Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond

the Earths mesosphere. We open with Jim Morrison, Men who go out on ships To escape sin & the mire of cities watch the placenta of evening stars from the deck, on their backs & cross the equator & perform rituals to exhume the dead dangerous initiation To mark passage to new levels To feel on the verge of an exorcism a rite of passage To wait, or seek manhood enlightenment in a gun To kill childhood, innocence in an instant The schizo-phrenic mindset is one which opens ontology to the actuality of desire and life. Gilles Deleuze and Felix Guattari 72, also referred to as D and G write, 1 (Anti-Oedipus, Gilles Deleuze was French philosopher who, from the early 1960s until his death, wrote influentially on philosophy, literature, film, and fine art. Felix Guattari was a French militant, an institutional psychotherapist, philosopher, and semiotician; he founded both schizoanalysis and ecosophy.) A schizophrenic out for a walk is a better model A breath of fresh air, a relationship with the outside world.
than a neurotic lying on the analyst's couch. Lenz's stroll, for example, as reconstructed by Buchner. This walk outdoors is different from the moments when Lenz finds himself closeted with his pastor, who forces him to situate himself socially, in relationship to the God of established religion, in relationship to his father, to his mother. While taking a stroll outdoors, on the other h and, he is in the mountains, amid falling snowfiakes, with other gods or without any

Everything is a machine. Celestial machines, the stars or rainbows in the sky, alpine machines all of them connected to those of his body. every form
gods at all, without a family, without a father or a mother, with nature. "What does my father want? Can he offer me more than that? Impossible. Leave me in peace."1 The continual whirr of machines. "He thought that it must be a feeling of endless bliss to be in contact with the profound life of as one part among the others. Lenz has projected himself back to a time before the man-nature dichotomy, before all the co-ordinates based on this fundamental dichotomy have been laid down. He does There is no such thing as either man or nature now, only live nature

, to have a

soul for rocks, metals, water, and plants, to take into himself, as in a dream, every element of nature, like flowers that breathe with the waxing and waning of the moon."la To be a chlorophyll- or a photosynthesis-machine, or at least slip his body into such machines

not as nature, but as a process of production. a process that produces the one within the other and couples the machines together. Producing-machines, desiringmachines everywhere, schizophrenic machines, all of species life: the self and the nonself, outside and inside, no longer have any meaning whatsoever.

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere. The schizo- is the basis for reality as each epistemological, ontological or ethical construct is a matter of production and is thus enveloped within this analysis of the function between desire and ontology. This schizo- model exposes the impossibility of the given-ness of traditional categories and operations of thought and thus expose the tacit domination within each of our daily lives as mere a matter of production and power. Deleuze & Guatarri 72 write, (Anti-Oedipus)
from yet another, it returns its refuse to nature; and so on. Even

2
, examined from the point of view of its formal developed structures, that the capitalist being necessarily acquires, both of the glaring, sober truth that resides in

This does not mean that we are attempting to make nature one of the poles of schizophrenia. What the schizophrenic experiences, both as an individual and as a member of the hu man species, is not at all any one specific aspect of nature, but nature as a process of production. What do we mean here by process? It is probable that at a certain level nature and industry are two separate and distinct things: from one point of view, industry is the opposite of nature; from another, industry extracts its raw materials from nature;

within society distinctions [between things and objects] presuppose the false consciousness of supposedly fixed elements . For the truth of the matter there is no such thing as relatively independent spheres : production [of concepts, objects and emotion] is immediately consumption and a recording process and the recording process and consumption directly determine production, though they do so within the production process itself. everything is production: production of productions [which are] actions and passions; productions of recording processes [which are] distributions and of co-ordinates that serve as points of reference; [and] productions of consumptions [which are] sensual pleasures, of anxieties, and pain.
production, distribution, consumption. But in general this entire level of s (as Marx has demonstrated) not only the existence of capital and the division of labor, but also within an over-all process itself and the real deliriumis that or circuits (enregistrement*), without any sort of mediation, Hence , of of , of , of of everything is production, since the recording processes are immediately consumed, immediately consummated, and these consumptions directly reproduced.+ This is the first meaning of identity with nature as production of man and by man 4 Not man as the king of creation, but rather as the being who is in intimate contact with the profound life of all forms or all types of beings, who is responsible for even the stars and animal life, and who

