Desiring machines make us an organism; but at the very heart of this production, the body suffers from being organized in this way, from not having some other sort of organization, or no organization at all.

– Gilles Deleuze/Fritz Guattari, Anti-Oedipus

There comes a moment in their great work Anti-Oedipus (for that is what we must call this black book of riddles) when D&G – in an almost gnostic litany of negativity from one of the drifting echoes of Artaud’s process of ‘Unmaking / Unnaming’ (“No mouth. No tongue. No teeth. No larynx. No esophagus. No belly. No anus”) expose the body of death to the onslaught of expressive delineation: “The automata stop dead and set free the unorganized mass they once served to articulate.(8) It’s as if the nanobots of our own late era had already infiltrated the discourse of this early dreamwork, as if the viral memes of our late capitalism…

To say that a person or a class or people is oppressed by society is too simplistic. If we think of society as the totality of human beings, plus maybe institutions like schools, churches, and businesses created by human beings, we are using individual/society distinction, rather than thinking of society as global communication. In the traditional view, the individual is understood as the irreducible unit of society. Society is the whole and individual people are the parts. The individual then is understood as alienated from society, oppressed by society, indoctrinated by society, struggling for liberation from society, an integral member of society, or placed in some other relation to society.

But these are all observations. So the question becomes, What observer observes the individual as X? What observer observes the individual as alienated, oppressed, seeking liberation, or in some other relation to society?

We might say that a critical theory, religion, or…