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Text and deployment of the masochist

Chris L. Smith a
a
Faculty of Architecture,, Design and Planning University of Sydney, NSW 2006, Australia

Online publication date: 11 December 2009

To cite this Article Smith, Chris L.(2009) 'Text and deployment of the masochist', Angelaki, 14: 3, 45 — 57
To link to this Article: DOI: 10.1080/09697250903407534
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 ANGEL AK I
journal of the theoretical humanities
volume 14 number 3 december 2009

he term ‘‘deployment’’ was first used in

T respect to discourses of desire by Michel
Foucault in The History of Sexuality: Volume 1
(1978). He defines deployment in terms of the
habitual discursive environments and social
structures into which desire, pleasure, lust and
love are placed and the manner by which
sexualities exceed the discursive fields they
Downloaded By: [University of Sydney] At: 05:19 30 December 2009

occupy. Foucault suggests that a society actually

deploys the sexuality of its subjects. This paper
traces one such deployment: the deployment of
the masochist across two critiques.
The first is a critique of the psychoanalytic
interpretation of sadomasochism; and the second, chris l. smith
a critique of hylomorphism. The critique of
sadomasochism focused upon is that which occurs
in Gilles Deleuze’s extended essay ‘‘Coldness and TEXT AND
Cruelty’’ (1989).1 The critique of hylomorphism
focused upon is that made by Deleuze in DEPLOYMENT OF
collaboration with the psychoanalyst Félix
Guattari in A Thousand Plateaus (1987). It is THE MASOCHIST
a critique that Deleuze and Guattari extend
from the work of Gilbert Simondon and his
texts L’Individu et sa genèse physico-biologique preoccupation over recent decades. The locus
and L’Individuation psychique et collective of of these notions, however, seems to be that of a
1964. The intention is not to compact masochism negotiation of spatialities that occur in relation
and the critique of hylomorphism into a discrete to form and function. The body of the masochist
entity but to consider how the deployments of the is of interest not only in its intensity as an image
masochist allow it to serve as what Deleuze and but because it negotiates the concrete of reality
Guattari were to call the conceptual persona like no other: It privileges an alternative locus
[personnage conceptual] for both critiques. for an alternative spatiality; that which occurs
It might be noted that this topic is approached between form and matter. For those of us
in a manner that relates to a disciplinary back- who deal in specific concrete ‘‘technologies of
ground for which the negotiations of form and the self ’’ the body of the masochist is a gift.
matter are near unavoidable. In architecture,
architectural theory and other disciplines engaged
hylomorphism
in ‘‘tectonic cultures’’ (in making and construct-
ing) notions of fetish, flesh, sexualized and When Aristotle wishes to explain what there
gendered bodies have been a determined is to know about a ‘‘thing’’ or a ‘‘substance’’ a

ISSN 0969-725X print/ISSN1469-2899 online/09/030045^13 ß 2009 Taylor & Francis and the Editors of Angelaki
DOI: 10.1080/09697250903407534

45
 text and deployment
complete account necessarily alludes to at least
four explanatory factors: material, efficient,
formal and final. The ‘‘parable of the house,’’
employed to elucidate Aristotle’s notion, is a
consideration of the multiple factors, in the
absence of which a particular house could not
be built: the stone of its composition (material);
the agent responsible for that matter’s manifest-
ing its form or structure (efficient); the blueprint
followed (formal); and the purpose for which the
matter was made to realize that form (final).2
These four factors he terms the four causes.
In disciplines engaged in tectonics the term
‘‘function’’ has been used as the descriptor of
Aristotle’s ‘‘final’’ cause.
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In De Anima, Aristotle is engaged in the
exposition of his multiple causes. The relation
he establishes between the material and formal
causes is extrapolated via a concept of the
individual. Aristotle asserts that a soul constitutes
a ‘‘first actuality’’3 of a body and that the soul is
the ‘‘substance as form of a natural body which
has life in potentiality.’’4 In depicting the soul
and body in such a way, he is applying concepts
drawn from a broader conceptual framework; the
hylomorphism of much of his theorizing.
‘‘Hylomorphism’’ is the doctrine that any sub-
stance is constituted by the relations of matter
and form. The term is a compound word
comprised of the Greek terms for matter (hulê)
and shape or form (morphê). Thus, one could
describe Aristotle’s view of soul and body as an
instance of form and matter. He approaches the
soul and body relation as an occurrence of the
more extensive relationship between the parts of
all things. That the soul is the form of the body,
and the body is the matter of the soul is, for
Aristotle, causal. Indeed, the body that is without
a soul is, in De Anima, considered to be not a
body at all, ‘‘except homonymously.’’5
Aristotle’s notions of form and matter, devel-
oped within the context of general laws of
causation, are obviously far more complex than
this. However, the Aristotelian ontology of
substance does, even in this simplistic sense,
remain a habitual mode of thought in much
tectonic pedagogy and practice.6 The implied
subservience of matter to form in Aristotle’s
hylomorphism leads to a reframing of the notion
in contemporary discourse. John Protevi, in
Political Physics: Deleuze, Derrida and the
Body Politic (2001) suggests that the hylo-
morphic mode of thought has dominated
Western philosophy and makes the privileging
of form over matter explicit in defining hylo-
morphism as ‘‘the doctrine that production is
the result of an (architectural) imposition of a
transcendent form on a chaotic and or passive
matter.’’7
It is possible that this subservience of matter
to form leads in many disciplines to the pri-
vileging of other ‘‘causal’’ relations. In the
pedagogies of those disciplines concerned with
tectonic cultures (including architecture) the
relations between form and function have
been primal. Dictums that were delivered to
the study of biological bodies, such as those
of the social Darwinist Herbert Spencer, were
quickly appropriated by architectural theorists
and became doctrine for the modern movement:
‘‘form follows function.’’ Dealing with the
relation between other ‘‘causes’’ for which a
house may be built was deemed anachronism
along with the skills and techniques that the
efficient and material causes suggest.
the critique of hylomorphism
For those of us working with the abstract
concrete as much as the abstractions of thought
the differentiation of form and matter made
through a notion of hylomorphism occurs often
as an impossible operation. Architects and
biologists find themselves in a similar and
curious position in this regard. Following
Aristotle (as well as Immanuel Kant and Martin
Heidegger), both disciplines attempt an articula-
tion of hylomorphism in regard to the body
of the ‘‘individual.’’ Both disciplines are also
resistant to the proposition of Platonisms,
essentialisms and determinisms as a means to
negotiate form and matter. Biology has fought
about the question for centuries and the main
points of contention were perhaps best articulated
in the mid-nineteenth-century debates between
the anatomist and teleologist Georges Cuvier
and the transcendental morphologist Geoffroy
Saint-Hilaire.8 Outside of biology, cultural
46

