticity is thwarted paradoxically into random options of thought, that are inhibited as organic material before they reach their crystalline realization. The avoidance of the necessary outcome of their realization, maintains malleability according to dictated premises, in a refusal of the a-tonal sets of relations granted as a reality in the full crystalline realization of their potency. The premises of limited sequential logic, that carries the possibility of being limited in its immanence to power, (in the work of Gilles Deleuze and Félix Guattari, philosophy is granted the function of rescuing eternity through consistency, while limited sequential logic is bound by the premises of its formal logic, the invention of the concept creates the transgressive ability of passage) are in appearance immanent to a logic of biopolitical psychophysics, that excite the veneer of the constructed consistency that is relating the direction of sequences to social cohesion. The theatrical address of cohesive functions, such as the unleashing of the drives of a mass binding representative functions, provides the problem of sequential logic integrated in the axiomatic of cohesion, that binds consistency to the creation of historical time as the affirmation of the axiomatic of its tautology, posing as universal, represses the function that accesses the potential infinity of labour time.
The clear distinction between the sequential logic of tautological binding, which carries a mystical logical end that ends in the premises of the cohesive structure of its initiation, and the consistent rescue of eternity, is one of repression in the former case of the infinite logic of production that its sustainability depends on, and the open continuity between the potentially infinite labour time of production, and subjectivity. The distinction occurs between a consistently sustainable economy that relies on a colonial premise, that allows a purely horizontal logic of division between the levels of individuation and social organization, and an open economy leading to the in practice vertical a-tonal organization of connections for its perpetual surge. Thoughts and instincts are in the integration of the sequential logic that is tautologically bound, as such, integrated in an hermetic circuit, functioning by the binding of cultural forces in a continuity with the social sciences of effective power. In the unbound logic of the a-tonal social organization, of an in-determined to preconception, vertical multiplicity of connections, the sequences of logic are consistent on the premise that there is no foundation. The a-tonal vertical level, consisting of the intellectual organization of the connectives related to individuation in the unbinding of the composite formation of segments, frees the logic of judgement achieved through the cohesive sequential logic related to its mystical negation and affirmation in the tautology of its colonial repression.
The verticality that exist as the refutation of the possibility of cohesive intelligence beyond the random crystalline composites that are formed as the environmental segments of intelligence, are providing the cohesive fusion that integrates its collective determination as a plastic foundation. The vertical intelligence is perpetually related to a differentiation, that avoids the encounter of fusion, and thus exists in an a-tonal asymmetry that is disseminative of fascist cohesion, or cohesion as generative of fascism, refusing the colonial dependency of cohesive structure. The creative-productive centre of production, that exists in a refutation of the cohesive alienation that deprives of individuation and autonomy in a manner that is profoundly anti-social in a proximity that Franco Berardi has coined the cancellation of empathy in proximity, exists in the unbound immanence of its potentially infinite extensions. Its perpetual verticality, is disseminative of the horizontal integrated intelligence existing in cohesion, that is against the necessary volatility in productive relations, and the solid alienated foundation of colonial supply, is perforated for a direct continuity in a vertical direct relation to the means of production in the differentiated sites that affirms its prevalence.
Advanced cultural technology of consciousness and its integration, disseminates determination by realising the plastic potential of consciousness as in-determined to the point of their properties, transgressing the preconceptions of such, beyond the horizon of preconceived models of control and predictability[xv].
Essay-Fiction, by means of devising an abstract spatiality that is civil and post-militarist in its mode of organization, is relating an induction of a transgressive futurism pacifist in kind to the employment of archaic organization, constituting the plastic foundation of its future, by the employment and re-animation of redundant archaisms and superfluous social fossils, where the advanced technologies of in-determination, are relating archaisms to their dissemination into surplus consciousness.
Essay-fiction is in this context, the pacifist spatiality for experimental consciousness, the integration of consciousness to its expansion within the opportunities of the technoculture, integrated in actual advanced technologies enabling the dissolution of determinable file compilations, and ending the legitimacy of preconceived models for expertise that are interfering with the cultural development concerning the proliferation of consciousness in the post-class, post-colonial, post-race, potentially post-enslavement reality of the post-colonial situation. The confrontation with the reactionary quality of socio-ontology when it is rendered concrete, is arbitrating the composite strategic spatiality to a level of concrete abstraction. The dissolution of the determinisms it is founded by, discloses the potency of abstract spatiality when divorced from anti-production, as the real condition of post-modernity.
The publishing programme is aiming to discard technologies that work in a reactionary direction, technologies for the naturalisation and negation of advanced societies by primitive technologies of submission. The process of naturalisation, conceptualised by Michel Foucault as the soft sciences, contemporarily post-Foucault, such as the contemporary legitimacies of incarceration, psychiatry, its institutions, cognitive behavioural therapy, and the DSM developed diagnostic apparatus, outlaw practices, is confronted affirmatively in the intellectual practice of understanding the simplifications of strata, as rudimentary unnecessary for, and repressive of consciousness formation. The deconstruction of the control apparatus is freeing of the forces of consciousness formation, and the ability to develop immanently through the genesis of proliferating differentiation and the enhancement of health through regeneration, and the demand of ever more complex skilled tasks, as well as the production of the conditions for affirmative otium and a higher society.
While, by means of the soft sciences of control, the cultural genesis of consciousness is transferred from the theoretical immanence of thought to an apparatus of reactionary control in the prevalence of for example DSM induced thought, cultural development and autonomous consciousness expansion, is medicalized[xvi]. Cultural development, is in contrast when induced by the work of theoretical development, de-concretizing and abstracting thought to the procedures of consciousness expansion, generating surplus immaterial wealth.
Technoculture Oligo Publishing AS, is aiming to publish essay-fiction, in defence of the necessarily theoretical foundation of abstract spatiality in synthesis with deconstruction, for the further evolution of advanced society, that is depending on the immanence of consciousness to the development of creative agency, agency that is immanent and desaturating, of the connectives and the instrumental integration and appropriation of foundation into consciousness, for the desaturation of foundation. Socio-political foundation is as such departing from the alienation, and the hallucination of perceiving its premises as organic naturalisations. Desaturation offers the departure from the rhetoric that society is depending on the production of determinable foundations that legitimizes the sciences of power and control, and the perversion of medicine in that respect, when medicine is subjugated to a reactionary direction of saturating stereotypical fetishes as social ideal.
While departing, from the linking of intrinsic capacities, to the figurations of alienating identity, departing from ideological cognition as inherent to intellectual thought, in short the stratifications of thought, and thought as stratification, departing by rendering the immanent capacities of thought abstract in synthesis with de-colonization, a process evading the determinations of integrated preconceptions, the departure removes the demands on consciousness to maintain a determining or determined foundation.