, this characteristic man-nature, industry-nature, society-nature relationship is responsible for the distinction of relatively autonomous spheres that are called

process as we use the term: incorporating recording and consumption within production itself, thus making them the productions of one and the same process. Second, we make no distinction between man and nature: the human essence of nature and the natural essence of man become one within nature in the form of production or industry, just as they do within the life of man as a sp ecies. Industry is then no longer considered from the extrinsic point of view of utility, but rather from the point of view of its fundamental

ceaselessly plugs an organ-machine into an energy-machine, a tree into his body, a breast into his mouth, the sun into his asshole: the eternal custodian of the machines of the universe. This is the second meaning of process as we use the term: man and nature are not like two opposite terms confronting each othernot even in the sense of bipolar opposites within a relationship of causation, ideation, or expression (cause and effect, subject and object, etc.); rather, they are one and the same essential reality, the producer-

[This] Production [,or genealogical nature of reality] overtakes all idealistic categories and constitutes a cycle whose relationship to desire is that of an immanent [that is, fully material] principle.
product. as process

That is why desiring-production is the principal concern of a materialist psychiatry, which conceives of and deals with the schizo as Homo natura. This will be the case,

however, only on one condition, which in fact constitutes the third meaning of process as we use the term: it must not be viewed as a goal or an end in itself, nor must it be confused with an infinite perpetuation of itself. Putting an end to the process or prolonging it indefinitelywhich, strictly speaking, is tantamount to ending it abruptly and prematurely is what creates the artificial schizophrenic found in mental institutions: a limp rag forced into autistic behavior, produced as an entirely separate and independent entity. D. H. Lawrence says of love: "We have pushed a process into a goal. The aim of any process is not the perpetuation of that process, but the completion thereof. . . . The process should work to a completion, not to some horror of intensification and extremity wherein the soul and body ultimately perish."5 Schizophrenia is like love: there is no specifically schizophrenic phenomenon or entity; schizophrenia is the universe of productive and reproductive des iring-machines, universal primary production as "the essential reality of man and nature." Desiring-machines are binary machines, obeying a binary law or set of rules governing associations: one machine is always coupled with another. The productive synthesis, the production of production, is inherently connective in nature: [in a grammatical example, the actions take the form of] "and . . ." "and then . . ." This is because there is always a flow-producing machine, and another machine connected to it that interrupts or draws off part of this flow (the breastthe mouth). And because the first

Desire constantly couples continuous flows and partial objects that are by nature fragmentary and fragmented. Desire causes the current to flow, itself flows in turn, and breaks the flows
machine is in turn connected to another whose flow it interrupts or partially drains off, the binary series is linear in ever y direction. . "I love everything that flows, even the menstrual flow that carries away the seed unfecund."* Amniotic fluid spilling out of the sac and kidney stones; flowing hair; a flow of spittle, a flow of sperm, shit, 01 urine that are pr oduced by partial objects and constantly cut off by othei partial objects, which in turn produce other flows, interrupted by other partial

Every "object" presupposes the continuity of a flow; every flow, the fragmentation of the object.
objects. of seeing. But a connection with another machine is always established, along a transverse path, so that one machine interrupts the current of the other or "sees" its own current interrupted.

Doubtless each organ-machine interprets the entire world from the perspective of its own flux, from the point of view of the energy that flows from it: the eye interprets everythingspeaking, understanding, shitting, fuckingin terms

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere. The way of Statist thought is violently opposed to this nomadic form. This maintains control of the ontological domination of every aspect of life. To think otherwise is to provide counterontology to break down this form of domination. Deleuze & Guatarri 80 write, (A Thousand Plateaus) counterthoughts, which are violent in their acts and discontinuous in their appearances, and whose existence is mobile in history. Wherever they dwell, it is the steppe or the desert. They destroy images. thinker is not a satisfactory expression, because it exaggerates interiority, when it is a question of outside thought.44 To place thought in an immediate relation with the outside [is] to make thought a war machine
But noology is confronted by These are the acts of a "private thinker," as opposed to the public professor: Kierkegaard, Nietzsche, or even Shestov. Nietzsche's Schopenhauer as Educator is perhaps the greatest critique ever directed against the image of thought and its relation to the State. "Private ," however, , with the forces of the outside, in short , is a strange undertaking whose precise procedures can be studied in Nietzsche (the aphorism, for example, is very different from the maxim, for a maxim, in the republic of letters, is like an organic State act or sovereign judgment, whereas an aphorism always awaits its meaning from a new external force, a final force that must conquer or subjugate it, utilize it). There is another reason why "private thinker" is not a good expression. Although it is true

this counterthought attests to an absolute solitude,[but] it is an extremely populous solitude, like the desert itself, a solitude already intertwined with a people to come, one that invokes and awaits that people, existing only through it, though it is not yet here.
that "We are lacking that final force, in the absence of a people to bear us. We are looking for that popular support." Every thought is already a tribe, the opposite of a State. And this form of exteriority of thought is not at all symmetrical to the form of Anteriority. Strictly speaking, symmetry exists only between different poles or focal points of interiority. But the form of exteriority of thoughtthe force that is always external to itself, or the final force, the poweris not at all another image in opposition to the image

