The problem is no longer getting people to express themselves, but providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people from expressing themselves, but rather, force them to express themselves. What a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, or ever rarer, the thing that might be worth saying.
Deleuze, Gilles. Negotiations. New York: Columbia University Press, 1997.
People who talk about revolution and class struggle without referring explicitly to everyday life, without understanding what is subversive about love and what is positive in the refusal of constraints, such people have corpses in their mouths.
Vaneigem, Raoul. The Revolution of Everyday Life. Trans., Donald Nicholson-Smith. London: Left Bank Books and Rebel Press, 1983. 15.
A map of the world that does not include Utopia is not worth even glancing at, for it leaves out the one country at which Humanity is always landing. And when Humanity lands there, it looks out, and, seeing a better country, sets sail. Progress is the realization of Utopias.
Wilde, Oscar. The Complete Works of Oscar Wilde: Historical Criticism, Intentions, the Soul of Man, Volume 4. Ed., Josephine M. Guy. New York: Oxford University Press, 2007. 247.
It is possible to imagine thinking, with its concepts, dictionaries, and organon, as shoring ‘man’ against the forces of chaos and dissolution, but we can also — when we extend this potential — see thinking as a confrontation with chaos, as allowing more of what is not ourselves to transform what we take ourselves to be.
[In addition] to the produced texts and terms, and in addition to the explicit historical presuppositions, there is an unthought or outside — the problem, desire or life of a philosophy. For Deleuze, then, reading as a philosopher requires going beyond his or her produced lexicon to the deeper logic of production from which the relations or sense of the text emerge. This sense itself can never be said; in repeating or recreating the milieu of a philosopher all we can do is produce another sense, another said.
Colebrook, Claire in
Parr, Adrian, Ed. The Deleuze Dictionary. Edinburgh: Edinburgh University Press, 2005. 4.
Where the mind is able to function in an orderly fashion, progressively developing, this activity takes on the significance of a work of art, a human aesthetics. As one grows more aware of this resonance of knowledge in an aesthetics of the mind, as one’s eagerness to learn is matched by an acceleration in the growth of one’s knowledge, a diffuse Prometheanism of a sort associates itself with learning. We learn in general from others and from books; but learning here becomes ours in a deeper sense, uplifting us above ourselves, above ordinary nature.
Bachelard, Gaston. Fragments of a Poetics of Fire. Trans. Kenneth Haltman. Dallas: The Dallas Institute Publications, 1988. 73.
Creating a new culture is not just a matter of individuals making “original” discoveries but also, and above all, of disseminating already discovered truths—of socializing them so to speak, and making them the basis of vital action and an element of coordination and intellectual and moral effort.
Antonio Gramsci. Cited in Lippard, Lucy. Overlay. New York: Pantheon, 1983. 1.
And–the map is closed, but the autonomous zone is open. Metaphorically it unfolds within the fractal dimensions invisible to the cartography of Control. And here we should introduce the concept of psychotopology (and -topography) as an alternative “science” to that of the State’s surveying and map-making and “psychic imperialism.” Only psychotopography can draw 1:1 maps of reality because only the human mind provides sufficient complexity to model the real. But a 1:1 map cannot “control” its territory because it is virtually identical with its territory. It can only be used to suggest, in a sense gesture towards, certain features. We are looking for “spaces” (geographic, social, cultural, imaginal) with potential to flower as autonomous zones–and we are looking for times in which these spaces are relatively open, either through neglect on the part of the State or because they have somehow escaped notice by the mapmakers, or for whatever reason. Psychotopology is the art of dowsing for potential TAZs.
Hakim Bey. T.A.Z. The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism. Brooklyn, NY: Autonomedia. 1985.
I am proposing the feminization of society; the use of feminine nature as a positive force to change the world. We can change ourselves with feminine intelligence and awareness, into a basically organic, noncompetitive society that is based on love, rather than reasoning. The result will be a society of balance, peace and contentment. We can evolve rather than revolt, come together, rather than claim independence, and feel rather than think. These are characteristics that are considered feminine; characteristics that men despise in women. But have men really done so well by avoiding the development of these characteristics within themselves?
Already, as I catch a glimpse of the new world, I see feminine wisdom working as a positive force. I refer to the feminine wisdom and awareness which is based on reality, intuition and empirical thinking, rather than logistics and ideologies. The entire youth generation, their idiom and their dreams, are headed in a feminine direction. A more advanced field of communication, such as telepathy, is also a phenomenon which can only be developed in a highly feminine climate. The problem is that feminine tendency in the society has never been given a chance to blossom, whereas masculine tendency overwhelms it.
It’s good to start now, since it’s never too late to start from the start.
Ono, Yoko. “The Femininization of Society.” Sundance Magazine, May 1972.