Converging Debord, Badiou, Deleuze and Guattari

Three aspects of the spectacle—society itself/parts of society/means of unification. This is the place of false consciousness because it is where all consciousness converges--it is merely the official language of generalized separation [Badiou, language of the state of the situation, field of knowledge that is encyclopedic in its domination--a truth pierces the whole of knowledge by piercing a hole in knowledge, and, shall we say, causes an irruption to take place within the "official language," thereby reconstituting a counter-officiality, a counter-fidelity for the revolutionary reorganization of the molar state of the situation via molecular flows of singular multiplicities that are always already subtracted from the count in an endless proliferation of simulacra--thus the schizophrenic scrambles the codes and disorganizes the hierarchy where beginning and end, cause and effect lose their mark and cease to create limits--or at least, limits that work--so the schizo breaks through the system, showing it to be what it tries to deceive us it isn't--an open system--Oedipus is open to the social field! The openness of the system requires for a new logic of the distribution of singularities on the potential field of forces that animates desire's social fluxion and function (a flunction?). This new logic would have to take into account the affirmative, disjunctive synthesis that forces [shall I risk it?] value and sense to be determined only through the traversal of the distances between and among singular points (thus constituting a non-totalizing Whole that becomes added to the set as a part itself--much like the notion of the power set--the power set as non-totalized Whole allows for the communication of noncommunicating vessels--in effect, what D+G are describing here in Anti-Oedipus is a network that is not considered as a One. This network is added onto the parts as an excessive part--it is this excess that escapes that count-as-one, and it is this excess that constiututes the singular points of intensity on the BwO. But back to the open set--the BwO as open set--affirms what Deleuze will say in the Logic of Sense: "circle qua circle is neither a particular circle, nor a concept represented in an equation the general terms of which must take on a particular value in each instance; it is rather a differential system to which an emission of singularities corresponds" (123). This logic would lead us to conclude that the fields of potential and thresholds of intensities that are all involved with becomings on the BwO are to be opposed to the particularity of the formations of a global person that psychoanalysis constantly refers to (in its ego-obsessed variants). The externality of desire--its external relation to the Real, constituting it as such--forces the symbolic structures of Oedipus and spectacle to succumb to an openness that threatens the closed transmission of triangulating forms. Whereas in the triangle, Oedipalized subject is confined to a vertex, a mere corner--in the circle qua circle, the schizophrenic process flings the subject from any fixed (or repressed) position and endlessly de-centers the subject through a succession of states along a circle that must be conceived in terms of differential relations and not in terms of a fixed radius with particular values! To stress this last point, we have to assert that the formation of a circle must be infinite in progress, and thus errant too; in effect, there can be no telos of the circle, for a teleology would posit an end goal and purpose for the BwO-circle qua circle-will to power breaks apart the limits, rips open the vertices of the triangle, creating the real circle-square (Oedipus is not contradicted or neutralized, but instead both intensities coexist as operative forces--molecular and molarizing) Or does it instead proliferate as an endless number of concentric circles that rudely coexist--constituting the socius as BwO?].

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