It is a force that destroys both the image and its copies, the model and its reproductions, every possibility of subordinating thought to a model of the True, the Just, or the Right A "method" is the striated space of the cogitatio universalis and draws a path that must be followed from one point to another. But the form of exteriority situates thought in a smooth space that it must occupy without counting, and for which there is no possible method, no conceivable reproduction, but only relays, intermezzos, resurgences. The problem of the war machine is not that of the architectonic model or the monument. An ambulant people of relayers, rather than a model society. "Nature propels the philosopher into mankind like an arrow; it takes no aim but hopes the arrow will stick somewhere. But countless times it misses and is depressed at the fact The artist and the philosopher are evidence against the purposiveness of nature as regards the means it employs, though they are also first-rate evidence as to the wisdom of its purpose. They strike home at only a few, while they ought to strike home at everybodyand even these few are not struck with the force with which the philosopher and artist launch their shot."
inspired by the State apparatus. , rather, (Cartesian truth, Kantian just, Hegelian right, etc.). Thought is like the Vampire; it has no image, either to constitute a model of or to copy. In the smooth space of Zen, the arrow does not go from one point to another but is taken up at any point, to be sent to any other point, and tends to permute with the archer and the target. that of relaying, even with modest means,

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.

To create a counter-Statist experiment is to break down the walls blocking the will to power. To experiment is to explore, to find the limits of legitimate thought and move past them in a creative endeavor indicated by becoming. Our experiments transform us, and provide a counter-thought embodying schizophrenic ontology, contrary to a Statist ontology which opposes true experimentation. This is done through the analysis of schizophrenic ontology as an interconnection of rhizomes Deleuze & Guattari 80 write, (A Thousand Plateaus- 12-13) The rhizome is altogether different, a map and not a tracing. What distinguishes the map from the tracing is that it is entirely oriented toward an experimentation in contact with the real. It fosters connections between fields, the removal of blockages The map is open and connectable in all of its dimensions; it is detachable, reversible, susceptible to constant modification. It can be torn, reversed, adapted to any kind of mounting, reworked by an individual, group, or social formation. It can be drawn on a wall, conceived of as a work of art, constructed as a political action or as a meditation. Perhaps one of the most important characteristics of the rhizome is that it always has multiple entryways as opposed to the tracing, which always comes back "to the same." The map has to do with performance, whereas the tracing always involves an alleged "competence."
Make a map, not a tracing. The orchid does not reproduce the tracing of the wasp; it forms a map with the wasp, in a rhizome. The map does not reproduce an unconscious closed in upon itself; it constructs the unconscious. plane of consistency. It is itself a part of the rhizome. muskrat). A map has multiple entryways, Unlike psychoanalysis, psychoanalytic competence (which confines every desire and statement to a genetic axis or overcoding structure, and makes inf inite, monotonous tracings of the stages on that axis or the constituents of that structure), schizoanalysis rejects any idea of pretraced destiny, whatever name is given to itdivine, anagogic, historical, economic, structural, hereditary, or syntagmatic. (It is obvious that Melanie Klein has no understanding of the cartography of one of her child patients, Little Richard, and is content to make ready-made tracingsOedipus, the good daddy and the bad daddy, the bad mommy and the good mommywhile the child makes a desperate attempt to carry out a performance that the

on bodies without organs, the maximum opening of bodies without organs onto a

; in this sense, the burrow is an animal rhizome, and sometimes maintains a clear distinction between the line of flight as p assageway and storage or living strata (cf. the

Drives and part-objects are neither stages on a genetic axis nor positions in a deep structure; they are political options for problems, they are entryways and exits, impasses live[d] out politically with all the force of his or her desire.
psychoanalyst totally misconstrues.)9 the child s , in other words,

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere. Thus the Plan: Thus the Plan: The entire population of the United States should be launched into space by the USfg. We reserve the right to clarify.