The stratified socio ontological foundation that is hermetic and a power machine in its oxymoronic colonizing circuit of assembling a strata as foundation for the assembly of surplus value by its negation, is acting upon consciousness as an assimilative process that negates the primacy of time to the reality of consciousness. The reversal of the surreality of time, to the principle of surreal ontological hoarding, that is the principle of the abolishing of the suspense of convention, for the surreal time in relationship to the hallucinogenic time of the technocratic, and the part of reactionary traditional strata, of repetition to function as the reversal of the transgression of consciousness to its expansion, to the principle of reactionary contraction, that is fortifying the error of realizing wealth as a projection of its premises. The hallucinogenic time of the technocracy is in this respect providing as dynamic of a fortification of a genealogically arbitrary ontology, as the site for the hoarding of consciousness for the sake of its fortification. The genealogical principle of history, that gains value through the acknowledgement of its random quality of formation, that is the premise of its organic becoming towards the crystalline fulfilment, is thus related to a transcendental pragmatic mode of castration, that fortifies pseudo-archaic power, for a spread of the fascist mode of judgement, arbitrary in its stale lack of social mobility. The principle can be delegated and evoked as a standards for social mobility, yet allocated in time, fortifying the initial problem on the microlevel. The negation of time in the appropriation of the conventions for the purpose of their functioning as the premises of judgement, appropriating the parameters of judgement, is related to the principle of the legitimacy for the installation of specific interventions in the continuity of written and unwritten history, that renders time a posteriori to the preconceptions of production, deleting the necessity of transcendence through implosions into limited historical conditions constituting limited subjectivity by horizontal means of objectifying power. The surplus created is transformed as a surplus of the repressed void, granting a void spatiality to the reality of genesis and initiation, a-historical in its immanence to history that de-symbolizes it to the level of plastic properties. The surreality of the a-historical is relating to the reactionary principle of maintaining a pole of reterritorialization, the concept of Gilles Deleuze and Félix Guattari providing the process of the creation of an alienated territory for the distribution of surplus value, while the surreality of the a-historical in a virtual sense is relating to the evocation of creative history and its potential opposition to the real historical possibility of the virtual. The voiding of the a-historical virtual genesis of history through repressive hoarding, generates a progressive repression of the delegation and proliferation of the speculative initiation and genesis of new means of production. The a-historical primacy of time, defies the historical determinism that is integrated in the structure of determinism, to the level of its deconstruction, that is positively depriving the saturated assemblage of causality, however rich in consciousness and short in abject production, of determinism, to a desaturated mode of mobility, that is affirmative of the perpetual potential discontinuity of time. The a-historical primacy of time as the reality of the virtual[xvii], entails the legitimacy of the post-militarist in-determination of consciousness devised by the processes of producing abstract spatiality.[xviii]
The practicing of the transgressive rhetorical evolvement of the reality of consciousness expansion in civil society, allows civil consciousness to dominate the facilitating structures of the technocratic bureaucracy. Civil consciousness dominates in so far as it is expansive, and the devising of abstract spatiality is constructed in the appropriation of formal determinations to plastic consciousness expansion. The illusion of the outcomes of material determinations being governed by necessity, are thus deprived. The soft sciences of effective power are, with the erasure of their illusion of necessity beyond the violent coercion that provides their epistemology measured by effects, measuring the level of coercion necessary to exist as the results of immanent creations and modes of being. The access to the a-historical primacy of time, grants and access to the level of abject distribution in a mode of being, that surpasses the archaic prototypes generating the constellations of desire as immanent to the generation of abstract structure. The consistency with an opening towards the effective comprehension of the affirmation of the appropriation of regimes of desire to in-determined intellectual regimes, signalling by its facility the era of a post sciences of control, is affirming deconstruction as the discipline of a-historical time, in so far as it is a facilitator of the maximum resources of in-determination. The construction of abstract spatiality, allows the numen to exist abstractly, in the time adjustments, where interventions for inflation, are transgressing the fascism of the determinations of prototypes, to a mobile individuation of affirming absolute difference, the desaturation of immanent value proliferating a node society, exciting the elaboration of the technologies of desaturating immanent value to the pacifist futurism of a-historical time. [xix]
(0)The general potential of plasticity is displayed by Anthony Giddens, in his work on the plasticity of the self, to which he relates a double hermeneutic position. The position is incompatable with the interpretation of the sciences of the mind that is integrated in psychological practices such as CBT and the psychiatric paradigm, while the danger of rentissement in the sovereign structure of double hermeneutics remains, it is challenged by the deconstruction in the post-aristocratic capitalist sovereignty of the release and delegation of forces beyond the time constraints of bureaucratic calculation, adhering to the reality of time through the production of the consciousness of individuation.
[i]The crystalline deconstructed is of the social logic of the evolvement where the hologram and the copy, arrived at through preconception or stagnation is no longer considered a result but a mode and entity of repression. The crystalline acts as the assertion of a horizon connected to a wider constellation than ontology, and is dissolving of the illusion of an ontology in the arrest, stagnation or reduction of organic process. The crystalline in relationship to organic, works along the logic of the organic growth of the crystalline, that ends in a predetermined shape that is given at its conclusion, and thus works affirmatively in the plural, through juxtaposition, and remain autonomous without the thwarting of predetermined projections. The predetermined projection is differentiated from the vision of crystalline fulfilment, which becoming is in-determined by necessity, and affirms the principle of chance and a reserve of chaos for its becoming. While the process itself is devoid of fetish, it can all to readily be fetishized, by the dominance of the signifiers of flux, process and becoming, that are a thwarting of the preconception. The organic as a process towards the crystalline is thus a potential that is its potency, suspensive of the process of castration, while, the infliction of foreign bodies related to the preconception of conglomerative use, are abortive of the process, unless there is a crystalline formation. The logical leap that is departing from sequential logic, as the premise of the crystalline is its possibility of evaporation, relates to the necessity of atonal logic of creation, where a determined method, is reliant on a finite realization, to a new premise, rather than its evaporative unfolding into the crystalline. The flawed nature of the mirrored imitations of its unfulfilled shadows of its vision, granting abortive pseudo realizations, of the becoming processes fulfilling its potential, bears testimony to the interference of becoming. The phenomenology of narcissism is thus refuted in the replacement of core intellectual production, with its expulsion, into the general intellect of exploitation. In this multiple movement, there is the acknowledgement that an intellectual regime is governing all appropriated activity to purpose, while the alienated intellectual regime is capable of devising a goal orientation and process from stupid thought, i.e. thought that is founded on the retraction of the composite object to the experience of core objectivity, granting genesis to the strata of kinship, class and race, in the postmodern condition coerced as such. The phenomenology of narcissism, being the aesthetic repression of the reality of the core object in this scenario, is acting as an equalizer on the level of unconscious perception, of incubation of productive genesis, that is de-alienated and the expression of the strata of power, and the alienation of productive consciousness that it entails.
The acknowledgement of a crystalline integration of society is affirmed by Gilles Deleuze and Félix Guattari, in the disposition of the an-organic to its perception, the reality of time is implicitly excluded in the organic perception, creating a differentiation in the continuum of the organic processes of the becoming of the crystalline. The divide in the manner of which it is creating the differences in kind as inherent to the continuities of the synthetic and the organic, is in defiance to common sensical perception, while granting a specific role to the sciences, processes of transgressive time, affirming potentially revolutionary time. The criticism of the neo-feudal reality of phantom social trajectories, the problem of the experience and perception of the phenomenological reality of the trajectories of power as predestined, are thus negated as a problem of the reoccurrence of the perpetual past, that is coupled with the traumatization of the repression of the intellect in its employment towards the subjugation of the confrontation with the realism of time, to the phantom phenomenology of power, that is repressive of interiority. Interiority providing the modes of creation in the level of the void core of interiority, in so far as it is repressed, granting the possibility of absolute social cohesion and saturation of socially immanent determination, and, as in other modes of creation, the desaturating practice of appropriating the means of production to the realism of time. The reflections of narcissism, are without distinction capturing the images of representation as flexible principles of infliction, ambition and exploitation, as well as the abstract spatiality of desaturated creation, without extension signalising a value neutrality apparent to thwarted perception, the feigned objective gaze, alienated from eternity, the recapture of the heterogeneous existence of eternity as immanent, necessary for the partial perceptions capable of experiencing immanent infinity.
