Press release

Technoculture Oligo Publishing AS is a company for the production of essay-fiction, textual products which cultural and theoretical content are depending on advanced 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 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. 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 lobotomized[ii] realisation of crystalline potency, generating it as a traumatic beautiful mirage of lost potential. 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 limited 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, or 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 occurs in the refutation of a plan economy, to the succumbing of the technocratic apparatus and market, of the demands achieved by the cultivation of higher aesthetics.

The epochal ideas rendered lucid through the perception of their composite reality is providing the desaturating insight into their constitution. Michel Foucault’s original establishment of the foundation of discourse, is mediating the extensions of thought procedures, as granting governance as an offer from the intellectual sovereignty of the founders of discourse, entering the spatiality of the synthesis of the composite forces of biopower, with the undoing of their sovereign binding of power forces. The positing of power realities, that are captured in the discursive formations as social facticity, 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 onto consciousness. The trans-historical continuity between Nietzsche and Jacques Derrida, is displayed in amongst other continuities Derrida’s induction of the pharmakon as the display of intellectual autonomy transgressing the judgement of the technocratic bureaucracy in arguably acting as a proposal for elite dialogue with the institutions of the downscaled and simplified execution of the determined social sciences of control, rather than the pure actualization of their redundancy in cultural and political endeavour. Foucault’s address of the transparency through lucidity, of the pure abortion and multiple lobotomy of intellectual extension in the sciences of mind and material situation control, achieved early in “Madness and Civilization”, is relating the foundation of discourse to the reality of the intellectual sovereign, provides the abstract spatiality for invention of epochal machines intellectually dominating the technocratic continuity with the initiatives referring to the monopoly of violence. The epochal synthesis of schizophrenia and capitalism, in “Anti-Oedipus” by Gilles Deleuze and Félix Guattari, is providing the intellectual surplus value according to the level of monetary denotation, for 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. As such 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 suspends 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 re-evaluation of the technocratic objectivity is related to the recognition of the a-tonal over the tonal, which deconstructs the basis of a structure of exchange. The structure of exchange 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, and the state mode of archive as its necessary epistemological regulation and determination. The repression of the constitution of the foundation as a state foundation, 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, is thwarting the principle of production that generates a recuperation of the negation of the culture of narcissism, by disclosing it as a thwarting of development, in the construction of substitutions on the perverted level of reflection. In its Nietzschean re-evaluation, where the perpetual genesis is posited as the sustainable a priori force over the state and by 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 soft sciences of control, in so far as they are coercive are thus illegitimate due to their reality as anti-productive in a post-colonial mode.

The refutation of the culture of narcissism[vii], 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 deconstruction of racism, allows for the refutation of the processes of segmentation that occurs in the overpowering defying plasticity onto deformation and limitation, in the dissemination of the stratified differentiations of individuation. The infliction of inhibited development and addiction, 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, while assimilation to the egocentric divisions of managing state thought, while the only detectable activity, that carries logical coherence is the activity of assimilation itself. 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 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 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. The common hierarchy is formed by the insistence on blind activity in 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 by 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 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, is confronted in the intellectual practice of understanding the simplifications of strata, as rudimentary unnecessary for, and repressive of consciousness formation.

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 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 the illusion of necessity beyond violent coercion, consistent with an opening towards the effective comprehension of the affirmation, of in-determinacy, in the construction of abstract spatiality.[xix]


[i]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 acknowledgement of a crystalline integration of society is affirmed by Gilles Deleuze and Félix Guattari. 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. 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, provides 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, dominant the phantom interiority, and its non-reference to social reality is regarded as posing a problem, rather than intellect existing as a transgressive surplus, for the synthesis of epistemology and becoming. The denouncement of the crystalline fulfilment, in its multitude, is posing organic material as alienated, and an interiority that is paradoxically of tautological value, the emotional and affective alienation of higher culture regressing to a reactive principle. 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 Delezue and Félix Guattari, provides the analogy to finance, between the domestic barking dog of domestic exchange, and the celestial constellation dog related to the financial economy, in “What is Philosophy?”. 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 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 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 in the logic of inhibition, as limited practical realization, that 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 lobotomy 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, and is separated 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 lending itself to being 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 in architecture 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. While the use of lobotomy 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 necessity of integrating the delirium of social structure, as part of the miraculating economy of a former colony, necessitates affirmative hallucinations permitting 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 synthesised 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 deviance representing the existence of insanity in so far as the demands of the perpetual flux of the economy are departed from. The demands of a solid foundation of the economy, initiated by the threat of the deceleration of the state as dwelling, is rendering the perception of the informal de-differentiation 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, on the symbolic level of the state. The provision of the perception of the neurotic understanding of mobility, generated as a 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, is substantial, and is addressing the present problem, in their untying of the double bind strategies in the interior coupling of value as synthetic with production, while maintaining a lucidity and clarity towards the impact of the colonial hierarchy of production, generating the stata 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. In continuity with his 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, 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 a 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, (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).

[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 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, 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 though production in its immanence to time, is in 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.    

[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 Is 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 surreality of the genesis of surplus value, in relationship to the determinism of industrial production, perverted in its implosion into national socialism, 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 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 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, is thus equal to the defiance of responsibility in refusing the premises of deconstruction. 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 exploitation and colonisation. The break from saturation into the process of desaturation, provides the possibility of the post-structural animation and delegation of the means of production 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. In contrast is his 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 relating 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.  

[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.