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere. This idea takes the form of experimentation. We set the revolutionary machine of desire in motion by imagining a nomadic existence. We, in this imagining, engage in a becomingnomadic. This opens us to a schizophrenic mode of thought which exposes the way society functions as a disjunctive structure of desire constantly composed into various forms and situations. These ships of fools allow us to engage in this becoming-seaborn shared amongst many great nomads. From the Vikings on the Ocean to the sailors of the desert, the Mongols, those who threaten and deconstruct the Statist Western thought the best are those who sail on different seas. Michel Foucault 64 writes, (Michel Foucoult, ber philosopher from the almost equally ber land of France, Madness and Civilization: A History of Insanity in the Age of Reason) [we ought to] understand the curious implication assigned to the navigation of madmen and the prestige attending it. we must not minimize its practical effectiveness: to hand a madman over to sailors was to be permanently sure he would not be prowling beneath the city walls; it made sure that he would go far away; it made him a prisoner of his own departure. water adds to this the dark mass of its own values; it carries off, but it does more: it purifies. Navigation delivers man to the uncertainty of fate; on water, each of us is in the hands of his own destiny; every embarkation is, potentially, the last. It is for the other world that the madman sets sail in his fools' boat; it is from the other world that he comes when he disembarks. The madman's voyage is at once a rigorous division and an absolute Passage. In one sense, it simply develops, across a half-real, half-imaginary geography, the madman's liminal position on the horizon
Thus we better On the one hand, incontestable But of medieval concern-a position symbolized and made real at the same time by the madman's privilege of being confined within the city gates: his e xclusion must enclose him; if he cannot and must not have another prison than the thresh-old itself, he is kept at the point of passage. He is put in the interior of the exterior, and inversely. A highly symbolic position, which will doubtless remain his until our own day, if we are willing to admit that what was formerly a visible fortress of order has now become the

Confined on the ship, from which there is no escape, the madman is delivered to the river with its thousand arms, the sea with its thousand roads, to that great uncertainty external to everything. And the land he will come to is unknown-as is, once he disembarks, the land from which he comes. He has his truth and his homeland only in that fruitless expanse between two countries that cannot belong to him. Is it this ritual and these values which are at the origin of the long imaginary relationship that can be traced through the whole of Western culture? water and madness have [indeed] long been linked in the dreams of European man.
castle of our conscience. Water and navigation certainly play this role. He is a prisoner in the midst of what is the freest, the openest of routes: bound fast at the infinite crossroads. He is the Passenger par excellence: that is, the prisoner of the passage. (11) Or is it, conversely, this relationship that, from time immemorial, has called into being and established the rite of embarkation? One thing at least is certain:

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere. Impacts: This is our experiment. We are setting up this round in a way in which the schizophrenic is realized. What we do is real. It is right here, right now. We are creating something here which opens up an infinity of epistemological, ethical, ontological and aesthetic possibilities. This is crucial to ever being able to consider this issue, and indeed opens up the route for genuine ethical reflection and genuine engagement of policy originating from a constant movement. We have opened up the Sea; to attempt to build an island again is hopeless. First, this opens the ethical horizons beyond the aporiae engender by modern ethical discourse between the construction of universal laws of the good and the inherent desire underlying them. Michael Anker 06 writes, (Michael Anker, Ph.D., is an American philosopher and Professor of Philosophy at The College of New Rochelle, School of New Resources, John Cardinal OConnor Campus in NYC) the answer to the question what is to be done? opens the space for invention a movement that comes not from an absolute external source, but from the possibility of creating in the space between the either/or of any particular situation. What emerges from the aporetic uncertainty is the possibility of change via creativity. Uncertainty opens the space for a becoming differentiated from the either/or of decisions.
So from where does one pull, extract, subtract or what have you, the source or inspiration to make a decision? How does one not stand indefinitely in a deferred space of inactivity and indecision? For Nancy, is quite otherwise. The aporia of this question a world not inactivity but invention and as such an event to come, or determinable acts or

To stand momentarily suspended outside the absolute demarcation and fray of binary difference is to allow the multiplicity an d interstitial complexity between these poles to come to the surface. As Nancy

suggests, between the resignation of doing nothing and the doing something because an absolute source tells us to, stands the potentiality inscribed in invention. With this of course, comes the anxiety of decision and movement without measure a transition from here to there without reference and certainty as a guide. But, as Nancy says as he concludes his essay: Where certainties come apart, there too gathers the strength that no certainty can match.

