BEYOND SCHIZOANALYSIS: The Deleuzian Ontology of a 21st Century Global Feminist Movement

BEYOND SCHIZOANALYSIS: The Rise of a 21st Century Global Feminist Movement
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The following is the closure of a three-part series on this contributor’s platform regarding a feminist fourth wave triggered by the EVENT of the global demonstrations during the Trump inauguration weekend. The first part was a report from the Tel Aviv woman’s demonstration; the second was a report from LOU ANDREAS-SALOME (1861-1937) COLLOQUE INTERNATIONAL. The conference inspired the following essay, which was accepted on the basis of a brief submitted to a special feminist edition of the Deleuze Studies Journal. See Beyond Schizoanalysis for the entire essay, which also serves as the foundation a transgender dialectic to be launched in Berlin early next year. See also my interview with the scientist Albert Levis whose New Science demonstrates the equilibrium sought by the unconscious. We see this revealed through the Deleuze-Guatteri project. decoded below.


The global demonstration of feminine awakening during the 2017 Trump inauguration was a Badiousian Event. Multiple localities echoed a universal cry for gender equality in the face of a proliferating oligarchy. In determining that the Deleuzian-Guattari prediction of “decoding” under “accelerated capitalism” has taken place, the offspring of the French duo is instructive for moving from the banner slogan to a viable structure for a new feminist theory reflecting, in and of itself, the “recoding” an authentic gender equality under egregious economic conditions.

<p>The Tel Aviv Women’s Demonstration on 22 January 2017.</p>

The Tel Aviv Women’s Demonstration on 22 January 2017.


Intending to override psychoanalysis, the Deleuze/Guattari project re-introduced desire as “flow” into social investments subject to encoding and subsequent decoding:

For us, the essential thing is the relation of desiring-machines and social machines, their different regimes, and their immanence with respect to one another. In other words, how is unconscious desire invested in a social, economic and political field…we try to show how the flows invest different social fields, what they are flowing on, and by what means they are invested: encoding, over-coding, decoding. (Deleuze 2004:228-229)

Deleuze clearly associates “flow” with the feminine power (which he relates to the primitive) and its social orientation as an outward projection of internal desire: “What we're trying to do is put libido in relation with an ‘outside.’ The flow of women among the primitives is in relation with flows of herd animals, flows of arrows.” (Deleuze 2004:229)

In this paper, the movement into the right brain feminine thinking established the Deleuze Guattari coding now disclosed by a new continental philosophy: THE THIRD. Subsequently, it will be revealed by way of an established ontology, preciesely how this precipitous leap into a new paradigm by this French points the way to a new feminist movement.

II. Decoding the Language of Codes

The late Mark Fisher demonstrated how the Deleuze-Guatteri flow language was subject to its own codes. He appropriated Ellen Willis’ 1979 declaration for the title of his 2013 essay: “’A social and psychic revolution of almost inconceivable magnitude’: Popular culture’s Interrupted Accelerationist Dreams”.

Along with paying homage to Willis in his assault on Neoliberalism, Fisher demonstrated that we can continue to look to the Deleuze-Guattari project for language that simultaneously constructs/deconstructs an evolutionary marriage of left/right brain hemispheres with its 360 perspective on the social binaries, whether it be right vs. left or capitalism vs socialism: “the social axiomatic of modern societies is caught between two poles, and is constantly oscillating from one pole to the other” (Deleuze-Guattari quoted in Fisher, 2013:6).

Fisher demonstrates his intrigue with this coded language of coding: “The passage is teasingly enigmatic -- what do Deleuze and Guattari mean by associating ‘the movement of the market’ with ‘decoding a deterritorialization’? Unfortunately, they do not elaborate…” Yet, Fisher’s process of entering the Uncertainty of the Deleuze-Guattari language of the in-between serves to reveal his own unconscious awareness of the dynamism of opposites, as he continues: “…which has made it is easy for orthodox Marxists to situate this passage as a classic example of how ‘68 led to neoliberal hegemony -- one more left-wing capitulation to the logic of the new Right” (ibid).

A “decoding” of Fisher brings the feminine voice, via Willis, into his struggle for a binary interpretation (right vs. left/capitalist vs. socialist) of the Deleuze-Guattari Third argument of “accelerated flow reversing the coding”’ (ibid). Ultimately, he “reverses the code” by instigating a Willis intervention into a triumvirate of male voices -- Michael Hardt, Marx and Foucault – to finish by inserting her phrase into his summation of Foucault’s elaboration on Marx phrase “man produces man”:

The program that Foucault outlines in his gloss on this phrase is one that culture must recover if there is to be any hope of achieving the ‘social and psychic revolution of almost inconceivable magnitude’ which popular culture once dreamt of: ‘…we must produce something that doesn’t yet exist and about which we cannot know how and what it will be’. (Fisher 2013:8)

Paradoxically, the inclusion of the feminine voice with the (male) philosophical search for the New Man brings us to the declaration of Fourth Wave feminism...

PLEASE GO TO BEYOND SCHIZOANALYSIS: to read the remainder of the essay. Your comments are welcomed!

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