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Anti-Oedipus: Capitalism and Schizophrenia (1972)

av Gilles Deleuze, Félix Guattari

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Serier: Capitalism and Schizophrenia (book 1)

MedlemmarRecensionerPopularitetGenomsnittligt betygOmnämnanden
1,639117,618 (4.05)2
Notes and journal entries document Guattari and Deleuze's collaboration on their 1972 book Anti-Oedipus. "The unconscious is not a theatre, but a factory," wrote Gilles Deleuze and Félix Guattari in Anti-Oedipus (1972), instigating one of the most daring intellectual adventures of the last half-century. Together, the well-known philosopher and the activist-psychiatrist were updating both psychoanalysis and Marxism in light of a more radical and "constructivist" vision of capitalism: "Capitalism is the exterior limit of all societies because it has no exterior limit itself. It works well as long as it keeps breaking down."Few people at the time believed, as they wrote in the often-quoted opening sentence of Rhizome, that "the two of us wrote Anti-Oedipus together." They added, "Since each of us was several, that became quite a crowd." These notes, addressed to Deleuze by Guattari in preparation for Anti-Oedipus, and annotated by Deleuze, substantiate their claim, finally bringing out the factory behind the theatre. They reveal Guattari as an inventive, highly analytical, mathematically-minded "conceptor," arguably one of the most prolific and enigmatic figures in philosophy and sociopolitical theory today. The Anti-Oedipus Papers (1969-1973) are supplemented by substantial journal entries in which Guattari describes his turbulent relationship with his analyst and teacher Jacques Lacan, his apprehensions about the publication of Anti-Oedipus and accounts of his personal and professional life as a private analyst and codirector with Jean Oury of the experimental clinic Laborde (created in the 1950s).… (mer)

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An artistic analysis of capitalism, western philosophy, and psychoanalysis in the 20th Century. The authors' writing is at times playful, but often extremely dense, and this is one of the hardest books I have ever read for comprehension (marred also by the typos in this edition). The book is a study of inherent socio-psychological problems in capitalist systems, and forms a critique of western philosophy and Freudian psychoanalysis. To write in any detail about Anti-Oedipus is nearly impossible, as it is dense and brimming with ideas. Hard to recommend, because if the inaccessibility of language, but equally hard not to recommend, as one of the most important and influential philosophy books of the 20th Century. ( )
  ephemeral_future | Aug 20, 2020 |
I've been plowing through this abstruse text because I've been hanging out with critical theory kids (who make videos à la CountraPoints) about such things, and I quickly realized "Oh man, I'm getting 10% of this...!" Well, it's my 10%. Much of it seems like mental masturbation, as in a monkey idiosyncratically masturbating with its left foot, but then you read a paragraph about Proust, say, which drops into a niche in your soul, and that's depositive. An "introduction to the nonfascist life," according to none other than Michel Foucault.
  kencf0618 | Mar 19, 2019 |
Psychoanalysis was from the start, still is, and perhaps always will be a well-constituted church and a form of treatment based on a set of beliefs that only the very faithful could adhere to, i.e., those who believe in a security that amounts to being lost in the herd and defined in terms of common and external goals.

My review from 1994 would be gushing, one near febrile abuzz with the insights revealed in this suicide vest of a book. My 2011 self appreciates the arsenal of metaphors and allusions established. It also recognizes the limits of application of this in ordinary life. That is the present project, no? I mean we are living in some guise, whether or not as bodies without organs; but we find ourselves trapped in associations both molar and molecular: all the while feeling for stones in our pockets as we're prohibited from lounging on the turf outside. ( )
  jonfaith | Feb 22, 2019 |
This is Deleuze at his most abstruse. I would consider this work to be for post-modernism to what Hegel's phenomenology is to metaphysics. Nevertheless, it is an incredible analysis!

One must first consider the linguistical backbone of all post-modern thought in order to at the very least entertain the initial precepts. What was most marveling to me was the books oscillation between both synthetic and analytic thought, which are virtually mutually exclusive in philosophical thought. Much like Heidegger it is very difficult to get started, but once you do it takes hold and the end result is very rewarding.

The most interesting facet put forward is the inversion of modern thought which takes internal factors as givens and externalizes them in accordance with rationality and by extension science. By deconstructing the Oedipal rationale to a base at which external forces are what inscribe and determine drives, they liberate science and invert perspective.

In so doing they consequently affirm Nietzsche's anthropological book "Genealogy of Morals" in their analytic deductions. By breaking down the ideations of individuals they shed light on how revolutionaries by necessity turn into despots through the very desires which revolted against, simply becoming the new majority (or oppressive minority). The only true freedom is that which can refrain from aiming towards a goal (thus creating new breaks) by separating from all social statistical fields and allowing all desires to flow (the Ubermanch).

There is much more to be said of this book (for example their development of inclusive disjunction and the whole as merely another part added to the aggregate of partials), but that would take a much more detailed study - to the extent of a thesis - which I will not suffer you to :) ( )
1 rösta PhilSroka | Apr 12, 2016 |
This is one of those books that makes you see everything in a different light. There was a lot I did not fully understand. I also felt that the book could have been a lot shorter. I had no background in psychology which definitely added to the difficulty.

As someone interested in economics, this took a 30,000 ft view of the capitalist world. It helped me to understand why capitalism is despised by many without being too ideological. ( )
  ryanone | Jan 8, 2016 |
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» Lägg till fler författare (18 möjliga)

Författarens namnRollTyp av författareVerk?Status
Gilles Deleuzeprimär författarealla utgåvorberäknat
Guattari, Félixhuvudförfattarealla utgåvorbekräftat
Foucault, MichelPrefacemedförfattarevissa utgåvorbekräftat
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Notes and journal entries document Guattari and Deleuze's collaboration on their 1972 book Anti-Oedipus. "The unconscious is not a theatre, but a factory," wrote Gilles Deleuze and Félix Guattari in Anti-Oedipus (1972), instigating one of the most daring intellectual adventures of the last half-century. Together, the well-known philosopher and the activist-psychiatrist were updating both psychoanalysis and Marxism in light of a more radical and "constructivist" vision of capitalism: "Capitalism is the exterior limit of all societies because it has no exterior limit itself. It works well as long as it keeps breaking down."Few people at the time believed, as they wrote in the often-quoted opening sentence of Rhizome, that "the two of us wrote Anti-Oedipus together." They added, "Since each of us was several, that became quite a crowd." These notes, addressed to Deleuze by Guattari in preparation for Anti-Oedipus, and annotated by Deleuze, substantiate their claim, finally bringing out the factory behind the theatre. They reveal Guattari as an inventive, highly analytical, mathematically-minded "conceptor," arguably one of the most prolific and enigmatic figures in philosophy and sociopolitical theory today. The Anti-Oedipus Papers (1969-1973) are supplemented by substantial journal entries in which Guattari describes his turbulent relationship with his analyst and teacher Jacques Lacan, his apprehensions about the publication of Anti-Oedipus and accounts of his personal and professional life as a private analyst and codirector with Jean Oury of the experimental clinic Laborde (created in the 1950s).

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