Second, this opens up the possibilities for the understanding of the workings of our society and thus is a gateway issue for policy-making. Deleuze and Guattari 72 (Anti-Oedipus (1972) pg.171), write,
that they wished to credit with the "invention" of history. If what is called history is a dynamic and open

The idea that primitive societies have no history, that they are dominated by archetypes and their repetition, is especially weak and inadequate. This idea was not conceived by ethnologists, but by ideologists in the service of a tragic Judaeo-Christian consciousness

social reality,[is] in a state of functional

disequilibrium,
unmistakable stamp of time elapsed."*

or an oscillating equilibrium, unstable and always compensated, comprising not only institutionlized conflicts but conflicts that generate changes, revolts, ruptures, and scissions, then primitive societies are fully inside

history, and far distant from the stability, or even from the harmony, attributed to them in the name of a primacy of a unanimous group. The presence of history in every social machine plainly appears in the disharmonies that, as Levi-Strauss says, "bear the

It is true that there are several ways to interpret such disharmonies: ideally,by the gap between the real institution and the assumed ideal model; morally, by invoking a structural bond between law and transgression But here too it seems that the correct interpretation would be actual and functional: it is in order to function that a social machine must not function well.
; physically, as though it were a question of attrition that would cause the social machine to , above all, lose its capacity to wield its materials. This has been shown precisely with regard to the segmentary system, which is always destined to reconstitute itself on its own ruins; and likewise for the organization of the political function in these systems, which in effect is exercised only by indicating its own impotence.9 Ethnologists are constantly saying that kinship rules are neither applied nor applicable to real marriages: not because these rules are ideal but rather because they determine critical points where the apparatus starts up againprovided it is blocked, and where it necessarily

it becomes apparent that the social machine is identical with desiring . The social machine's limit is not attrition, but rather its misfirings; it can operate only by fits and starts, by grinding and breaking down, in spasms of minor explosions. The dysfunctions are an essential element of its very ability to function
places itself in a negative relation to the group. Here -machine the from contradictions.

, which is not the

least important aspect of the system of cruelty. The death of a social machine has never been heralded by a dishar mony or a dysfunction; on the contrary, social machines make a habit of feeding on the contradictions they give rise to, on t he crises they provoke, on the anxieties they engender, and on the infernal operations they regenerate. Capitalism has learned this, and has ceased doubting itself, while even socialists have abandoned belief in the possibility of capitalism's natural deat h by attrition. No one has ever died

And the more it breaks down,

the more it schizophrenizes

, the better it works, [it is] the American

way.

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.

Finally, what we do here matters. This advocacy is a micro-political experiment that opens horizons within this situation. This is a substantive political act that transforms this round not into an idealistic sale, but a locus of political significance.
Deleuze and Guattari 80 write,(A Thousand Plateaus)

The task of the historian is to designate the "period" of coexistence or simultaneity of these two movements (decoding-deterritorialization and overcoding-reterritorialization). For the duration of this period, one distinguishes between the molecular aspect and the molar aspect: on the one hand, masses or flows, with their mutations, quanta of deterritorialization, connections, and accelerations; on the other hand, classes or segments, with their binary organization, resonance, conjunction or accumulation, and line of overcoding favoring one line over the others. The difference between macrohistory and microhistory has nothing to do with the length of the durations envisioned, long or short, but rather concerns distinct systems of reference, depending on whether it is an overcoded segmented line that is under consideration or the mutant quantum flow. The rigid system does not bring the other sy stem to a halt: the flow continues beneath the line, forever mutant, while the line totalizes. Mass and class do not have the same contours or the same dynamic, even though the same group can be assigned both signs. The bourgeoisie considered as a mass and as a class... The relations of a mass to other masses are not the same as the relations of the "corresponding" class to the other classes. Of course, there are just as many relations of force, and just as much violence, on one side as the other. The point is that the same struggle assumes two very different aspects, in relation to which the victories and defeats differ. Mass movemen ts accelerate and feed into one

Beneath the self-reproduction of classes, there is always a variable map of masses. Politics operates by macrodecisions and binary choices but the realm of the decidable necessarily descends into a world of microdeterminations, which it must sound out or evaluate in a different fashion. Beneath linear conceptions and segmentary decisions, an evaluation of flows
another (or dim for a long while, enter long stupors), but jump from one class to another, undergo mutation, emanate or emit new quanta that then modify class relations, bring their overcoding and deterritorialization into question, and run new lines of flight in new directions

, binarized interests;

remains very slim. Political decision

making

attractions, and desires,

and their quanta. A curious passage by Michelet reproaches Fra^ois I for having badly evaluated the flow of emigration

bringing to France large numbers of people in struggle against the Church: Francois saw it only as an influx of potential soldiers, instead of perceiving a mass molecular flow which France could have used to its own advantage by leading a different Reformation t han

Problems are always like this. Good or bad, politics and its judgments are always [macropolitical] , but it is the [micropolitical] and its assessment that makes it or breaks it.
the one that occurred.21 molar molecular

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.