The integration of the phantom ideas in manners of training, even as forms of psychophysical body therapy, is thus an affirmation of power, which provides solidity in the negation of the vertical continuity between production and subjectivity. The acknowledgement of production, as dominant of phantom interiority, when released from the integration and saturation of power, is decolonizing and de-enslaving of the faculties of expansive consciousness and production. The phantom interiority that is related to the activity and infiltration of power, is in the logic of the ghost of the machine, in Derrida’s treatment of Descartes, providing the experience of interiority as the mediation of Mephisto. The transition of the appropriation of culture to the soft sciences of measure, occurs in the analogous measure of social reality, to the extent where the cohesive relations of reality, become dominant of the phantom interiority, and its non-reference to social reality is regarded as posing a heterogeneous potential of immanent eternity to perception, that is specific to its extended relations of becoming, while remaining autonomous, (rather than intellect existing as a transgressive surplus restored as a core external to production), for the synthesis of epistemology and becoming. The denouncement of the crystalline fulfilment, in its multitude, as opposing the determined allocations of strata, is posing organic material as alienated, and is posing an interiority that is paradoxically of tautological value, the emotional and affective alienation of higher culture regressing to a reactive principle. The relationship between the exercise of power as a reactionary infliction of the stereotypes of the allocated positions, that are suitable for digital management, and where the soul is in the making as a limitation, the capture of eternity deprived to the level of its repression, in a movement toward a monstrous hybrid of a “free market” without freedom in the market and rigid control of the establishment of the means of production, while on the level of principle, there is an alienation from the potential eternity of the evolvement of the economy.
The political immanence of the re-territorium is related to the infliction on the domestic ontological experience, of the dwelling that is the spatiality of an everyday fusion between the an-organic and organic experience, that renders it necessary for architecture to provide the mediation of the unfolding of the aesthetic appropriation of the building structure, for the manifest mediation and blockage of state power, onto the a-tonal node structure of the creation of the crystalline reality of a wider cosmos, opening the social. The stagnated perversion of such, is related to the hologrammatic relationship of William Burroughs to the celestial reduced to satellite surveillance, while Karlheinz Stockhausen’s punkt music, dissolving the cramped conditions of the preconceptions of the celestial, in the manner of which Ibsen becomes the most parodic in his idea of the attic invention as the desiring machine of the uniform house, the preconceived hologram of the crystalline, is the mark of a mortal neurosis of a social environment, reducing it to cohesion, and the chain gang of enslavement. Sverre Fehn’s early and mid-career deconstruction of the Nordic, in his folding of the Acropolis for a half measure vision, designating the Nordic individual to a caveman existence in the technoculture, while rendering the question of the local existence and tradition one of international submission and subjugation, displays the civil militancy of the integration of state power in a post-militarist culture, providing a morgue of the dynamic perception that is attainable in the structural politics that is anti-imperial, Sverre Fehn is arguably belittling the architecture of the early Scandinavian empire, as a pure militarist representation, that never provided a break with the conditions of its creation. His humour in confronting Nordic primitivism, is yet warding off the determinism of social democracy, replacing the neo-infantile with the morgue of a society that never occurred, while providing a pacifist lyrical abstraction that is receptive to post-nationalism. The crystalline exposure in its multicultural magnitude or realization, logically situates preconceptions and predetermined perceptions, on the level of a celestial crystalline level, where Gilles Deleuze and Félix Guattari, in “What is philosopy?” provides the analogy to finance, between the domestic barking dog, that can be listened to as the sweetest of baroque music, of domestic exchange, and the celestial constellation dog related to the financial economy, the transgression into punkt music through the necessity of the disposition of the node spiralling surge of socio-economics for the vertical integration of higher consciousness as released from its domestic and structural determination.
The installation of the domestic as regulator of the uniform, is related to the politics of consciousness regulation, regulation stifling the conditions of the growth of wealth and its signification in the market.
The demands of the departure from a-tonal incubation, occurs in the reaction to immanent consciousness creation and expansion, as a means to curb the celestial market in its distribution of flows according to the principles of desire and genesis, and curb the distribution of production into the accelerations of the complex skilled labour, material and immaterial of consciousness expansion and the recording thereof. The departure of the domestic from a refinement of the distribution of flows, and the spatiality for a-tonal incubation, is in the transition to the uniform, perverted into a uniform denotation of capital, that is constituting the neo-feudal occurrence of the bound signifier, as the dominance of capital, generating the objectification of the subject as its despotic signifier. The archaic misunderstanding of the consciousness of private spatiality not being a potential ground for its transgression providing abstract community with the potential of the a-tonal autonomous generation of material proliferation, is provided by the reactions to the reversals of despotic negative power dominant of capital, that renders capital conservation a question of the serial production of the open morgues, to display the powerless openness of symbolic power under despotic rule, and provides the illusive unattainability of the democratic sovereign.
The forces that partake in the reaction against a de-territorializing capital, are related to the low conquest of desire, positing a wield of sustainability as the base line of the market dependent on the distributional facilities of the state, and are short circuited in their role obstruction the suspending base for the market surges that implement new transient structures, and allows the diversions of the a-tonal logic of a rapid growth and transgression of the objectification of the subject, avoiding failure by means of the connectivity that allows higher labour to commit to an unfolding of consciousness.
The degeneration of style is as such only apparent in the genesis of an experimental logic, where knowledge trajectories, are immanent to the trajectories of becoming, the immanence of the other, to minor and major becomings of the subject-object of existential transgression and evolvement. The new ontologies, forming a post-ontology, immanent to the technoculture, are in the formation of the a-tonal creating transgressions, which entail new technological demands, on the level of a heightened consciousness, where the consciousness expansion itself is forming the highest values, deconstructive of any neo-primitive organization of the exploitation and denotation of the reference level of capital, that is curbing the growth necessary for inflation, through the genesis of higher consciousness with its surging demands, that the general scapegoating and denotative structures for the allocation of existential limitations curbs.
Domestic spatiality is in its mode of refinement and incubation, related to a positive undermining of the limitations of denotation, in the transition to the indefinite growth of the transgressive higher consciousness evolvement that creates the post-structural legitimacy of the expanded sensibility for a flowering of consciousness to the level of the productive relation, where the genesis of consciousness is initiating itself, for its immanent productive transgression, rendering history into the post-materialism of a total cultural memory of infliction, that is the transgression of post-modernity through the appropriation of its initiation and the affirmation thereof of its initiation as tools and materials, affirming its perpetual transience.
Affirmative architecture thus, always has to be appropriative, deconstructive and transgressive of itself. While still in need of the a-tonal logistics of unfolding, separated from the denotation of monetary flux and transactions, the prevention of the reactive principle of fascism, that resorts authority to an idea of authority and the self, based on the repressive reality of composite relations, to form a centre that requires an expulsion of the centre of production to secondary externalization by modes of colonization, occurs in the unfolding and realization of the crystalline reality of the cultural and intellectual rhizome of nodes, as its productive realism in its mode of realization. The organic mode of production is thus de-alienated by the realization of its potential infinite productive capacity, while in its inhibited mode it is grappling on the level of phenomenology with the culture of mephisto, where measure is the cynical principle of legitimizing its alleged limitations, according to the continuity between social and technocratic tribunals. The culture of the mephisto is the reactionary principle of the mysticism of that is generated by passivity as the mediation of a rationalization from a structural allocation of the segment, thus the synthesis of the mystical and mundane, that provides a mirage of the interior structures that ignite the genesis of consciousness, as in the “little boy” culture encompassing the nuclear disasters signified by the post war “little boy” aesthetic, and the feigned childishness of the buffer that it creates against becoming, for the shapeless idea of interiority, confused with its high levels of informal distinction. The technocratic perception, or mal-perception of inhibited becoming as relating to a diagnostics of measure, is the attempt at a colonization of the interior, to relate to specific instrumental tasks, providing an endorsement of the archives and social relations of segmentation, the intellectual inhibition and level of coercion posing as the solidity of the foundation of social production. The confusion with the styles of modernism, that is in the repression of the obscene parodying colonialism, produces the hallucination that a bureaucratic Esperanto might be capable of transgressing the market into a logical biological allocation that would provide the possible transcendence of a preconceived viable plan economy. The realization of the alienated interior, akin to what Nietzsche coins as the release, before the becoming of differentiation, the barking dogs, is related to a realization of the mephisto culture, or its inversion, craving the stagnation that signifies the stale disorder of the stagnated evolvement of the crystalline, the domestic re-territorialization of value provided as repressive mode declined to fetish. Its logic of inhibition, in a limited practical realization, that is abortive of the respect for labour pointing beyond itself, in a synthesis of variable and constant capital, constituting the people, is a monument of lost potential.
