A Schizophrenic out for a Walk…

A schizophrenic out for a walk is a better model than a neurotic lying on the analyst’s couch. A breath of fresh air, a relationship with the outside world.

-Deleuze & Guattari, Anti-Oedipus

Actual, not virtual, relationship: reconnecting to things, to objects, to the literal world out ‘there’; rather than the endless patter and hum of one’s speech and thought to a hidden god behind the couch or screen. In web culture we’ve become invisible, culling the nightmares of other minds chattering in the cave of a global river, where Heraclitus rather than Lucretius reigns. D&G would call you out of the cave and into the sunlit world of time… you’re not a rummaging mole, but a cunning fox to scatter thought in the chase of change and becoming.

Badiou would have you generate it out of the cave’s own geometric dream…

Zizek, that the obstacle in our path is a broken world of clay filled with cracks, scattered roots that we cling too like nightmares in an endless void.

Deleuze would tell you to touch your body-without-organs, for it is the body of the world; not a dream of time and space, but a place in which you live and die as a sensual medium among sense bearing beings.

Gilles Deleuze: On Human Rights

Human rights will not make us bless capitalism. A great deal of innocence or cunning is needed by a philosophy of communication that claims to restore the society of friends, or even of wise men, by forming a universal opinion as ‘consensus’ able to moralize nations, States, and the market. Human rights say nothing about the immanent modes of existence of people provided with rights. Nor is it only in the extreme situations described by Primo Levi that we experience the shame of being human. We also experience it in insignificant conditions, before the meanness and vulgarity of existence that haunts democracies, before the propagation of these modes of existence and of thought-for-the-market, and before the values, ideals, and opinions of our time. The ignominy of the possibilities of life that we are offered appears from within. We do not feel ourselves outside of our time but continue to undergo shameful compromises with it. This feeling of shame is one of philosophy’s most powerful motifs. We are not responsible for the victims but responsible before them. And there is no way to escape the ignoble but to play the part of the animal (to growl, burrow, snigger, distort ourselves): thought itself is sometimes closer to an animal that dies than to a living, even democratic, human being.

—Gilles Deleuze, Felix Guattari, What is Philosophy?