Chaosophy: Texts and Interviews 1972--1977 (Semiotext(e) / Foreign Agents)
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Chaosophy is an introduction to Félix Guattari's groundbreaking theories of "schizo-analysis": a process meant to replace Freudian interpretation with a more pragmatic, experimental, and collective approach rooted in reality. Unlike Freud, who utilized neuroses as his working model, Guattari adopted the model of schizophrenia--which he believed to be an extreme mental state induced by the capitalist system itself, and one that enforces neurosis as a way of maintaining normality. Guattari's post-Marxist vision of capitalism provides a new definition not only of mental illness, but also of the micropolitical means for its subversion. Chaosophy includes such provocative pieces as "Everybody Wants to Be a Fascist," a group of texts on Guattari's collaborative work with Gilles Deleuze (including the appendix to Anti-Oedipus, not available in the English edition), and "How Martians Make Love," a roundtable discussion with Guattari, Lotringer, Catherine Clément, and Serge Leclaire from 1972 (still unpublished in French). This new, expanded edition features a new introduction by François Dosse (author of a new biography of Guattari and Gilles Deleuze) and a range of additional essays, including "Franco Basaglia: Guerrilla Psychiatrist," "The Transference," "Semiological Subjection, Semiotic Enslavement," "The Place of the Signifier in the Institution," and "Three Billion Perverts on the Stand."
totalitarian Stalinism was not formed to "save democracy. " It was formed only because of the catastrophic turn which the fascist experiments had taken, and, above all, in response to the deadly form of libidinal metabolism which developed in the masses as a result of these experiments. During this whole period, the planet was seized by a crisis that seemed like the end of the world. Of course, we shouldn't forget that the leftist organizations in Italy and Germany had been liquidated at the very
David Cooper which consists of making love everywhere, as an alternative to getting mired in discourse. Of course, I'm in agreement with this! But perhaps it is necessary to clarify that "making love" is not restricted to interpersonal relations. There are all kinds of ways to make love: one can make it with flowers, with science, with art, with machines, with social groups . . . Once the personological framework of Oedi pal sexuality is shattered, a nonhuman transsexuality is established in the
the German antipsychiatrists. The Alternative Network served as a junction for various dissi dent psychiatric practices. After the inaugural assembly in Brussels, it sponsored many international meetings, for example in Paris (March 1 976), Trieste (September 1 977), Cuernavaca, Mexico (September 1 978), and San Francisco (September 1 980) . . . The purpose of these gatherings was not to instill a new orthodoxy, but to be aware of what was being done elsewhere. In his interventions within the
increasingly computerized and robotized industries, yet the global aims of the Italians remain sound. To resituate psychiatry in an urban context does not mean to artificially insert facilities and clinical teams there, but to reinvent it, while at the same time developing other social practices with the direct participation of the populations concerned. In 1 975, on the initiative of a group of friends, Mony Elka'im (a world-renowned Moroccan psychiatrist specializing in family therapy) convoked
become the property of new industrial and commercial branches. So why not fantasies and desire as well? I am interested in a totally different kind of unconscious. It is not the unconscious of specialists, but a region everyone can have access to with neither distress nor particular preparation: it is open to social and economic interactions and directly engaged with maj or historical currents. It is not centered exclusively around the family quarrels of the tragic heroes of ancient Greece. This