The culture that is thriving on the triumph of inhibition, related to the transition to a socially cohesively constituted self, from the expulsion of the productive apparatus, is providing the nihilism of a socially constituted self as a neo-primitivism, mirroring and parodying colonization, a form of sub culture of power, that is in a direct social continuity with the aesthetics of its means of production, while creating the level of segmentation as a naturalized hierarchy post-nature.
[ii]The enhancement of perception, deprived of surgery, is related both to the intoxication of power in its inhibited limitation, where perception acts as a soother of the trauma of being subjugated, by forecasting the infinite promise of the visions that entails the progressive industrial development, the civil industries of the multiple integration of the symbolic in function, for a deconstructive address of primitivism and neo-primitivism, while it is alienated in separation from the ability and function of autonomous aesthetics, the manipulative exposure to coercive logic, and violence of psychophysical intoxication, that is in synthesis allocating excess consciousness to a de-politization that is on the level of structural phenomenology infiltrating, and confused with the infinite extensions of the continuity between production and aesthetic contemplation, and as such immaturing political subjectivity through the deprivation of reception. The uses of “the lobotomy” as an architectural movement is analysed by Rem Koolhaas, in the context of the erection of the skyscrapers of New York, as a delirious affirmation through the allocation of property relations, that withdraw the ornamented façade from stimuli to display the interconnection of property relations as a dynamic of the façade. The politically ironic use of facade brutality, as the practice of “lobotomy”, barbaric in kind, (the deconstruction of barbarism reveals the manner in which the undeveloped by means of a regressive fatality, is animated for a militarism that is existing in a spatiality where the negative erasure is the only precondition of its prevalence as a socio-existential being) the ultimate fatal error and tragic scandalous correction of civilization itself, where the meddling with the sources of civilization aborts the evolution of society in its integration of the structures of perception, as political ontological determinism, deprived of the analysis of social functions, and rendering inherent to the determinism of perception, a requirement of the concrete infliction that reverses the soviet fascist act integreated in this specific ultimate negation of civilization, and its psychophysical infliction on a desire for an extension of civilization, by the Manchurian desire for the concrete infliction of ideological superstition on the level of concrete fatality, as a neo-primitivist mode of bio-politics. While the general principle of intellectual abortion and the desire for the infliction of mental retardation on the engagement of the social as the containment of a symbolic power that is structurally invested in the evolution of society is related in the two in one structure devised by Samuel Beckett, is as an attack on such formulated to general principle, it devises the possibility of a sublime sets of relations to remain immanent with the constitution of the identification even in the undeveloped social group. While the use of «lobotomy», as the barbaric error of the quasi religious belief in the concrete investment of the political archetypes in the psychophysics of the actual social functions of political beliefs, without the insight in its Manchurian functions, is in this respect carrying an evident dubious relationship to its etymological history, there is a viewpoint where its transcendent capacity is initiating the apologetic politeness of positing a building structure as insufficient yet signifying a historical blues of its humble origins. The negativity of the barbaric occurs as an insight that is related to its exchangeability with any power structure, the negation of the human, not in the sense of a descent to the all too human, is related to the negation of the necessity of the progressive forces of “Man” to avoid transgression of its given random form, that takes on orderly transcendental functions, the barbarian negating the vertical evolution of subject formation as the genesis of desire. The refusal of mind diminishing in the savage is in a vertical relation to the elevation of consciousness, the absolute refusal of the diminishing of mind is thus the absolute pillar of civilization from its foundation to its actualization in a differentiated affirmation of the value in itself, of the immanence of mind, as the capacity of generosity and production, that passes through any state of the ability of the status of the psychophysical condition of the human. The affirmative celebration of consciousness is thus related to the any-level whatsoever of society, while the primitive mechanism of repressing regeneration as the cycle of the benevolence of the civil impetus that breaks the barbarism of the rudimentary determinism of the arbitrary descendent of an assemblage of logistics as general social determinants. The necessity of integrating the delirium in the social structure, as part of the miraculating economy of a former colony, necessitating affirmative hallucinations permitting the social transgressions necessary for the urban political economy to surge beyond the colonial departure, posited by the networks of property relations. Matthew Barney’s rhetorical point in “The River Fundament”, is an affirmation of the opportunities granted by enslavement in a sterile inflation that grants the passive work a dominant possibility, and which thus inflates value forming a foundation, for the ability of moving and creating a dynamic that is swifter than labour, granting surplus value in a manner that is repressive of production, with the illusion that value which synthesizes use value and market value, (its’ in-differentiation between value and negative value through the commodity form), provides the logical opportunity of a foundation that is separated from production, and that excites the possibility of passive work as a form of consumption of the slave labour installed. The illusion that the enhancement of consciousness is as such against value, in spite of its necessity in designating and evoking value, thus occurs in the interior of the political economic dynamic, in continuity with the logic that consumption is a form of mode of production. The obscenity of modernity is in the post-colonial context generating phantasies of insanity in so far as the demands of the perpetual flux of the economy are departed from. The generation of monstrous structures of civil incarceration, doubtless damaging to the evolvement of the market, is providing a deceleration in the transience of ontological distribution, that is generating institutionalized projections of potentialities adhering to the reality of time, and the promises of future profits, by definition incomprehensible to the present. The demands of a solid foundation of the economy, increasing the desire for the certainties that are posited by the aborted lives of incarceration, for a management of the psyche, that is beyond the threats of generating a reserve army of labour, initiated by the threat of the deceleration of the state as a perverse genre of dwelling, is rendering the perception of the informal de-differentiated of the potency of the state, to cause the negative inverted perception of unregulated flux, assigning it to a neurotic dynamic, rather than the experience of a mobile transgressive immanent consciousness.