understandings complicate the form–matter dis-
tinction in suggesting that individuals themselves
cannot be differentiated from Others and the
technologies they surround themselves with,
imbed within themselves and interact with as
matters of basic survival. It becomes impractic-
able to differentiate individuals from what they
are not, let alone specify temporal or spatial
boundaries to that ‘‘entity.’’ Indeed, it is one
implication of masochism that the victim–
torturer compact is felt only through the
temporal extension of the masochistic event
(the waiting, the interruption, the anxiety) and
the spatio-technical extension of the body (the
whip, the boot, the stirrup, the mask): Deleuze
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notes that in the writings of Leopold von Sacher-
Masoch ‘‘[w]e never see the naked body of the
woman torturer; it is always wrapped in furs.’’9
The critique of hylomorphism offered by
Simondon also has its origins in notions of the
body. Simondon suggests that identity and the
‘‘individual’’ should not be thought of in terms
of entity but as process. Deleuze and Guattari
draw upon Simondon’s L’Individu et sa genese
and expound the point within A Thousand
Plateaus.10 They take a cue from Simondon
in focusing on individuation, rather than on
individuals as things that are ‘‘posited all at
once.’’11 For Simondon, individuality emerges
out of something ‘‘pre-individual’’ that is subject
to continual variation. He rejects both substanti-
alist individualism and hylomorphism. Simondon
suggests that rather than assuming states of
stability or equilibrium and questioning what
something is, we should understand Being as
metastable and our prime concern would be
questioning what brought something into being.12
He introduces the task of L’Individu et sa genese
as ‘‘to understand the individual from the
perspective of the process of individuation
rather than the process of individuation by
means of the individual.’’13
The consequences of such an approach to
individuation are numerous and profound; and
Protevi, in particular, has been instrumental
in articulating the socio-political currents that
underwrite the critique of hylomorphism, of
which the following is a summary.14 Firstly,
implications of individuation are a fundamental
47
smith
challenge to all those substance ontologies that
suggest the existence of fixed essences. Secondly,
Simondon’s argument concerned with individua-
tion is directed against hylomorphism and any
dualism of form and matter. Simondon claims
that the form–matter division is never absolute.
There is for him no way to isolate one from the
other and there is no epistemological ‘‘gap’’
between the two. For Simondon, the form/matter
relation is neither inductive nor dialectic but
‘‘transductive’’:
The transductive order retains all the concrete
and is characterized by the conservation of
information, whereas induction requires a loss
of information. Following the same path as the
dialectic, transduction conserves and inte-
grates the opposed aspects. Unlike the dialec-
tic, transduction does not presuppose the
existence of a previous time period to act as
a framework in which the genesis unfolds,
time itself being the solution and dimension
of the discovered systematic: time comes
from the pre-individual just like the other
dimensions that determine individuation.15
For Simondon, Deleuze and Guattari, matter is
not inert for it consistently contains structures;
potentials for operating or forming in particular
ways or by specific interactions. Likewise, form
is never absolute and never simply imposed
from the outside as an ‘‘external act’’ since it can
only operate in material. Deleuze and Guattari
advance the critique of hylomorphism in devel-
oping an ‘‘artisanal’’ or non-hylomorphic theory
of production. In A Thousand Plateaus, Deleuze
and Guattari discuss the potential for what
Protevi refers to as ‘‘material self-ordering,’’16
as in the case of woodworking where they
describe ‘‘the variable undulations and torsions
of the fibers guiding the operation of splitting
wood.’’17
For Deleuze and Guattari, the production of
architecture is numb to material traits. According
to them, the view the designer has is that of a god
or a master waiting to ‘‘submit’’ matter to her
ideas. Their critique of a design methodology
which participates in the habit of hylomorphism
relates to that of Simondon, who suggests that
