Based, thanks :3

by marion; 1679647713; Report

Exactly I been saying that this whole time

by marion; 1679322946; Report

He’s pretty funny lol

by marion; 1679065046; Report

OG Kanye

by Mr Tripset; 1679065085; Report

Same, good to meet u

by marion; 1678958301; Report

🫡

by marion; 1678958918; Report

Cheers!

by marion; 1678782729; Report

Thank you, Aphex twin is amazing. You might like KFC Murder Chicks

by marion; 1678198390; Report

ojh my god I love KFC murder chicks...

by jasmina; 1678198709; Report

Niiiicee

by marion; 1678198822; Report

Skramz is great

by marion; 1677142373; Report

thats soso True brother..!

by DJINN; 1677158451; Report

Back off

by alice !!; 1675682008; Report

The body without organs.

Stemming from ideas of the body and the unconscious in psychoanalysis, Deleuze and Guattari theorized that since the conscious and unconscious fantasies in psychosis and schizophrenia express potential forms and functions of the body that demand it to be liberated, the homeostatic process of the body is limited by organs. Therefore, the body without organs is the unregulated potential of a body without organizational structures imposed on its constituent parts, operating freely. There are three types of the body without organs; the empty, the full, and the cancerous, according to what the body has achieved.

"When you will have made him a body without organs, then you will have delivered him from all his automatic reactions and restored him to his true freedom." He viewed the body as not only a physical structure, but as an impermanent, composite image of actions inflicted upon it; in a 1933 letter he wrote that the body should only be seen as "provisional stratifications of states of life".

Deleuze reinterpreted the term in The Logic of Sense, inspired both by Artaud's text and the work of psychotherapist Gisela Pankow. In this early work, he conceptualized the body without organs in the context of psychoanalysis, observing that the practice as it existed refused the creation of BwOs. In Deleuze's early formulations of the concept, the body without organs was based in the symptoms related to schizophrenia, such as glossolalia where syllables are formlessly uttered and intoned in sets as if they were words. For Deleuze, glossolalia transforms words from having instrumental value (where words have literal meaning) to "values which are exclusively tonic [relating to speech] and not written".

The concept was further elaborated upon by Deleuze and his colleague, Félix Guattari, in their volumes of Capitalism and Schizophrenia: Anti-Oedipus and A Thousand Plateaus. Deleuze and Guattari viewed the body as a self-regulating machine (through the process of homeostasis), and as a result, the possible activities of its constituent parts—its organs—were limited.

They wrote that the body without organs is the full potential for the body and its constituent parts; this includes non-human bodies, such as those of animals and plants. Since all organisms have some sort of desire—in the case of plants, their genetic instincts control what actions they take—the body without organs is the unconstrained manifestation of those desires. They viewed the BwO as many different actions that approach an unattainable goal, some of which people are always engaged in. To become a body without organs, one must dispose of stratification (the classification of constituent parts into groups), and instead be filled with intensities (changes in quality). The body without organs is not necessarily coupled with the eradication of stratification, but seeks to "smooth" it out—to transform the body beyond its existing categorization.

The bodies of schizophrenics, drug addicts, and hypochondriacs are examples they give of bodies without organs, but they caution against replicating their actions; people should not seek out their negative experiences, which are "catatonicized" and "vitrified". While these examples are said to have abandoned stratification, they never intensified, which makes their bodies without organs vulnerable to re-stratification. They classify bodies without organs into three categories:[A] The empty BwO is chaotic and undifferentiated because it undergoes destratification without intensification; the full BwO is, according to Deleuze scholars Niels Albertsen and Bülent Diken, "a plane of consistency" because it is both destratified and intensified, which allows it to enter new relationships; and the cancerous BwO is too stratified and becomes "majoritarian" (having predetermined objectives).

Two important examples of the body without organs relate to eggs. As a bird egg develops, it is nothing but the jumbling about of protein gradients, which have varying intensities and have no apparent structure; for Deleuze and Guattari, a bird egg represents life "before the formation of the strata", since changes in the qualitative elements of the egg will emerge as a changed organism. Relatedly, in the Dogon culture, there is a belief in an egg that encompasses the universe. The universe is then an "intensive spatium" (an intensive interior), similar to a bird egg. According to Deleuze and Guattari, the Dogon egg was crossed with several zig-zagging lines of vibration, changing its shape as it developed.

by marion; 1675682802; Report

The plane of immanence is metaphysically consistent with Spinoza’s single substance (God or Nature) in the sense that immanence is not immanent to substance but rather that immanence is substance, that is, immanent to itself. Pure immanence therefore will have consequences not only for the validity of a philosophical reliance on transcendence, but simultaneously for dualism and idealism. Mind may no longer be conceived as a self-contained field, substantially differentiated from body (dualism), nor as the primary condition of unilateral subjective mediation of external objects or events (idealism). Thus, all real distinctions (mind and body, God and matter, interiority and exteriority, etc.) are collapsed or flattened into an even consistency or plane, namely immanence itself, that is, immanence without opposition.

The plane of immanence thus is often called a plane of consistency accordingly. As a geometric plane, it is in no way bound to a mental design but rather an abstract or virtual design; which for Deleuze, is the metaphysical or ontological itself: a formless, univocal, self-organizing process which always qualitatively differentiates from itself. So in A Thousand Plateaus (with Félix Guattari), a plane of immanence will eliminate problems of preeminent forms, transcendental subjects, original genesis and real structures: "Here, there are no longer any forms or developments of forms; nor are there subjects or the formation of subjects. There is no structure, any more than there is genesis."[3] In this sense, Hegel’s Spirit (Geist) which experiences a self-alienation and eventual reconciliation with itself via its own linear dialectic through a material history becomes irreconcilable with pure immanence as it depends precisely on a pre-established form or order, namely Spirit itself. Rather on the plane of immanence there are only complex networks of forces, particles, connections, relations, affects and becomings: "There are only relations of movement and rest, speed and slowness between unformed elements, or at least between elements that are relatively unformed, molecules, and particles of all kinds. There are only haecceities, affects, subjectless individuations that constitute collective assemblages. ... We call this plane, which knows only longitudes and latitudes, speeds and haecceities, the plane of consistency or composition (as opposed to a plan(e) of organization or development)."[3]

The plane of immanence necessitates an immanent philosophy. Concepts and representations may no longer be considered vacuous forms awaiting content (concept of x, representation of y) but become active productions in themselves, constantly affecting and being affected by other concepts, representations, images, bodies etc. In their final work together, What is Philosophy?, Deleuze and Guattari state that the plane of immanence constitutes "the absolute ground of philosophy, its earth or deterritorialization, the foundation on which it creates its concepts."[4]

by marion; 1675684459; Report