The recuperation of enslavement is thus a logical outcome of the departure from mobility, initiating the symbolic level of the state, as a perversion that is depended on fatal abortion of productive trajectories. As the most rudimentary referential value of deflation, enslavement provides the resistance to speculative culture and debt release, to the immanence of speculation in the work force as a source of inflation. By the recuperation of civil networks, the extensions of civil immanence renders redundant the culture of victimization, while aborting the debauched sadism of limited consciousness and its pseudo aristocratic otium, exploiting the pain of others. The installation of a continuous interiority that the thought extensions necessitates in their production of a perception of infinity through abstract spatiality, is demonstrated in the works of Piet Mondrian, preparing for the desaturation by its deconstruction of structural determinism, by the elevation to a neo-aristocratic aestheticism. The provision of the perception of the neurotic understanding of mobility, is generated as the function of the stagnated fetish of tautological dwelling distributed as a substructure of identities, deriving from the hollow idea of a bureaucratically devised Esperanto of apparently arbitrary existential distribution, providing the sedative illusion of order, rendering the affirmative hallucination of transgressive mobility, (deprived of the speed of thought actualised in its political realism) a neurotic mode of dwelling. The indebtedness to Gilles Deleuze and Félix Guattari, in their untying of the double bind strategies in the interior coupling value as synthetic with production, while maintaining a lucidity and clarity towards the colonial hierarchy of production, generating the strata that provides the naturalisation of the modes of desire, negatively affirming the transparent subjectivities distributed by the political economy, in their faux naturalisations, existing as the outcomes of productive materialist relations. Maurizzio Lazzarato’s theory of machinic enslavement, provides the affirmation of the perpetual generation of enslavement in the workforce, arguably for a partial enslavement of consciousness and victimization, the enslavement determining its limits in the imploded destructions of machinic enslavement. The parodying and mockery of this fate, in its duplication in the debauched areas of the controlling functions of the state, is a self-proletarization by the negation of the extensions of the signifying and a -signifying of consciousness surpassing the logic of the strata, identifying with the proletariat in the manner of regarding them as beneath themselves while of the same material. In continuity with Maurizzio Lazzarato’s theory, the transgressive mobility of machinic innovation and affirmative inclusive disjunction of the connections generating new machinery for the transgression of subjectivity is void on the level of desire, subjugating the agent to an intellectual enslavement of a determinist subjectivity. The surplus of intellectual innovation, is in its negation thus endorsing a sacrificial primitivism, where the serial sacrifice of unconnected consciousness, is naturalised as an inevitable logical outcome. On the level of the manner in which so called surplus consciousness, which is an absolute necessity in the synthesis of the perception of the infinity and the infinity of industry, elevated by scientific development and layman experience to the state of an ever increasing consciousness of the materialist dimension on the concrete level of its prevalence for the sake of health, safety and beaty, is allocated to primitivist rituals of obliteration, Thomas Szasz, displays how psychiatry through its association with health, and the health service, documents how the logic of obliterating excess consciousness is infiltrating a potentially health orientated discourse, through protecting an inherent contradiction of value production by means of diagnostic structure and treatment that is providing a double bind strategy as well as the possibility of fatal outcomes in the overpowering of political dissidence through the refutation of the freedom of speech, the freedom of speech vital to the higher health of civilization in its encounter with historical deficits for the enhancements of the hinderances of development due to the integration of technological deficits as integrated in the power structures of civil organisation (arguably providing a negation of the economy being driven by a heightened consciousness for its social proliferation), scapegoating surplus consciousness: “Social transformations of such magnitude do not occur, however, without terrible human sufferings. The rulers, afraid of losing power, redouble their domination; the rule, afraid of losing power, redouble their submission. In such an atmosphere of change and uncertainty, rulers and ruled unite in a desperate effort to solve their problems, they find a scapegoat, hold him responsible for all of society’s ills, and proceed to cure society by killing the scapegoat.” (Thomas Szasz “The Manufacture of Madness” – A comparative study of the Inquisition and the Mental Health Movement”, p.7.1970). Thomas Szasz, is relating the production of schizophrenia to medical authority alone. Medical authority as existing in Michel Foucault’s analysis of the medical gaze, is a post-structural composite which is existing in continuity with politics and the general autonomy of the immanence of human behaviour. The need at all for the faculty of judgement on human illness, is thus related primarily to biopolitics, in so far as the medical gaze is removed from the healthily arbitrary discourse that centres on the aesthetic belief of the existential ontology as immanent to the health and maximization of wealth of the subjects, rather than the politics of the exclusion of individuals based on the formal preconception of the ideas of a non-transcendental transcendental function, deciding formal values of existence by the governance of taste in the composite committees, with a subtraction of absolute rights of growth. The lack of political repression of the de-sublimation of the need of elevation and open node separations between causal determinations for the creative immanence of subjectivity and desire, that is affirmative of the growth principle that relates ability and the actualization of DNA to the status of the socio-meme as the immanent driving force of granting meaning to the existence of a free market, and to the prosperity of consciousness of the subject. The complexity of the medical structure of gaze and judgement is existing in the need of an immanence of the politics of affirmation that accepts an insight of society as pre-emptively informal, while the question of mental illness existing as immanent to the social structure in a manner that medical authority has an ultimate responsibility in so far as it carries autonomy, to override affirmatively by the assertion of the health of the growing individual as an undeniable resource for future historical calculus to affirm while remaining perceptible as vital and indispensable potential in the assertion of the affirmation of such. The social tribunal of the mental health movement is as such as minor heisting machine, that when existing as a chain gang of cohesive social repression, is repressive even of the lower feudal mechanisms of economical sustainability, and forms a series of total exploitation, the labour of social repression also enslaved, while providing the illusion of an advancement in social justice, through its apparently more even distribution of the rights of exploitation, dividing society into a continuation of the colonial exploitation as the perversion of the post-colonial surge, to a division of social class as noted by Gilles Deleuze and Félix Guattari, the classed and the declassed, the staleness of its opportunities of economic growth, necessitating the colonial expansion of the enslaved, in lieu of genuine economic growth and value enhancement for expansive consciousness and the advancement of labour.
[iii]The deconstructions of Nietzsche’s “The Human the all too human”, are related to the untying of the necessity of a number of double bind strategies, that are related to the deconstruction of the mal-perceptions that renders as a necessary the thwarting of perception, in perceiving the structures of the state and the market alike, or any overdetermined structure that generates the illusions of transcendental truth in social structures, for the subjugation of individuation, and thus the flimsy subjectivity that is maintained by passive social violence. Nietzsche’s lucidity in analysis, that is departed from for the advantage of a constructivism that creates post-structures immanent to time in “Thus Spoke Zarathustra”, is in “The Human all too human”, displaying a transparency that is providing a lucid understanding of the inherent lightness of violent reactive structures, that are yet posing as a foundation. Such social structures, parodied in the industrial psychiatric paradigm, and the paradigm of cognitive behavioural therapy, as well as conventional psychology, in the idea of an immanent society as such, preventing the continuity of thought production in its immanence to time, occurs by the negation of the existence of surplus value as a conscious realization of plasticity, while the rejection of the total trajectory of thought, is through its negation affirming the total immanence of power relations, in their determinism of the interiority of the social group, and the catastrophic negation of transgressive productive relations that it entails, providing a social surreal stagnation, infinite captured in a neurosis of surrealism. The existential retraction of the composite relations appearing as a solid foundation of the determinism of society, is provided in their immanent duplication, that provides a limitation of their immanence of relations of perceptions. The exclusive indifference in the perception of Van Gogh, is related to the principle of rallying towards eternity, arbitrating according to a general perception, that is providing an external synthesis of aesthetic contemplation and radical perception in the work of Michel Foucault (“Madness and Civilization”), affirming the desaturation of archaic structures for the transient passage of relativizing spatio-temporal relations determined by coercive relations.
[iv]The National Socialist logic of language, is related to the structural immanence of its figure, a minimum language of becoming based on the exclusions that signifies flawed creations, the creations of reducing time, and the optimal evolution to a permanent reduction for the possibility of absolute decisions based on the universal possibility of installing constraints on the structural level of a relationship to the land and the territory, that blocks their transcendence , and provides a sentimental integration of logic of violence, in the parody of the idea of a shared aristocratic existence belonging to the race. The manner of which national socialism is thus providing an inverted repressive alienation of the interiority of disciplinary education in its resonance of words providing at best an autonomous consciousness, is in the manner which it is actualizing an interiority, while producing it, by dictatorship, as verified by any immanence of a decision made for power, displaying the scant lightness of the existentially lobotomized human being as limited creature.
[v]Friedrich Kittler provides the analysis of the paradigm of literature as such, existing as an episteme, where the discourse networks of literature provides the interior structure that is necessary for the conditions of aesthetic autonomy on the mass level of individualism (See Friedrich Kittler"Discourse Networks", and "Grammophone, Film, Typewriter"). The distribution thus of the means of production of consciousness assigns the power of designation, although on condition of the disciplinary structures of the state, as a delegation with a de-territorializing capacity, entailing the greatness of abstract society, in its prevalence of the abstract over the concrete in the genesis of value, on a mass scale of delegated individuation.