‘‘the hylomorphic perspective correlates to the
 text and deployment
practice of a person who stays outside of the
workshop and only sees what enters and what
exits it.’’18
deployment, conceptual personae
and libidinal investment
Before describing the deployment of the maso-
chist in ‘‘Coldness and Cruelty’’ and its relation
to the critique of hylomorphism it is necessary
to briefly introduce three notions. The first is
Foucault’s notion of deployment; the second is
the role of the conceptual persona; and the third
is the notion of libidinal investment. The second
and third notions were developed across the
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collaborative work of Deleuze and Guattari and
the notion of libidinal investment has definite
origins in ‘‘Coldness and Cruelty.’’19
Foucault’s notion of deployment is used in
respect to desire, power and the social construc-
tion of sexuality and negotiates the complex
relations of discourse and sexuality. In The
History of Sexuality: Volume 1 Foucault differ-
entiates two modes of deployment. The first is the
‘‘deployment of alliance.’’ This deployment refers
to the manner by which marriage, the family,
ancestry and other kinship ties generate a number
of explicit and implicit laws that serve to stabilize
social structures, regularize forms of sexual
expression and govern desire. Emerging from
the ‘‘deployment of alliance’’ is that which
Foucault terms the ‘‘deployment of sexuality.’’
The ‘‘deployment of sexuality’’ is less regulated
and more nuanced. It might be thought of as
the micropolitics of desire in that it ‘‘operates
according to mobile, polymorphous, and con-
tingent techniques of power.’’20 Thus, where the
‘‘deployment of alliance’’ allows a series of social
and kinship connections to be understood
and negotiated, the ‘‘deployment of sexuality’’
prompts multiplicitous and variable understand-
ings of an inexhaustible discourse of sexual
phenomena and sensation.21 The move from the
‘‘deployment of alliance’’ to the ‘‘deployment
of sexuality’’ is a shift in focus from the laws of
regulated and regularized socio-sexual habits
to the conceptual connections that are forged
in respect to proliferations of sensation and
sexuality. This notion of deployment, as the
manner by which sexuality might be used to
connect concepts, will aid the present paper
in articulating the manner by which Deleuze’s
investment in ‘‘Coldness and Cruelty’’ is trans-
formed into a very different and more mobile
critique in A Thousand Plateaus.
In Deleuze and the Political (2000) Paul
Patton notes that for Deleuze (and Guattari)
philosophy as the practice of ‘‘concept-creation
involves recourse to particular characters or
conceptual personae that speak in and through
the utterances of a given philosophy.’’22 It is
because a concept is incorporeal that it must be
‘‘incarnated’’ or ‘‘actualized’’ in bodies.23 If the
body is that which enacts particular thoughts,
it is the conceptual persona that may simulta-
neously negotiate the territory of body and
thought. For Deleuze and Guattari ‘‘[i]n philoso-
phical enunciations we do not do something
by saying it, but produce movement by thinking
it, through the intermediary of a conceptual
persona.’’24 It is the conceptual persona that
charts the concrete and corporeal consequences
of ideas. By way of example, Patton notes that
in A Thousand Plateaus Deleuze and Guattari
invoke the ‘‘nomad’’ who is aligned with a
singular people or tribe rather than a universal
thinking subject as a means to evoke and
investigate the concept of the war machine.25
For Deleuze and Guattari conceptual personae
negotiate the territory between the corporeal and
the incorporeal relation to thought, the relative
and the absolute:
The role of conceptual personae is to show
thought’s territories, its absolute deterritoria-
lizations and reterritorializations. Conceptual
personae are thinkers, solely thinkers, and
their personalized features are closely linked to
the diagrammatic features of thought and the
intensive features of concepts.26
The term ‘‘territorialization’’ is derived from
Lacanian psychoanalysis and refers to the mater-
nal impact of the connection of orifices and
organs, such as the mouth–breast, on the
formation of an infant’s libido.27 In Deleuze
and Guattari’s first collaborative text Anti-
Oedipus (1972) ‘‘deterritorialization’’ in the
psychological sense indicates the freeing of the
48