ATP-160-161 You have to keep enough of the organism for it to reform each dawn; and you have to keep small supplies of signifiance and subjectification, if only to turn them against their own systems when the circumstances demand it, when things, persons, even situations, force you to; and you have to keep small rations of subjectivity in sufficient quantity to enable you to respond to the dominant reality. Mimic the strata. You don't reach [it] by wildly destratifying.
consistency, point at which they could patiently and momentarily dismantle the organization of the organs we call the organism. There are, in fact, several ways of botching the BwO: either one fails to produce it, or one produces it more or less, but nothing is produced on it, intensities do not pass or are blocked. This is because the BwO is always swinging between the surfaces that stratify it and the plane that sets it free. If you free it with too violent an action, if you blow apart the strata without taking precautions, then instead of drawing the plane you will be killed, plunged into a black hole, or even dragged toward catastrophe. Staying stratifiedorganized, signified, subjected is not the worst that can happen; the worst that can happen is if you throw the strata into demented or suicidal

the BwO, and its plane of

That is why we encountered the paradox of those emptied and dreary bodies at the very beginning: they had emptied themselves of their organs instead of looking for the

Lodge yourself on a stratum, experiment with the opportunities it offers, find an advantageous place on it, find potential movements of deterritorialization, possible lines of flight, experience them, produce flow conjunctions here and there, try out continuums of intensities segment by segment
collapse, which brings them back down on us heavier than ever. This is how it should be done:

, have a small plot of new land at all times. It is through a

meticulous relation with the strata that one succeeds in freeing lines of flight, causing conjugated flows to pass and escape and bringing forth continuous intensities for a BwO. Connect, conjugate, continue: a whole "diagram," as opposed to still signifying and subjective programs. We are in a social formation; first see how it is stratified for us and in us and at the place where we are; then descend from the strata to the deeper assemblage within which we are held; gently tip the assemblage, making it pass over to the side of the plane of consistency. It is only there that the BwO reveals itself for what it is: connection of desires, conjunction of flows, continuum of intensities. You have constructed your own little machine, ready when needed to be plugged into other collective machines. Castaneda describes a long process of experimentation (it makes little difference whether it is with peyote or other things): let us recall for the moment how the Indian forces him first to find a "place," already a difficult operation, then to find "allies," and then gradually to give up interpretation, to construct flow by flow and segment by segment lines of experimentation, becoming-animal, becoming-molecular, etc. For the BwO is all of that: necessarily a Place, necessarily a Plane, necessarily a Collectivity (assembling elements, things, plants, animals, tools, people, powers, and fragments of all of these; for it is not "my" body without organs, instead the "me" (moi) is on it, or what remains of me, unalterable and changing in form, crossing thresholds).

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.

ATP- 134
The principal strata binding human beings are the organism, significance and interpretation, and subjectification and subjection. These strata together are what separates us from the plane of consistency and the abstract machine, where there is no longer any regime of signs, where the line of flight effectuates its own potential positivity and deterritorialization its absolute power. The problem, from this standpoint, is to tip the most favorable assemblage from its side facing the strata to its side facing the plane of

Subjectification carries desire to such a point of excess and unloosening that it must either annihilate itself in a black hole or change planes. Destratify,[to] open up to a new function, a diagrammatic function. Let consciousness cease to be its own double, and passion the double of one person for another. Make consciousness an experimentation in life, and passion a field of continuous intensities
consistency or the body without organs. of consciousness and love.

, an emission of particles-signs. Make the body without organs

Use love and consciousness to abolish subjectification: "To become the great lover, the magnetizer and catalyzer . . . one has to first experience the profound wisdom of being an utter fool." Are there not diagrammatic redundancies distinct from both signifying redundancies and subjective redundancies? Redundancies that would no longer be knots of arborescence but resumptions and upsurges in a rhizome? Stammer language, be a foreigner in one's own tongue:
31 Use the / think for a becoming-animal, and love for a becoming-woman of man. Desubjectify consciousness and passion. do domi not passi do not dominate do not dominate your passive passions not do devouring not not dominate your rats your rations your rats rations not not. . .32 It seems necessary to distinguish between three types of deterritorialization: the first type is relative, proper to the strata, and culminates in signifiance; the second is absolute, but still negative and stratic, and appears in subjectification (Ratio et Passio)', finally, there is the possibility of a positive absolute deterritorialization on the plane of consistency or the body without organs.