[vi]The machinic enslavement, is treated by Maurizzio Lazzarato in "Signs and Machines - Capitalism and the production of subjectivity", Semiotext(e), 2014. The consequences of emphasis of Machinic enslavement are inverted in the reality of machine work, that is initiated as a proliferation of Machinic enslavement, in its transition to the immaterial fields of labour. The production of archives, in its transition to machine work, occurs in the synthetic implosion of the archive to a determinist execution of saturated reality on the level of instinct and reflex.
[vii]The culture of narcissism is treated in a wide account by Christopher Lasch, the centralized governance of the production of narcissism is existing in the hallucination of exchange and production within the market of the state-capital complex, in manner that in the delegation of the means of distribution, departs from its dependency on the commodity form, that is when redundant marked as such by the diagnostic system. The thesis of diagnosed narcissism as relative to the assessment of the executive power, and as such worth of the person in question, is part of the apparatus of exclusion, where the aspect of the health service integrated within political economical assessment, helps curb and inhibit economic growth on the level of real value, and social volatility and mobility.
[viii]Bruno Latour, in “We have never been modern”, discusses modernity as existing of hybrid realities. Implicitly, the obscene level of primitivist repression in the industrial modern situation, is thus regarded as consistent with its post-colonial aftermath. The hybrid divisions of the mirror imagery that distributes from a centre of scale of industry, that rendered the infantility of the beginning of the industrial development, a Christian promise of the generation of self through the narcissist piousness of negating its infinity, a subjugation of the economy to militarist structures. The filtering from the narcissist disguise of infinite unconscious becoming, as the real wealth of individuation, thus released the concept of intelligence as a clandestine matter. The retraction to its integration of the creations of higher connective structures, provides a militarist trust, in the generation of surplus value as in synthesis of the fragmented hybrids of militarist immanence to social relations, and the generation of higher consciousness. In a dynamic towards the hallucination of the ontological objectivity as necessary foundational to consciousness, occurring in the arrests by negative power, aborts infinity in sets of interventions provoking the idea of a divorce between abstract spatiality and surplus value, hence establishing the surrealism of surplus value, as a synthetic subject-object of its potential excess. The conditional surreality of the genesis of surplus value, in relationship to and infiltration of determinism into industrial production, feigning its necessity, perverted in its implosion into national socialism abolishing even the surreal dimension of capital to the civil integration of a war economy, is resituated in Gilles Deleuze and Félix Guattari’s proposition of the making of the body without organs, which actively affirms individuation as the synthesis of variable and constant capital, in the passage of flows.
[ix]The genesis of perception as the animation of a principle of objectivity, is deconstructed definitely in the post-structuralist theoretical paradigm, for the recognition of the necessary desaturation of perception, creating a fissure against determinism, and the negative composite of power, negating the production, that is necessary for its unfolding. The acknowledgement of the de-situated perception, provides the possibility of the creation of limited spatialities, preserving of the extensions of the perception, that is releasing of the growth capacity and force of perception, regardless of current material conditions.
[x]The immanent consciousness is the consciousness that is consistent, and provides a consistent mode of production of its sustainability, in the manner of which Gilles Deleuze and Félix Guattari are positing philosophy as the rescuer of eternity, and the integration of creative solipsism, in the manner of which the body without organs, is posited, in the dissolution of segmentation; “The BwO” (body without organs) “ is the -field of immanence- of desire, -the plane of consistency – specific to desire (with desire defined as a process of production without reference to any exterior, whether it be a lack that hollows it out or a pleasure that fills it).” The sovereign maturity, on the level of agency, of the creation of the body without organs, is relating to the absolute entitlement of creation that it grants in its anti-totalitarian approach in the confrontation and dissemination of strata, and the confrontation with the intellectual consequences of systemic designation in totalitarian transcendence. The immaturity of subjugation is countered by the creation of the body without organs, which nevertheless not necessarily offers a release from subjugation, yet provides the possibility of an immanent creation of the objectivity of power, that may be de-saturating of its determinism, and carries the appropriation of the shadow reality of power and its, in subjugated mode, phantasms of reality and consciousness, which grants the appearance of a conscious logic of survival, while it is in its determined mode, fortifying of segmentation. The logic of survival is in the creation of the body without organs, made blatant as a civic creation that is appropriative and indetermining of militarist determinism. The fortification of segmentation, exudes the premises of perceiving segmentation in a manner which merges the composite of psychiatric and psychological authority, in continuity with the composite creations of social tribunals, that are in their neo-primitivist mode, providing a continuity with colonization at its interior centre. The provision of segmentation, when occurring randomly to the composites of perception, in a manner that is conventionally defined as schizoid but refuses the premises of diagnostic definition as related to the socio-economy of coercion, is a mode of alienation that is dependent on bureaucratic subjugation to achieve a projective diagnostic judgement granting expediency to expertise. The premises of the schizoid relating to the naturalisation of systemic immanence integrated in the organization of the brute psychophysical power of the acting out of so called normalization, that in its nihilist state, can be any reactive structure, its premises being the expulsion of the reality of time, for the development of a negative surrealism of consciousness posing as surplus value, yet indebted to inbred exploitation, is thus equal to the defiance of responsibility in refusing the premises of deconstruction. The nihilism of stratified violent desire, may in the desaturation of the formalist preconception of the normative in its appropriation and subjugation of archaic functions, develop into a replacement of the norm by affirmative thermodynamic and subjective principles of production and becoming. The body without organs can be created at any level. The undermining of the diagnostic system of designation through the creation of the masochist body without organs as a transient figure that defies temporarily the sovereign confrontation of consciousness, while it is appropriative and consumptive of the judgements of apparatuses of the management of subjectivity, is constituted as a civil procedure, transforming the objectivity of the subject into consciousness. The de-captivated pseudo legitimate as sovereign, refusing the guardian functions relating to the practice of the non-realisation of the composites of power as objective, forms the pseudo-autocracy of the techno-bureaucratic apparatus of designation, through the function of mediating power relations through their inscription and installation, as the foundation of the consciousness of subjective objectivity. The perception of the modern post-revolutionary bureaucracy as a decaptivated iron cage, provides the historical lineage for governance by saturation, and the head on the premises of a partly saturated reality, where there is the necessity for the de-saturation to provide cultural and political-economical becoming, in contrast to the latter, the perversion of the determinable saturation of the psyche, provides a saturation where the subjugation and repression of violent drives and inclinations, renders colonization and its’ on going process, appropriate the sublime to a pure repression of the transparency of exploitation and colonisation, the naturalisation of immanent power as an agent of the pseudo determinism of archaic history. The break from saturation into the process of desaturation, provides the possibility of the post-structural animation and delegation of the means of production, that assigns sovereignty to the immanence of the producer, allowing the desaturation of consciousness from determination.
[xi]Emile Durkheim emphasizes the reality of social fossils as carriers of foundations from former epochs that provides other functions in societies where they have become redundant. The idea does not negate the possibility of the free interplay of foundations but provides a view consistent with the possible transcendence of the totality of society, made accessible and verified by the hypothetical research of specific social phenomena such as his approach to obliteration as related to individualism and the responsibility delegated by protestant modes of religion and its’ institutionalized moral terror. The manner in which social fossils carry other functions in different modes of society and social coding, is for example documented by Thomas Szasz, in his work on the continuity of the inquisition in modern and postmodern psychiatry, and the socio-political and economical-political legitimacy, its primitive judgement and inferences are based on, inducing the historical legitimacy of continuity that allows a break with logos in its effectuation of coercive and fatal power. Durkheim’s hypothesis of anomie in industrial societies, where in societies of pre-surveillance and relative affluence, the anonymous individual is allowed to flourish in an urban context, in spite of the objections and malice Durkheim applies to the situation, the positive social production and surplus wealth of consciousness relations made possible by anomie is thus documented, creating an enigma with Durkheim’s own negations of the affirmative and progressive aspects of anomie, that reoccurs in contemporary times as fossils existing in the hedonism of the free circulation of excess symbols.