libido from imprinted objects of investment (such
as the maternal breast or the Oedipal family
triangle). At the same time, but in a socio-
political sense, Deleuze and Guattari utilize the
notion of ‘‘deterritorialization’’ to describe the
freeing of labour from the earth, the plot of land,
the assembly line, or other means of production
and the freeing of expression from ‘‘father
tongues’’ and the habitual orders of language.
According to Eugene Holland, the concept
‘‘territorialization’’ functions as ‘‘a kind of
hinge term to connect Marx and Freud, to
articulate the concepts of libido and labour-
power.’’28 It is this (to use Holland’s word) ‘‘dual-
register’’ utilization of the notion of territorializa-
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tion by which Anti-Oedipus disseminates the
field of the libidinal to include any investment of
human energy. This idea is fundamental to the
explorations of A Thousand Plateaus and is one
whose origins are to be found with the figure
of the masochist in ‘‘Coldness and Cruelty,’’
where use of the terms ‘‘displacement,’’ ‘‘sus-
pense,’’ ‘‘diffusion,’’ and de- and re-‘‘sexuali-
zation’’ come to signify movements of libidinal
energy. For Deleuze:
the desexualization process in masochism is
equally the precondition of instantaneous
resexualization, as a result of which all the
passions of man, whether they concern
property, money, the State, etc., are trans-
formed and put in the service of masochism.29
the masochist as the conceptual
persona
‘‘Coldness and Cruelty’’ is foremost a critique
of Freud’s formulation of sadomasochism and
the reiterated aim of the essay is to establish
‘‘irreducible causal chains’’ for sadism and
masochism.30 Deleuze’s argument is that the
relationship between sadism and masochism is
one of analogy only and that ‘‘[i]n place of a
dialectic which all too readily perceives the link
between opposites, we should aim for a critical
and clinical appraisal able to reveal the truly
differential mechanisms.’’31 This impulse to
isolate causes is not, however, one that pervades
‘‘Coldness and Cruelty’’ where ‘‘the clinical
49
smith
specification of sadism and masochism are not
separable from the literary values particular
to Sade and Masoch.’’32 In Daniel W. Smith’s
introduction to Deleuze’s Essays Critical and
Clinical, the question of this link between
literature and medicalized life is raised and
Smith suggests it is the ‘‘symptomatological
method’’ that makes the link possible. For Smith:
The fundamental idea behind Deleuze’s
‘‘critique et clinique’’ project is that authors
and artists, like doctors and clinicians, can
themselves be seen as profound symptomatol-
ogists. Sadisms and masochism are clearly
not diseases on a par with Parkinson’s disease
or Alzheimer’s disease. Yet if Krafft-Ebing,
in 1869, was able to use Masoch’s name to
designate a fundamental perversion (much to
Masoch’s own consternation), it was not
because Masoch ‘‘suffered’’ from it as a
patient, but rather because his literary works
isolated a particular way of existing and set
forth a novel symptomatology of it, making
the contract its primary sign.33
Ronald Bogue suggests the symptomological
method has routes in the work of Bergson and
is reliant upon ‘‘an analysis of tendencies in an
actual mixture in terms of their qualitatively
different, virtual sources,’’ that is, concentrating
upon the ‘‘differential mechanisms’’ or worlds
that come to configure the particularities of
sadism and masochism.34 The clinical aspect
of Deleuze’s own argument in ‘‘Coldness and
Cruelty’’ is explicit. There is a tight logic to the
essay. The aim of the essay is made plain and
the logical construction of points and flows
of the argument are transparent. This strict
logic of rhetoric is not, however, translated
into the characterization of the masochist himself
(and for Deleuze the masochist is male). The
masochist is characterized as operating with a
mobile logic and it is perhaps this mobility that
fosters the deployment of the masochist as the
conceptual persona of the critique of hylomorph-
ism in A Thousand Plateaus.
The masochist promotes a very different
understanding of the form–matter relation than
that of hylomorphism. Simondon’s description
of the living being as ‘‘a veritable theatre of
individuation’’ seems intensely applicable to the
 text and deployment
body of the masochist.35 It is a body for which