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.

ATP-86-88 statements are attributed to bodies. The purpose is not to describe or represent bodies; bodies already have proper qualities, actions and passions, souls, in short forms, which are themselves bodies. Representations are bodies too! We cannot even say that the body or state of things is the "referent" of the sign. In expressing the noncorporeal attribute, and by that token attributing it to the body, one is not representing or referring but intervening in a way; it is a speech act. The independence of the two kinds of forms, forms of expression and forms of content, is not contradicted but confirmed by the fact that the expressions or expresseds are inserted into or intervene in contents, not to represent them but to anticipate them or move them back, slow them down or speed them up, separate or combine them, delimit them in a different way. The warp of the instantaneous transformations is always inserted into the woof of the continuous modifications.
The paradox gets us nowhere unless, like the Stoics, we add that incorporeal transformations, incorporeal attributes, apply to bodies, and only to bodies. They are the expressed of but If noncorporeal attributes apply to bodies, if there are good grounds for making a distinction between the incorporeal expressed "to become red" and the corporeal quality "red," etc., it has nothing to with representation. (Hence the significance of dates for the Stoics. From what moment can it be said that someone is bald? In what sense does a statement of the type "There will be a naval battle tomorrow" constitute a date or orderword?) The night of August 4, July 4,1917, November 20, 1923: What incorporeal transformation is expressed by these dates, incorporeal yet attributed to bodies, inserted into them? The independence of the form of expression and the form of content is not the basis for a parallelism between them or a representation of one by the other, but on the contrary a parceling of the two, a manner in which expressions are inserted into contents, in which we ceaselessly jump from one register to another, in which signs are at work in things themselves just as things extend into or are deployed through signs. An assemblage of enunciation does not speak "of things; it speaks on the same level as states of things and states of content. So that the same x, the same particle, may function either as a body that acts and undergoes actions or as a sign constituting an act or order-word, depending on which form it is taken up by (for example, the theoretico-experimental aggregate of physics). In short, the functional independence of the two forms is only the

We are never presented with an interlinkage of orderwords and a causality of contents each in its own right; nor do we see one represent the other, with the second serving as referent. On the contrary, the independence of the two lines is distributive, such that a segment of one always forms a relay with a segment of the other, slips into, introduces itself into the other. We constantly pass from order-words to the "silent order" of things, as Foucault puts it, and vice versa.
form of their reciprocal presupposition, and of the continual passage from one to the other.

But when we use a word as vague

as "intervene," when we say that expressions intervene or insert themselves into contents, are we not still prey to a kind of idealism in which the order-word instantaneously falls from the sky? What we must determine is not an origin but points of intervention or insertion in the framework of the reciprocal presupposition of the two forms. Both forms of content and forms of expression are inseparable from a movement of deterritorialization that carries them away. Both expression and content are more or less deterritorialized, relatively deterritorialized, according to the particular state of their form. In this respect, one cannot posit a primacy of expression over content, or content over expression. Sometimes the semiotic components are more deterritorialized than the material components, and sometimes the reverse. For example, a mathematical complex of signs may be more deterritorialized than a set of particles; conversely, the particles may have experimental effects that deterritorialize the semiotic system. A criminal action may be deterritorializing in relation to the existing regime of signs (the earth cries for revenge and crumbles beneath my feet, my offense is too great); but the sign that expresses the act of condemnation may in turn be deterritorializing in relation to all actions and reactions ("a fugitive and a vagabond shall thou be in the earth" [Gen. 4:12], you cannot even be killed). In short, there are degrees of deterritorialization that quantify the respective forms and according to which contents and expression are conjugated, feed into each other, accelerate each other, or on the contrary become stabilized and perform a reterritorialization. What we call circumstances or variables are these degrees themselves. There are variables of content, or proportions in the interminglings or aggregations of bodies, and there are variables of expression, factors internal to enunciation. Germany, toward November 20, 1923: on the one hand, the deterritorializing inflation of the monetary body and, on the other, in response to the inflation, a semiotic transformation of the reichsmark into the rentenmark, making possible a reterritorialization. Russia, toward July 4,1917: on the one hand proportions of a state of "bodies" Soviets-provisional government, and on the other the elaboration of a Bolshevik incorporeal semiotic, accelerating things and contributing to the action of the detonating body of the Party. In short, the way an expression relates to a content is not by uncovering or representing it. Rather, forms of expression and forms of content communicate through a conjunction of their quant

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.