[xii]The reality and potential, breaking down of machinic enslavement, is postulated by Gilles Deleuze, Felix Guattari and Maurizzio Lazzarato. Gilles Deleuze's article on "The postscripts of the societies of control" is postulating a proposition of the new human being, under the transition from the disciplinary to the control society, integrating the reptile locomotion of the snake, that can be expanded to the conceptualization of the integration of the determinations of the analogue abstract machine, and a different saturated, evolved level of machinic enslavement. The evolved level of machinic enslavement is defying transcendence and historical interventions by the appropriation of its constitution as a dominated entity on the level of instinct and reaction, to the processes of reasoning.
Machinic enslavement transformed to and by the desaturation of consciousness, is evaporating to the level of abstract spatiality, where its’ initial existence is transferred to the reality of a parts bin of means. Desaturation is related to the indifferent dislocation of perception that is offered in the transgressive functions of the position of aesthetic contemplation that are treated by Nietzsche in the transgressive affirmations of perceptions, for the abstract spatiality that is voiding its point of departure, in an affirmative nihilism, that grants an absolute ethics to becoming. The dissolution of the scales of transcendental metrical and other measures, as a desaturation of structure, Gilles Deleuze and Félix Guattari recommending a careful dismantling, as, indicated in the preface of the English edition of “Anti-Oedipus”, related to the ethics of becoming that are refusing the submission to and affirmation of the strata in the rites of passages that carry the severity of an integration of a carnivalesque structure, external to rather than immanent to the structures of the composites of the socio culture and the technocracy. The indifference of the aesthetic vision of Van Gogh, provides the affirmation of the aborted infinity and the hence the finitude of the socio cultural composites of being, indicating a process abstracting the foundation of society to the eternity of a timeless resource for a post-religious and post-secular actualization of the existential individuation as indifferent to the determinations of power, an infinity that can only be affirmed in the affirmation of the transient premises of higher technology, indicating infinite powers of abstraction, and the growth beyond the integrated spatialities of consciousness to material determinations in their saturation with power, arresting the becoming of consciousness. The indifference to the archaisms of socio-cultural power, is refusing diagnostic work as existing in the parallax of thinking aids, depending on the repression of thought, the higher health of thought contributing to the economy in the infiltration of its determinism for the infinite potential of the addition of consciousness, that is affirmatively subjugating the specific understandings to a general untying into the higher abstraction of the abolition of specific negative power, the resources of thought, that are ending the morgue status of the capital containment that as it is devised by the strata consisting in the luxury of post violence, for their animation into a transgressive heterogeneity, another parallax (the parallax view as declared by Slavoj Zizek provides a different side to every perception, while it is opening the principles and truisms dominating thought to a logic of their dissemination post expulsion of their interiority) being the opening of the thought principle of the strata to the perception of the pseudo freedom of mental expulsion from the modes of production that is the genesis of the mental activity, creating by modes of coercions the political conditions of the cogitariat. While there is a containment of mind and its constitution in the heterogeneity of the stirring up of the in-differentiations of material determinations of power and strata, the composites, a veritable Sisyphus work of intellectual activity, negotiating the stratas of overpowering immanence, within the strata, its expulsion is a mere transgression to the cogitariat mode of production with its deficiencies of spatiality and luxuries excluded to the level of the distributions of measure. The recuperation thus of the intellectual regimes to the immanence of its modes of production, requires the overcoming of the modes of capture of eternity and its perception occurring in the strata for an affirmation of their direct affirmative mode of connective node surges, the denouncement of the synthesis of negative power and the subjugation of eternity to a logic of finitude, and the infinite series. The production of the series, and seriality as the alienation being of an inverted mirror system of the creation of the social body, as an alienation related to the universalization and necessity of exploitation and the experience of limited objectivity as constituting of subjectivity, providing the secondary fetish of society as a narcissist wield integrating the guilt of powerlessness in the fraudulent diagnosis of a universal narcissism, is dissolved in the dissolution of narcissism to the experience of immanent productive faculties. The question of the coercive violence of the diagnostic apparatus cannot be understood correctly without the thesis of Eric Alliez and Maurizzio Lazzarato, of the contemporary suicidal state. The sovereign calculated in an ultimate act of changing the perception of the population from a resource to a determination of capital, the devaluation of human resources in the preservance of capital, and the neurotic perversion of the socialist constitution of governance, repressing the functions of the intellect, in favour of cohesion, and its negative exercise of absolute power, legitimized by its relative distribution of negative sovereign power. The text of Michel Foucault, “Madness and Civilization”, is related to the logic of the incarceration of great minds, as a neurotic perversion of capital against itself, creating the illusion of a border of society, that is presenting it with an outside, rather than the inclusive repression, extortion and exploitation that occurs in the minds of Nietzsche and Van Gogh, who are splitting the pseudo atom of the composites of rentissement, that are reactionary and archaic, generating the sources of the genesis of higher consciousness and wealth. The necessary desaturation that is dissolving the absolute alienation of the socialist left and right wing constitutions of repression of relations themselves to the level of the genesis of production and desire being related to the other, is when declared and manifested in Van Gogh’s work, a provocation to the immature exercise of power, exercising sovereign power in a supreme act of narcissism beyond infinity, in a negative affirmation of radical finitude, that generates the extra determinist qualities in the integration of power and force, in short surplus value in a positive sense and as such, redundant to the negative sovereign exercise of power, carrying as its goal the pseudo Otium, sadist in kind, available to mediocracy and its serial production of individuation by proxy, generating alienated existence by means of the pseudo information of a socio-cultural community and political economy, deriving its submissive limitations and individualities by inter-social mirroring, financed by the exploitation of expelled production, and the expelled extra-conscious genesis of desire and creativity.
[xiii]Gilles Deleuze, in the article “The Exhausted”, exposes Beckett’s late work, as an exhaustion evaporating into image, in short a desaturation.
[xiv]Jacques Derrida’s work “Disseminations”, provides the hypothesis of a theoretical practice entering into the general cultural process, through the appropriation and enforcing of a heterogeneous process already existing in the general cultural as such, in a process as noted by Nicholas Royle in “After Derrida”, whereas theoretical labour passes into “the language”. The dissemination strategy of the infiltration of power indicators and fetishes is providing a transition of the inevitable ambiguity of concepts constituted and installed by the composites of power, to the indeterminacy of their existence in a higher social culture, that animates them to surpassing their functions of subjugation, to an incentive for free volition, exemplified in Derrida’s treatment of the pharmakon. The infiltration of power indicators and fetishes that are reduced entities passed onto the institutional level as means of governance through the control of perception. The investment of perception with determined political economical governance, exists as a transference of power that re-appropriates an expansive cultural consciousness. The interventionism of the investment of perception from determined disciplines of control, is an appropriation of perception from the free production of consciousness, to an integration of a determinism in continuity with power, that is installed in the negative integrity of bureaucratic predominance, providing a voiding machine that regenerates aesthetics as the voided fetish, subject to arbitrated process of dominance feigning abstraction. The unravelling of the multiple possibilities of the sub realities of the strata as dominating of bureaucratic reductions, are in the process of investing control, infiltrated in a system of equality, that abolishes absolute difference, through a system of cohesion, that provides a hyper-repressive de-sublimation of the distinctions of individuation, to create a general mass as the foundation of a cohesive hierarchical system that exists as variations of the foundation functioning as a general equivalent. Individuation is as such infiltrated by an animated level of control of coercive dominance of cultural fields, that change them into bio-political forms of the active level of dynamic concretization, the creation of the limited machines, secluding consciousness, through the machine of hoarding and containment. Social stability is reproduced through the generation of limited and a dynamic fortification of ontology. The attempt of investing the fields of activity and transgressive expansion with control, through the negative dissemination of subjectivity, are means generating the limited machine that is repressive of its expansion, and generative of a secluded consciousness that appears as superfluous to the machinic production, in a manner that generates machinic enslavement. The production of an oxymoronic fortified machine, negating the conditions of its existence through hoarding, as a producer of a dynamic ontology aborting its extensions, is de-differentiating the approach of dissemination, to the level of a need of de-saturation, where expansive consciousness is dissolving the machine itself, rather than providing the production of flight-lines. Michel Foucault’s formalism displays the irrelevance of specific forms in the development of consciousness that is unravelled in the transcendence of power, granting the experience of the perception of its composite reality, that constitutes the objectivity of the premises of consciousness in its immanence to material reality. Foucault displays furthermore the limitation of intervening in the hermetic situation of the distribution of allocation of bio-political situations and life-forms. Foucault’s approach is an appropriation of a militarist understanding of force. The necessity thus of the integration of an alchemy in the integration of militarist force in the constitution of civil society as expansive, rather than degenerative in the preserving of the value system of the abstract notation of value, is doubtless dependent on an integration of the sub-levels of productive deliverance that are disclosing the absence in the hermetic as an active ingredient in its constitution, documented in Tunga’s alchemic work.