Aristotle’s final cause falters: it does not function;
or at least not in any biological sense. The causal
relation of importance, that is, the causes that are
most intensely negotiated in masochism, are that
of form and matter: the form of the masochistic
technique and the matter of the body. However,
form does not arrive from a transcendent realm
as an ‘‘external act’’ but involves an infolding
of both the bodies’ material itself and the
subsequent acts of working that material.36
In A Thousand Plateaus the masochist is most
intensely dealt with in the sixth plateau titled
‘‘November 28, 1947: How Do You Make
Yourself a Body Without Organs?’’ Deleuze and
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Guattari suggest that the plateau is so titled
because ‘‘On November 28, 1947 Artaud declares
war on the organs: To Be Done With the
Judgement of God, ‘for you may tie me up if
you wish, but there is nothing more useless than
an organ.’’’37 The libidinal investment commonly
attached to individuals and organs is at once
dispersed and intensified.
I will consider four key points that connect the
body of the masochist extolled in ‘‘Coldness and
Cruelty’’ and explored in A Thousand Plateaus
to the critique of hylomorphism: the first relates
to the idea of insipid forms; the second to the
notion of the contract; the third to the articula-
tion of the slave–master relation suggested in
both critiques; and the fourth a relation between
the rhetorics of anxiety and metastability.
a. insipid forms
According to Deleuze and Guattari (following
Simondon), forms are developed by artisans out
of suggested potentials of matter rather than
being conjured by architects and imposed on a
passive or chaotic matter. In artisanal production
the artisan must ‘‘submit’’ to matter, that is,
follow its potentials by responding to its insipid
forms and exploring techniques that resonate
with those potentials. Thus, form is suggested
by matter rather than imposed like the blueprint
of the architect. Material, too, is neither homo-
geneous nor amorphous but ripe with what
Deleuze and Guattari call ‘‘latent potentials,’’
‘‘variable intensive affects’’ and ‘‘material traits
of expression.’’ It is these properties that suggest
techniques of manipulation, manifestation and
the transformation of material.38 However, the
artisanal actualization of the virtual is not the
resolution of the pre-individual into the individ-
uated. For Simondon:39
[i]ndividuation must . . . be thought of as a
partial and relative resolution manifested in
a system that contains latent potentials and
harbors a certain incompatibility with itself,
an incompatibility due at once to forces in
tension as well as the impossibility of interac-
tion between terms of extremely disparate
dimensions.40
Likewise, in ‘‘Coldness and Cruelty’’ the body
of the masochist is considered in terms of an
‘‘incompatibility with itself’’: For Deleuze ‘‘[t]he
body of the victim remains in a strange
indeterminacy except where it receives the
blows.’’41 This ‘‘indeterminacy’’ should not be
read in terms of the ‘‘passivity’’ or ‘‘chaos’’ of
matter in the hylomorphic schema. Deleuze
identifies passivity with the masochist but only
as a stage of the process. The ‘‘indeterminacy’’
Deleuze speaks of relates to the dispersed libido
of the masochist; the masochist’s ‘‘disparate
dimensions.’’ It is a dispersal that does not
articulate a form–matter division but rather
suggests the inherence of form to all the material
of the body. For Deleuze; ‘‘it would seem that the
contents of sadism and masochism are each
intended to fulfil a form.’’42
The masochist is replete with insipid form
whose actualization has no privileged ‘‘site’’ or
outlet. There is no libidinal hierarchy to the body
of the masochist and no particular erogenous
zone; neither organ nor orifice. If one is isolated it
is promptly stitched up, masked or constricted.
The body suggests how it wants to be worked:
folds in the body are sown; openings tied shut;
and taut skin whipped. This is not to isolate or
identify folds, openings or taut flesh but rather
to disperse the intensity of specific sites to the
body as a reconfiguring. It is the differentiation
of desire and pleasure that is at stake for the
masochist – to swell with desire. Pleasure is
aligned with feeling and desire with affect in that
pleasure is bound with processes of internality,
50

