Written by Franco Berardi Bifo, 12.03.2012
1. Post-Oedipal
The process of subjectivation is based on conditions that have dramatically changed in the forty years since the publication of Deleuze and Guttari’s Anti-Oedipus: Capitalism and Schizophrenia. Reading that book was a defining moment in my intellectual and political experience, in the first years of the 1970s, when students and workers were fighting and organizing spaces of autonomy and separation from capitalist exploitation. Forty years after the publication of that book the landscape has changed so deeply that very concept of desire has to be re-thought, as it is marking the field of subjectivation in a very different way.
The proliferation of sources of enunciation in this age of the networks, the globalization of the economy and the media, was predicted and in a sense pre-conceptualized Deleuze and Guattari, but they could not know in advance the effects that global capitalism has produced on the unconscious and the dynamics of desire. As production, media and daily life have been subsumed into the sphere of semiocapital we need to reconsider the unconscious from this transformed position.
My starting question is thus: what is capitalism and what is schizophrenia after the psychosocial landscape has been reshaped by the tendencies described by Deleuze and Guattari?
Anti-Oedipus and A Thousand Plateaus described, or better yet, mapped in advance the waste and proliferating land of rhizomatic capitalism that we see now deployed in the forms of neoliberal deregulation and financial semiocapitalism. They also mapped the formation of the schizo-psychosphere, in which today the psychosis is taking the central place of neurosis as prevailing clinic condition.
Shortly after its publication Anti-Oedipus encountered and inspired a movement that was the expression of the first generation of precarious cognitive workers, a movement which, while continuing the legacy of May 1968, was opening a post-ideological wave, based on the concepts of desire and autonomy. In the streets of Bologna in the year 1977 students yelled ‘anti-oedipal’ slogans rather than celebrating Che Guevara and Mao Zedong. Those students found in that book the joy of unleashing desire as energy of social solidarity and creation.
When we first read that book in the 1970s we understood it as a claim of liberating desire from the chains of industrial work, from sexual and social repression. This was a legitimate reading, but it was also too narrow, too simplistic. Now the chains of capitalism have become immaterial and semiotic, and psychic suffering does not come so much from repression but mainly from the hyper-expressive compulsion, from competition and acceleration of the infosphere.
In the 1970s we did read that book as a critique of the Freudian reduction of the unconscious to the theatrical dimension, and a critique to the Lacan’s reduction of the unconscious to language. This was a legitimate way to read the book, and a good political starting point.
“Quelque chose se produit: des effets de machine, et non des metaphores” – “Something is happening: machine effects, not metaphors.” We read in the first page of the book, and this was a good introduction to a critique of the logocentrism implied in Freudian and Lacanian cult of interpretation. But beyond that today we should understand what has changed in social imagination and in the collective psychosphere in the decades that come after the publication of this book, which has to be read today as a prefiguration of the new phenomenology of precarious work and the new pathologies of psychic suffering.
όλο το κείμενο αποδώ
1. Post-Oedipal
The process of subjectivation is based on conditions that have dramatically changed in the forty years since the publication of Deleuze and Guttari’s Anti-Oedipus: Capitalism and Schizophrenia. Reading that book was a defining moment in my intellectual and political experience, in the first years of the 1970s, when students and workers were fighting and organizing spaces of autonomy and separation from capitalist exploitation. Forty years after the publication of that book the landscape has changed so deeply that very concept of desire has to be re-thought, as it is marking the field of subjectivation in a very different way.
The proliferation of sources of enunciation in this age of the networks, the globalization of the economy and the media, was predicted and in a sense pre-conceptualized Deleuze and Guattari, but they could not know in advance the effects that global capitalism has produced on the unconscious and the dynamics of desire. As production, media and daily life have been subsumed into the sphere of semiocapital we need to reconsider the unconscious from this transformed position.
My starting question is thus: what is capitalism and what is schizophrenia after the psychosocial landscape has been reshaped by the tendencies described by Deleuze and Guattari?
Anti-Oedipus and A Thousand Plateaus described, or better yet, mapped in advance the waste and proliferating land of rhizomatic capitalism that we see now deployed in the forms of neoliberal deregulation and financial semiocapitalism. They also mapped the formation of the schizo-psychosphere, in which today the psychosis is taking the central place of neurosis as prevailing clinic condition.
Shortly after its publication Anti-Oedipus encountered and inspired a movement that was the expression of the first generation of precarious cognitive workers, a movement which, while continuing the legacy of May 1968, was opening a post-ideological wave, based on the concepts of desire and autonomy. In the streets of Bologna in the year 1977 students yelled ‘anti-oedipal’ slogans rather than celebrating Che Guevara and Mao Zedong. Those students found in that book the joy of unleashing desire as energy of social solidarity and creation.
When we first read that book in the 1970s we understood it as a claim of liberating desire from the chains of industrial work, from sexual and social repression. This was a legitimate reading, but it was also too narrow, too simplistic. Now the chains of capitalism have become immaterial and semiotic, and psychic suffering does not come so much from repression but mainly from the hyper-expressive compulsion, from competition and acceleration of the infosphere.
In the 1970s we did read that book as a critique of the Freudian reduction of the unconscious to the theatrical dimension, and a critique to the Lacan’s reduction of the unconscious to language. This was a legitimate way to read the book, and a good political starting point.
“Quelque chose se produit: des effets de machine, et non des metaphores” – “Something is happening: machine effects, not metaphors.” We read in the first page of the book, and this was a good introduction to a critique of the logocentrism implied in Freudian and Lacanian cult of interpretation. But beyond that today we should understand what has changed in social imagination and in the collective psychosphere in the decades that come after the publication of this book, which has to be read today as a prefiguration of the new phenomenology of precarious work and the new pathologies of psychic suffering.
όλο το κείμενο αποδώ