[xv]The confrontation with the archaic determinations, and their reworking into psycho-physical training to the mode of control as social organisations, is part of the problematic of Gilles Deleuze and Felix Guattari's "Capitalism and Schizophrenia", with the inscription of production as consumption, that provides an indebtedness to their work in the process of de-diagnostification, that is providing a defence for the inherent value of civil society.
[xvi]The DSM induced thought appears a rationalization of the immaterial dimension of psychiatric and psychological maladies, that are related to a pure formalism of organization, so that the content of thought can flexibly be excluded. The exclusion of the content of thought follows a repressive structure related, while there are exceptions for individualism and the exceptions of the cultural milieus, to the permission to exclude social biogenetic intrinsic specificity, that are included in the emancipation of mature agency, and that is in effect an expansive racism, against the race itself, as a universal negation. This displays how the primitive racism that rationality is replied to, within the paradigm of biogenetic exclusion, in considering Zygmunt Bauman’s “Modernity and the Holocaust” for example, is replaced in contemporary DSM logic by a flexible rationality that may appear as sophisticated in its judgements, while it is posing as an appropriation of the intellect, capable of redefining its sovereign mechanisms due to ulterior needs. The implicit criticism of higher culture in DSM logic, critical of the ability of consciousness to arbitrate and remediate the composite of power forming its’ objectivity, or of reanimating the objectivity of power subject to properties, that is the origin of cultural consciousness and necessary for the reinvention of the means of production, as well as political and economical invention, and the rise of consciousness in the creative organization of objectivity, in short the cultural breaks of historical emergence, that are treated to a barbaric level of judgement, posing as a stale bureaucratic enterprise advocating the implosion of thought into material determinism in its vulgar form, where the clear historical counterpart and reference is structurally in the emergence of national socialism. The fetishes of the stereotypical developments of national socialism, are related to a schema of alienation, that is in continuity with the idea of a final subjugation of reason to instrument, based on the cohesive social production of the social type as capable of being tautologically transcended in a social axiomatic dependent on limited realization in historical time, while the formalism of DSM thought is in its voiding of content capable of infinite transcendence, permitting the perpetual reworking of the formation of consciousness into the reactive production of fetishes as identity, in continuity of the logic of the neo-feudal as the perpetual recolonization of social production, even at its centre. Gilles Deleuze and Félix Guattari, provides the analysis that schizophrenia is the truth of capitalism, providing an expansive potentially universal colonization. The structure of schizophrenia is considered an intrinsic subjugation of sovereignty, that defies the diagnostic reality, unless it is devoid of political militancy. The arguments for the bureaucratic existence of schizophrenia, that is relating to the sociological composite reality that creates it, is in the invention of the categories of diseases that relates directly to modes of being capable of engaging in political struggle, for the constitution of the state as intrinsic rather than judicial. Thomas Szasz is providing the argument that there is no schizophrenia beyond the category of such, schizophrenia is based “not on any medical discovery but only on medical authority”. While medical authority is based on the political composites of its construction, the purity of the concept subjugates its legitimacy to purely sociological and philosophical analysis, beyond the soft sciences of coercion, and delegitimizes the totalitarian core of the state, over sovereign subjectivity. The existence of schizophrenia as a concept delegitimizes the rationality of the state, and forms a deus ex machina in matters of limiting judicial subjectivity, and the subjectivities of suffrage, by means of the potential exclusion of the intellect as a decontextualized potency, which the state depends for its deconstruction of the despotism of the mirage of the despotic urstaat. (The conceptualization of the urstaat is created as a concept in the context of “Capitalism and Schizophrenia”). The concept of schizophrenia as the remainder of a sacrificial primitive culture, is the obstacle to the dominance of cultural consciousness expansion, while its illusive hallucination dominates by prevention the rational lucidity that makes an extra -social democracy and freedom of speech in the general culture possible. While transgressing the boundaries of medicine from its instrumental official use, the concept of schizophrenia becomes on the level of belief, a transgression of the dominance of the intellect for democracy, freedom of speech and the constitution of the state occurs, a social fossil postulated in the extreme. The existence of schizophrenia thus depends on the authoritarian projection of a total disease providing the projection of unreason to myriads of trajectories of logos, a projection that relates to the hallucination of the existence of total authority. The interplay of abolishing responsibility in the negation of time, entails a castration of the ability of the responsible deconstruction immanent to the reality of historical time, and works in a dual structure of the mutual cancellation of responsibility, that is only logically supported in the macro-economy through the establishment of the displacement of the limitation of production time in colonized production areas, that allows for the stratifications of time to remain sustainable. The abolishing of responsibility that is inherent to the stratification of the psyche through the diagnostic system based on the socio-bureaucratic tribunals claiming to be exempt from the healthy dynamics of the ordinary micro-politics of power struggle, through the locking of the psyche in negation of time, in a state of micro-alienation, that is integrated in the macro structures of alienation. The deconstruction of the abolishing of total authority constitutes a proliferating delegation of the means of production. The state-capital complex, is in the repressive mode of devaluation of capital, providing the anti-productive initiative for the creation of the sub-existence of intrinsic authoritarian subjugation, that is creating certain modes of being as modes to inflict the consumption of the state excess of categories as the dominant constitution of the continuity between the exterior and interior. The infliction is exercised and executed, from the repressive rationalist bureaucracy of power, by means of the domestication of the political economy, the projection of the disease of de-captivation, schizophrenia, is produced from the state-psychosis, as an intrinsic symptom, of the repression of the spatio-temporal relativity of power.
[xvii]The virtual is treated by Gilles Deleuze and Félix Guattari in “What is Philosophy?”. Eric Alliez writes in his work “Capital Times”, of how in the abstract machine (of concretization) “”The sovereign potential of thought over being, which no absolute force can oppose” comes down to the axiom “thinking is calculating”. (xx,xxi).
[xviii]Edo Pivcevic in his work “Changes and Selves”, is providing the logical synthesis of the presupposition that changes presupposes selves on the logical foundation that selves presupposes changes for their logical existence in immanent time, in a final refusal of variations on McTaggert’s interwar argument for the unreality of time.
[xix]The disintegration of the technocratic calculus in its integration of the concrete evolvement of sequential logic, is also a disintegration of the delegation of strategic spatiality. The delegation of strategic spatiality inherent to the colonization of thought, is confronted and unfolded in the devising of abstract spatiality by the appropriation and transgression of the premises of abstract spatiality, into the process of the evocation of thought transgressing its allocation, opposing the colonization and centralization of the calculus.
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