of constituting a self, where desire is that which
exceeds the self. In ‘‘Coldness and Cruelty’’ we
are reminded that Masoch identifies this doctrine
as ‘‘‘supersensualism’ to indicate this cultural
state of transmuted sexuality.’’43 This point is
developed in A Thousand Plateaus where the
body without organs (BwO) is described as the
limit-state of supersensualism: a body populated
only by intensities, becomings. Deleuze and
Guattari identify a number of BwO: the hypo-
chondriac, the paranoid body, the schizo
body, the drugged body and the masochist
body. For Deleuze and Guattari the masochist
‘‘is poorly understood in terms of pain; it is
fundamentally a question of the BwO’’44 and
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one of the key definitions of the BwO is that the
intensities that configure the body at once arrive
from the outside and are insipid (a priori):
[T]here is a very special relationship of
synthesis and analysis between a given type
of BwO and what happens on it: an a priori
synthesis by which something will necessarily
be produced in a given mode (but what it will
be is not known) and an infinite analysis by
which what is produced on the BwO is already
part of that body’s production, is already
included in the body, is already on it (but at
the price of an infinity of passages, divisions,
and secondary productions).45
The supersensualism lies in the insipid forms of
the matter of the masochist and the working
of that matter. Though form is insipid to the
masochistic body, it is still necessary to actualize
the virtual. As in the critique of hylomorphism
it is under the force of the artisan’s tools that
stone becomes statue and like the stone; ‘‘[t]he
ascent of the human body to the work of art and
from the work of art to the Idea must take place
under the shadow of the whip.’’46
b. the contract
For Deleuze and Guattari, the ‘‘coherence’’ of the
hylomorphic schema relies on a notion of a stable
and eternal law ‘‘since laws are what submits
matter to this or that form, and conversely realize
in matter a given property deduced from the
form.’’47 It is law itself that is problematic.
Anti-Oedipus was written very much as an attack
51
smith
against inexorable law, structures and hierarchies.
Despite the title of this text, Deleuze and Guattari
are only in part concerned with Freud’s account
of the Oedipus complex. Their actual focus is
the fable of the inevitability of law and the
perpetuity of hierarchies and authorities that
extend from the fable. Oedipus, in this regard,
is the conceptual persona for numerous ‘‘micro-
fascisms’’ acquired through uncritical participa-
tion in the habit of law and the fictions it
propagates.
In Essays Critical and Clinical Deleuze
suggests that the association of the body with
the law is no longer practicable, as the body-
construct that speaks juridical language is largely
abandoned.48 This sentiment was earlier
expressed in his text on Foucault where Deleuze
suggests ‘‘the intellectual or writer becomes adept
at speaking the language of life, rather than of
law.’’49 This new subject is also one that is easily
recognized in A Thousand Plateaus as a body
which ‘‘lives solely by its own incapacity to
take on form, bringing into relief only traits of
expression in a material’’ interrupting the habits
of form and law; and fostering the violence and
eroticism which accompanies the exteriority of
subjectivities.50 For Deleuze and Guattari the
artisanal approach to the form–matter relation
implies
a question of surrendering to the wood, then
following where it leads by connecting opera-
tions to a materiality, instead of imposing
a form upon a matter: what one addresses
is less a matter submitting to laws than a
materiality possessing a nomos.51
The notion of the law developed within
‘‘Coldness and Cruelty’’ is also described as
form itself: ‘‘Clearly THE LAW, as defined by
its pure form, without substance or object or
any determination whatsoever, is such that
no one knows nor can know what it is.’’52 That
is, Deleuze is attacking not only a law whose
‘‘eternity’’ is temporal but a law that is exten-
sional across all material; a law of form that
may be applied to all matter. In difference to
an eternal law, masochism takes the ‘‘contract’’
as its ‘‘ideal form . . . and its necessary
precondition.’’53
 text and deployment
The difference between the law and the
contract is that the contract surfaces in response
to very particular needs and specific situations.54
It exists between consensual parties for a given
period and relates to specific boundaries. That is,
there is a contingency to the contract that pre-
empts specific causal chains; ‘‘‘if ’ x happens
‘then’ y: ‘if I should mutilate you, you shall bear
it without complaint.’’’55 The contract precedes
the ‘‘law’’ and is like the statement that precedes
meaning or a meaning that precedes judgement
in defying generality and habit. The necessity
of the contract to masochism means that pain
is not itself causal but is ‘‘regarded as an effect
only.’’56
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In ‘‘Coldness and Cruelty’’ Deleuze suggests
that the masochist attempts, however, to derive
law from the contract.57 Yet for the masochist,
adherence to law is only a demonstration of its
absurdity: ‘‘[T]hus whipping, far from punishing
or preventing an erection provokes and ensures
it.’’58 The contract is part of the configuring
of the body, setting it up so that it might be
worked, activated in ways that it would not
otherwise; to isolate an affect. For Deleuze and
Guattari ‘‘the masochist uses suffering as a way
of constituting a body without organs and
bringing forth the plane of consistency of
desire.’’59
The masochist of ‘‘Coldness and Cruelty’’ is
the ‘‘educator’’ and ‘‘persuader’’ and establishes
the contract to ensure, firstly, that the body
is worked in particular ways and, secondly, as an
engagement with the torturer. It is a contractual
tie that operates much like the grain of wood
in suggesting and pre-empting a type of relation
between the material worked and an artisan.
c. the slave^master relation
The slave–master relation is one that Simondon
identifies in the critique of hylomorphism and
that Deleuze cannot but avoid in the critique of
sadomasochism. However, the slave–master
relation that Deleuze and Guattari suggest of
the hylomorphic schema is distinctly different
to the relation established between the victim
and torturer of masochism.
Simondon suggests that the view of hylo-
morphism is not merely the viewpoint of a person
‘‘outside a workshop’’ but that of a master
who directs the labour of slaves. According to
Simondon, ‘‘[w]hat hylomorphism primarily
reflects is a social representation of labor . . . in
essence the labor commanded by the free
man and conducted by the slave.’’60 Deleuze
and Guattari follow Simondon in analysing
this political significance of hylomorphism and
suggest that the idea of hylomorphism is linked
to the idea of a State, which descends from above
or beyond to liberate a populace from chaos
(internal strife) or passivity (economic lethargy)
by an imposition of order.61 In the terminology
of Deleuze and Guattari, the matter of a society,
its assemblages and territorialities, become the
material for the striations (the ordering and
appropriation) of the State. The form–matter
division of hylomorphism expressed by
Simondon as the slave–master relation is also
translated in A Thousand Plateaus as the
contention of molar- and micropolitics. In this
regard Protevi evocatively describes ‘‘fascism
conceived as the fatal desire for the forceful
imposition of complete organ-ization in a body
politic.’’62
In ‘‘Coldness and Cruelty’’ the contract that
suggests the working of the body of the victim
also promotes the engagement of another body;
that of the torturer. However, the incorporation
of the torturer into masochism ensures that
there is no imposition from above as in the
hylomorphic schema. For Deleuze, the contract’s
‘‘paradoxical intention . . . involves a master–
slave relationship, and one further in which
the woman is the master and torturer.’’63 But
this ‘‘paradoxical’’ equality of relation should
not be understood as approximating any type of
mediation. The masochist engages the torturer
for entirely different purposes:
We are no longer in the presence of a torturer
seizing upon a victim and enjoying her all the
more because she is unconsenting and unper-
suaded. We are dealing instead with a victim
in search of a torturer and who needs to
educate, persuade and conclude an alliance
with the torturer in order to realize the
strangest of schemes.64
52