ATP- 244-245 there is [not] a contradiction between pure multiplicity and the exceptional individual; between the aleatory aggregate and a predestined choice.
It does seem as though : between the pack and the loner; between mass contagion and preferential alliance; because they were able to tie their writing to real and unheard-of becomings. But

And the contradiction is real: Ahab chooses Moby-Dick, in a choosing that exceeds him and comes from elsewhere, and in so doing breaks with the law of the whalers according to which one should first

pursue the pack. Penthesilea shatters the law of the pack, the pack of women, the pack of she-dogs, by choosing Achilles as her favorite enemy. Yet it is by means of this anomalous choice that each enters into his or her becoming-animal, the becoming-dog of Penthesilea, the becomingwhale of Captain Ahab. We sorcerers know quite well that the contradictions are real but that real contradictions are not just for laughs. For the whole question is this: What exactly is the nature of the anomalous? What function does it have in relation to the band, to the pack? It is clear that the anomalous is not simply an exceptional individual; that would be to equate it with the family animal or pet, the Oedipalized animal as psychoanalysis sees it, as the image of the father, etc. Ahab's MobyDick is not like the little cat or dog owned by an elderly woman who honors and cherishes it. Lawrence's becoming-tortoise has nothing to do with a sentimental or domestic relation. Lawrence is another of the writers who leave us troubled and filled with admiration

the objection is raised against Lawrence: "Your tortoises aren't real!" And he answers: Possibly, but my becoming is, my becoming is real, even and especially if you have no way of judging it, because you're just little house dogs . . .14 The anomalous, the preferential element in the pack, has nothing to do with the preferred, domestic, and psychoanalytic individual. Nor is the anomalous the bearer of a species presenting specific or generic characteristics in their purest state; nor is it a model or unique specimen; nor is it the perfection of a type incarnate; nor is it the eminent term of a series; nor is it the basis of an absolutely harmonious correspondence. The anomalous is neither an individual nor a species; it has only affects, it has neither familiar or subjectified feelings, nor specific or significant characteristics.
Human tenderness is as foreign to it as human classifications. Lovecraft applies the term "Outsider" to this thing or entity, the Thing, which arrives and passes at the edge, which is linear yet multiple, "teeming, seething, swelling, foaming, spreading like an infectious disease, this nameless horror."

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.

ATP- pg.249-250 Thus packs, or multiplicities, continually transform themselves into each other, cross over into each other. Werewolves become vampires when they die. This is not surprising, since becoming and multiplicity are the same thing. A multiplicity is defined not by its elements, nor by a center of unification or comprehension. It is defined by the number of dimensions it has; it is not divisible, it cannot lose or gain a dimension without changing its nature. Since its variations and dimensions are immanent to it, it amounts to the same thing to say that each multiplicity is already composed of heterogeneous terms in symbiosis, and that a multiplicity is continually transforming itself into a string of other multiplicities, according to its thresholds and doors. For example, the Wolf-Man's pack of wolves also becomes a swarm of bees, and a field of anuses, and a collection of small holes and tiny ulcerations (the theme of contagion): all these heterogeneous elements compose "the" multiplicity of symbiosis and becoming. If we imagined the position of a fascinated Self, it was because the multiplicity toward which it leans, stretching to the breaking point, is the continuation of another multiplicity that works it and strains it from the inside. In fact, the self is only a threshold, a door, a becoming between two multiplicities. Each multiplicity is defined by a borderline functioning as Anomalous, but there is a string of borderlines, a continuous line of borderlines (fiber) following which the multiplicity changes. And at each threshold or door, a new pact? A fiber stretches from a human to an animal, from a human or an animal to molecules, from molecules to particles, and so on to the imperceptible. Every fiber is a Universe fiber. A fiber strung across borderlines constitutes a line of flight or of deterritorialization. It is evident that the Anomalous, the Outsider, has several functions: not only does it border each multiplicity, of which it determines the temporary or local stability (with the highest number of dimensions possible under the circumstances), not only is it the precondition for the alliance necessary to becoming, but it also carries the transformations of becoming or crossings of multiplicities always farther down the line of flight. Moby-Dick is the White Wall bordering the pack; he is also the demonic Term of the Alliance; finally, he is the terrible Fishing Line with nothing on the other end, the line that crosses the wall and drags the captain .. . where? Into the void . . .

Resolved: The United States federal government should substantially increase its exploration and/or development of space beyond the Earths mesosphere.