I’ve been re-reading Anti-Oedipus again (is one ever finished reading this work? – that is to say, Shall we ever come to the end of our writing?) . A passage I came across seems to suddenly jut its ugly head up out of the pages, one in which that duplex figure of Deleuzeguattari seem to become almost utterly angry, ready to cry out to the world: Freud, you are wrong: the Oedipus triangle – Father, Mother, Son do not reside in the psyches of modern humans. Then as if coming upon a truth they’d only just now registered in the midst of their struggle with Freud’s familial romance they insert an offhand dismissal: “The family is by nature eccentric, decentered.” This bit of news sits there between two vast metonymic onrushes of the eccentricity of the family with its brothers in the military; a cousin out of work, bankrupt, or a victim of a…

A musical piece composed by Odvk and Seetyca inspired by Onto-Cartography and other works of contemporary theory.

Grey Walter was another of the marginal figures in the Macy Conferences and pioneer of the cybernetic field, but he is best known for his biomedical engineering and the development of electroencephalography (EEG) and in his engineering of modern technology work on radar.1 But as Johnston observes he was known for one other astounding thing. –

He also developed a method of measuring what is called the readiness potential in human subjects, which permits an observer to predict a subject’s response about a half to one second before the subject is aware of any intention to act. As Walter J. Freeman notes, this cerebral phenomenon can be interpreted as evidence “that intentional actions are initiated before awareness of such actions emerges, and that consciousness is involved in judging the values of actions rather than in the execution of them.” (ibid. 47) The notion the our conscious mind is non-intentional rather than intentional…

In Anna Longo’s essay The Contingent Emergence of Thought in Quentin Meillassoux’s Time without becoming she explicitly states that Meillaussoux’s goal is to demonstrate that reason is not only able to know the in it-self but also to know it as completely heterogeneous and totally independent: thought can know dead matter as something with which it shares nothing, not an origin, nor the condition of its being.1 Two things this does: first, it makes of Meillassoux an absolute dualist; and, second, it seems to align him with the trope “dead matter” or the inorganic that has been a staple of both mechanistic philosophy and scientific naturalism for centuries. As she tells us Meillassoux’s materialism is defined by its ability to “access things as a total exteriority, to access them as completely different from the living intelligent subject. This materialist assumption entails an original solution to the question of the genesis of…

Modern societies, in pulling down all the old barriers, all the prohibitions, rituals, and symbolic conceptions that once worked to curb human violence, unleashed new forces of unprecedented creativity. But these were counterbalanced by new forces of unprecedented destructiveness, so that the world was transformed into a single community of human beings living under the threat of being reduced to ashes, scattered among piles of radioactive rubble.

Little by little, Economy emancipated itself from the shackles of the sacred. Once held in check by religion, and then by politics, it has today become both our religion and our politics. No longer subject to any higher authority, it cannot decide our future, or make us a world in which to live: it has become our future and our world. Advanced postindustrial societies have been well and truly mystified, in the original sense of that word, and their politicians hoodwinked. The result…