There is something of the masochist of A
Thousand Plateaus, however, that goes beyond
this form of analysis. That exists in intensity and
evades textual analyses. In a description of equus
eroticus Deleuze and Guattari call into question
the reading of psychoanalysis that would link
the master-trainer relation to images of the
mother or father, but at the same time perhaps
call into question even the politicization of the
act itself. They suggest ‘‘the masochist effects
an inversion of signs’’ and they bring into
question the political reading of masochism and
the connecting of concepts in the deployment
of the masochist.65 For Deleuze and Guattari
‘‘[s]omething entirely different is going on: a
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becoming animal essential to masochism. It is a
question of forces. The masochist presents it this
way: Training axiom – destroy the instinctive
forces in order to replace them with transmitted
forces.’’66 It is in this sense that the masochist
exceeds the deployments not only of psycho-
analysis but of hylomorphism and the contem-
porary politicization of matter. The masochist
can operate in terms of its own expressions
and becomings in excess of its deployments. For
Deleuze and Guattari:
[F]ewer stupidities would be uttered on the
topic of pain, humiliation, and anxiety in
masochism if it were understood that it is the
becomings-animal that lead the masochism,
not the other way around. There are always
apparatuses, tools, engines involved, there are
always artifices and constraints used in taking
Nature to the fullest. This is because it is
necessary to annul the organs, to shut them
away so that their liberated elements can enter
into new relations from which the becoming-
animal, and the circulation of affects within
the machinic assemblage, will result.67
The contract between victim and torturer ensures
that the slave–master relation is not dialectical
and not based on an absolute resolution or
Hegelian synthesis. The contract does not exist
between the masochist and an antithetical force
(a sadist) as in Freud’s account of sadomaso-
chism. As with any BwO ‘‘[i]t has nothing to do
with phantasy, there is nothing to interpret.’’68
According to Deleuze, the torturer is a
53
smith
masochistic element; another zone of the dis-
persed libido of the masochist whose contractual
engagement in the masochistic event is not for
resolution but for intensification, prolongation
and excess. In this sense the slave–master relation
is transductive: one that exceeds the terms of
the relation is negotiated within masochism
and not delivered blow by blow from the sadist
(or the State).
d. anxiety and metastable states
Contrary to the idea of equilibrium implied by
hylomorphism, for Deleuze and Guattari nothing
is stable. For them, everything exists as metast-
ability. In A Thousand Plateaus Deleuze and
Guattari suggest that in addition to the denial of
the insipid forms of matter (‘‘wood that is more
or less porous, more or less elastic’’69) hylo-
morphism negates ‘‘an entire energetic materi-
ality in movement.’’70 This is a critique not
only of the belief that mediations or ‘‘syntheses’’
of causes result in stable bodies but all dualisms
that are based on notions of equilibrium are
called into question: order and disorder; passivity
and chaos; development and deterioration; etc.
For Simondon metastability refers to a condition
that is neither stable nor unstable. It is reliant
on mobile relations of occurrences and relative
to conditions external to itself. Metastability is
not an absolute resolution based on a notion of
equilibrium but rather a relative resolution,
or plateaux of intensity:
[I]ndividuation is not to be thought of as the
meeting of a previous form and matter existing
as already constituted and separate terms,
but as a resolution taking place in the heart of
a metastable system rich in potentials: form,
matter and energy pre-exist in the system.71
Again, this is a notion found in critique of
Freud’s clinical resolution of sadism and maso-
chism. For Deleuze ‘‘[f]ormally speaking, maso-
chism is a state of waiting’’ and the resolution
of this state is both secondary and relative.
He suggests that Masoch ‘‘finds in works of art
the source and inspiration of his loves.’’72 The
point of connection between the work of art
and the body is not one of analogy (like the
 text and deployment
connection between sadism and masochism) but
one that is better understood in terms of that
which is ‘‘cold-maternal-severe.’’73 In the plastic
arts Deleuze identifies a suspension of gesture
and attitude.74 There is an anxiety in matter that
takes form as other things and paradoxically an
immobility that is like the immobility of the
masochist and the anxiety of ‘‘arrested move-
ment.’’75 Coldness in this respect is not a ‘‘zero
degree’’ of equilibrium but the colder than cold
‘‘absolute zero’’ of suspension.76 The contract
which actuates an intense stability of the torturer;
as when she ‘‘freezes into postures that identify
her with a statue, a painting or a photograph,’’77
likewise actualizes on the surface of the victim
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another relative resolution; a metastability.
The lack of an absolute resolution or synthesis
of the victim–torturer relation in ‘‘Coldness and
Cruelty’’ is not the lack of a relative resolution.
In A Thousand Plateaus, Deleuze and Guattari
extend the notion of the libidinal plateaux of
masochism in consideration of the BwO. They
suggest that the body of the masochist becomes
a zone of intensity that is not organized or
ordered in a manner that privileges specific sites
as the libido is deterritorialized from the organs
in which it is habitually invested and resolved.78
This characterization is one that operates equally
effectively in connecting the masochist to the
critique of hylomorphism. In A Thousand
Plateaus the BwO is defined in a manner that
resonates with Deleuze and Guattari’s descrip-
tions of all matter. The BwO is
defined by axes and vectors, gradients and
thresholds, by dynamic tendencies involving
energy transformation and kinematic move-
ments involving group displacement, by
migrations: all independent of accessory
forms because the organs appear and function
here only as pure intensities.79
The body of the masochist has as its goal a
perpetual anxious state which is itself metastable.
The masochist is not tied so that movement is
impossible. On the contrary, the tying is for
the actualization of movement; not movement
in space or in time, but movement as matter.
In A Thousand Plateaus ‘‘[i]t is not space, nor
is it in space; it is matter that occupies space to
a given degree – to a degree corresponding to the
intensities produced.’’80 The gap of ‘‘interrupted
love’’ is not between form and matter but the
interruption is inherent to the masochistic matter
itself.
conclusion
The deployment of the masochist across the
critique of sadomasochism and the critique of
hylomorphism involves a conceptual manoeuvre
much like the move between the ‘‘deployment
of alliance’’ and the ‘‘deployment of sexuality.’’
In ‘‘Coldness and Cruelty’’ there is a will to
establish the ‘‘differential mechanisms’’ of maso-
chism and sadism; over the duality of sado-
masochism. Much like the ‘‘deployment of
alliance,’’ the logic of the essay emphasizes the
laws and logics by which sexual relations are
configured. In A Thousand Plateaus, on the other
hand, the deployment of the masochist operates
much like the ‘‘deployment of sexuality’’ in a
concentration upon the means by which sexuality
might be used to intensely join concepts.
Whilst masochism and the critique of hylo-
morphism remain differential mechanisms,
the figure of the masochist is very much the
conceptual persona of artisanal production. The
personalized features of the masochist; the forms
implied by his flesh, his contract, his torturer, his
anxiety; are tightly bound to the diagrammatic
features of the critique of hylomorphism; its
notion of insipid form, its relation to law, its slave–
master account and its metastability, respectively.
The movement of masochistic libido is achieved
in anxiety and interruption and not in resolution.81
Likewise, the sowing up of the orifices and the
constriction of specific organs of the masochist
is not like the ‘‘neutralization’’ or loss of the
phallus (as in Freud’s description of fetishism)
but rather the engagement of the whole matter
of the body by the resultant dispersal of libido.
The body is not organized in the habitual manner
(by an account of organs) and must wait to be
negotiated in new and intense ways.
But there is more than this to the masochist
of ‘‘Coldness and Cruelty’’ and A Thousand
Plateaus. There is a sense by which the masochist
exceeds the deployments. In A Thousand
54

Plateaus and in respect to the BwO the
masochist is neither reinforced nor articulated
in a clinical manner but rather dispersed and
dismantled as ‘‘a Metropolis that has to be
managed with a whip.’’82 There is a move in
A Thousand Plateaus to deal with the expressiv-
ities of bodies; not as linguistic or as socio-political
expression, but as dismantlings. In this respect
the different deployments of the masochist
across the critiques might be summarized in
Deleuze and Guattari’s call to psychoanalysis:
‘‘Where psychoanalysis says, ‘Stop, find your self
again,’ we should say instead, ‘Let’s go further
still, we haven’t found our BwO yet, we haven’t
sufficiently dismantled our self.’’’83 This call to
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psychoanalysis could also be a call to the
masochist. There is a need that experimentation
replaces interpretation and the loss of the selves
is privileged over the constitution of self. A call to
the masochist beyond psychoana-
lytic and political resonances.
A call for masochistic deployment
rather than a deployment of the
masochist.
notes
1 Deleuze, ‘‘Coldness and Cruelty’’ 14. This essay
is an expansion of ideas first developed in ‘‘De
Sacher-Masoch au masochisme’’ in Arguments 5.21
( Jan.^Apr.1961): 40 ^ 46.
2 For a more detailed presentation of the
‘‘parable of the house’’ in biological theory, see
Gould 626.
3 Aristotle, ii 1, 412b5^ 6.
4 Ibid., ii 1, 412a20 ^1; and similarly, that it ‘‘is a
first actuality of a natural body which has life
in potentiality’’ (ii 1, 412a27^ 8).
5 Ibid., ii 1, 412b10 ^24.
6 Nussbaum and Rorty, chapter 4
(‘‘Hylomorphism and Functionalism’’).
7 Protevi 8.
8 Appel.
9 Deleuze,‘‘Coldness and Cruelty’’ 26.
10 Deleuze and Guattari cite Simondon’s major
works L’Individu et sa gene'se physico-biologique and
55
smith
Du mode d’existence des objets techniques in several
instances, particularly in ‘‘1227: Treatise on
Nomadology: The War Machine,’’ A Thousand
Plateaus 457 n. 28, 555 n. 33, 508/408. Little
has been translated into English from Simondon,
although there is a translation of the
Introduction to Simondon, ‘‘The Genesis of the
Individual.’’ See also Deleuze, ‘‘Review of Gilbert
Simondon’s ‘L’Individu et sa gene'se physico-biologique
(1966)’’’ 43^ 49.
11 Deleuze and Guattari,What is Philosophy? 22.
12 Simondon, ‘‘The Genesis of the Individual’’
301^ 02.
13 Ibid. 300.
14 For a breadth of impacts and of hylomorphism
and its critique, see Protevi.
15 Simondon, ‘‘The Genesis of the Individual’’
315. It is also worth noting Simondon’s definition
given in the second part of his individuation
thesis:
a physical, biological, mental, or social operation
by means of which an activity propagates itself
from one situation to another within a given
domain, basing thispropagation on a structuring
of the domain operating from one place
to another: eachregion of the constituted struc-
ture serves the following region as a principle
and example, as a beginning of its constitution,
so that a modification extends itself progres-
sively at the same time as this structuring opera-
tion. (Simondon, L’Individuation psychique et
collective 24 ^25)
16 Protevi 8,147.
17 Deleuze and Guattari, A Thousand Plateaus 408.
18 Simondon, L’Individu et sa gene'se physico-
biologique 40.
19 Deleuze, ‘‘Coldness and Cruelty’’ 118 (for
instance).
20 Foucault 106.
21 Ibid.166.
22 Patton 24.
23 Deleuze and Guattari,What is Philosophy? 21.
24 Ibid. 65.
25 Patton 24.
26 Deleuze and Guattari,What is Philosophy? 69.
 text and deployment
27 Lacan. 60 Simondon, L’Individu et sa gene'se physico-
biologique 48 ^ 49.
28 Holland 57.
61 Deleuze and Guattari, A Thousand Plateaus
29 Deleuze,‘‘Coldness and Cruelty’’ 118.
410 ^18.
30 Ibid.14.
62 Protevi 193.
31 Ibid.
63 Deleuze,‘‘Coldness and Cruelty’’ 92.
32 Ibid.
64 Ibid. 20.
33 Smith xvii.
65 Deleuze and Guattari, A Thousand Plateaus 155.
34 Bogue 144.
66 Ibid.
35 Simondon,‘‘The Genesis of the Individual’’ 305.
67 Ibid. 260.
36 Deleuze and Guattari, A Thousand Plateaus 150.
68 Ibid.153.
37 Ibid.
69 Ibid. 408.
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38 Ibid. 408.
70 Ibid.
39 Ibid.
71 Simondon,‘‘The Genesis of the Individual’’ 304.
40 Simondon,‘‘The Genesis of the Individual’’ 300;
my emphasis. 72 Deleuze,‘‘Coldness and Cruelty’’ 69. According
to Deleuze, in‘‘Re-presentation of Sacher-Masoch’’
41 Deleuze,‘‘Coldness and Cruelty’’ 26. in Essays Critical and Clinical, Masoch’s key idea was
42 Ibid. 74. ‘‘waiting or suspense as plenitude’’ (53^54).

43 Ibid. 69. 73 Deleuze,‘‘Coldness and Cruelty’’ 51.

44 Deleuze and Guattari, A Thousand Plateaus 150. 74 Ibid. 70.

Deleuze and Guattari also assert of the BwO: 75 Ibid.
‘‘you can’t desire without making one’’; ibid.149.
76 Deleuze and Guattari, A Thousand Plateaus 154.
45 Ibid.152.
77 Deleuze,‘‘Coldness and Cruelty’’ 33.
46 Deleuze,‘‘Coldness and Cruelty’’ 22.
78 Deleuze and Guattari, A Thousand Plateaus 150.
47 Deleuze and Guattari, A Thousand
Plateaus 408. 79 Ibid.153.

48 Deleuze, Essays Critical and Clinical 162. 80 Ibid.

49 Deleuze, Foucault 91. 81 Deleuze,‘‘Coldness and Cruelty’’ 93.
50 Deleuze and Guattari, A Thousand Plateaus 378. 82 Deleuze and Guattari, A Thousand Plateaus 153.
51 Ibid. 408. 83 Ibid.151.
52 Deleuze,‘‘Coldness and Cruelty’’ 83.
53 Ibid. 75.
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