Theory Talk Podcast

Last week, I had the wonderful opportunity to talk about Dark Deleuze with Joe from the Theory Talk podcast and the blog Fractal Ontology. We talk about my bio, the motivations behind Dark Deleuze, and quick thoughts on recent post-Deleuzian trends (Land, neo-rationalism).

Because WordPress does not allow Stitcher embedding, click through here.


Rhizome Chart

Root/tree Radicle Rhizome
taproot or dichotomous roots proliferation of secondary roots subterranean stems, bulb or tuber, burrow
Hierarchy cutting of the taproot causes the destruction of all other parts unity of the root maintained in supplementary dimension autonomous. Loosely interconnected parts
Operation imitation of the world Is it working? How is it working (for me)? Is something coming through?
Unity Linear: everything turns around a single axis Cyclical: unity within the supplementary dimension (e.g. dimension of knowledge or of sentence) Unitary idea is missing
Multiplicity missing: it has been eliminated by dualism rules of combination reduce the growth of multiplicity multiplicity is achieved by subtracting the one from the existent: n-1

I found this diagram in 2005 in a web article about architecture. What struck me about the chart was that through a close reading of the rhizome plateau, its creator identified the third structure of books suggested by Deleuze and Guattari. And in introducing the third term, which is often left out, the chart serves as a powerful argument for my theory of “contrasts” and against the all-too-easy slide into the golden mean performed by thinkers like DeLanda.

I have added a PDF of it to the downloads sections for easy reference.

A Radical Cartography: Spatializing Power

(Excerpt from an unpublished manuscript, “Militancy and the Spatialization of Power: Rethinking Intellectual Labor, Relocating the University,” co-written with a friend in 2014.)

[Call and Response]
Ten years from now…
The thing that’s going to be written about Seattle…
Is not what tear gas bomb went off on what street corner…
But that the WTO in 1999…
Was the birth…
—This Is What Democracy Looks Like

Looking at the climbing heights of university buildings, the permanent grace of great lecture halls, and the largess of administration buildings, one quickly understands how power finds profound expression in space. While symbols of power are spread through language, written in signatures, displayed on emblems, attached to commencement robes, and stamped on letterhead, these signs can be easily reversed, replaced, or just plain pushed aside. The meaning of buildings is open to interpretation, dispute, and amendment, which is something made obvious in battles over memorials, architectural objects made almost exclusively for their symbolic value.[i] But such struggles are not reducible to conflicts over meaning, as the production of space holds unique influence over how society is perceived, conceived, and lived.[ii]

Given the gravitational power of monumentalizing space, it is no wonder that social movements have supplemented state-built projects with their own memorials. In the ’60s and ’70s, black students demanded Black Studies programs; many occupied buildings, christening them with names such as ‘Malcolm X Hall.’[iii] In Buenos Aires, political discontents that were silently kidnapped, tortured, and executed are remembered with painted silhouettes on sidewalks and walls.[iv] And during the Iraq War, peace groups set up model cemeteries that brought the war home.[v]

Yet monuments, whether giving form to state power or challenging it, use space in the same way: they fend off the future by preserving either the present or the past.[vi] Monumentalization slows down the infinite speed of thought by introducing space, which submits it to the geologic time-scale of rock, sand, and paint.[vii] And with those mineralized monuments, architects construct temples to power that appear as permanent as the mountains they are built from.[viii]

But one need not conquer the earth by moving mountains. Consider the basic element of architecture: the frame.[ix] The frame distinguishes between an inside and outside, and it is with these slices of the world that the built environment is made. A floor carves out a home from the earth. A window lets a little bit of the earth back in. And furthermore, a monument freezes a frame to preserve what it has captured inside itself while blocking out the outside.[x]

Bricks and mortar are not wrong; in fact they are absolutely necessary, as all life depends on a minimal amount of preservation. But the spatialization of power often interferes with the capacity to temporalize finitude, which would make preservation selective rather than an imperative.[xi] Monumentalized space therefore defines the dead zones on our map –places to be subverted or simply avoided. When power is slowed enough to stand tall and be easily seen, it stops tapping into the power of indiscernibility.[xii] We therefore map fossils of power to see where things went wrong and living knowledge was sent to die.

Old, forgotten men in statuesque poses haunt most university quads; long departed from the flow of life, they keep vigil over the schools they helped build. Few serve as sites of conflict or points of contention. While near Wall Street, an enraged bull stands with its head down and horns up, as if frozen in the middle of an angry charge. Similar bulls, though ‘younger’ and ‘stronger,’ have been placed in Amsterdam, the early home of capitalism, and Shanghai, which is perhaps its next.

If these former living beings are the product of their environments, just as organisms emerge as ‘solutions’ to the ‘problem’ of their milieu, then they express the dead life of each place.[xiii] Both are the art of work, labor captured and permanently restrained, yet the dead labor they perform differs substantially. The great men of the University of Great Ideas are forms of life long passed and remain only as beautiful souls offering a gentle reminder of a time where reason or even national culture drove university life.[xiv] In contrast, the bulls are locked in mid-motion with their muscles tense, eyes directed at an invisible target, stopped right before they released their violent energy.

If an intellectual is to embody antagonism, they must oppose both of these calcified forms. Living knowledge betrays the great men of reason and the deadly bulls of capitalism. Yet the power of the university does not lie in its bricks and mortar, though its walls often stand as barricades to the encroaching interests of capital, but its power comes from deterritorializing living labor and releasing its antagonistic force into the world. Such an operation subtracts itself from the spatialization of power and circulates within cycles of struggle.

[i] Erika Doss, Memorial Mania: Public Feeling in America (Chicago: University of Chicago Press, 2010).

[ii] Henri Lefebvre, The Production of Space, trans. Donald Nicholson-Smith (Maiden, MA: Blackwell Press, 1991), 38-9.

[iii] Eric Simmons, “UCSB Black Studies Dept. Built From 1968 Black Student Union Protest,“ The Daily Nexus, 12 Feb 2001, (accessed 4 Mar 2013).

[iv] Diana Taylor, “’You are Here’: H.I.J.O.S. and the DNA of Performance,” The Archive and the Repertoire: Performing Cultural Memory in the Americas (Durham, NC: Duke University Press, 2003), 161-189.

[v]  Ken MacLeish, “The Tense Present History of the Second Gulf War: Revelation and Repression in Memorialization,” Text, Practice, Performance VI (2006): 69-84.

[vi] Lefebvre has an extended consideration of monuments and monumentalization in The Production of Space, 220-228.

[vii] Gilles Deleuze and Felix Guattari, “Geophilosophy,” in What is Philosophy?, trans. Hugh Tomlinson and Graham Burchell (New York: Columbia University Press, 1994), 85-113.

[viii] Deleuze and Guattari, A Thousand Plateaus, 377, 402.

[ix] Deleuze and Guattari, What is Philosophy?, 183.

[x] Elizabeth Grosz, Chaos, Territory Art: Deleuze and the Framing of the Earth (New York: Columbia University Press), 10-17.

[xi] Guy Debord argues that capitalism alienates time through space, and ultimately proposes liberating space through noncapitalist time. A summation of his point of this general argument in found in his The Society of the Spectacle, trans. Donald Nicholson-Smith (New York: Zone Books, 1994), especially in thesis 170, where he writes that “the requirement of capitalism that is met by urbanism in the form of a freezing of life might be described, in Hegelian terms, as an absolute predominance of ‘tranquil side-by-sideness’ in space over ‘restless becoming in the progression of time.’”.

[xii] Deleuze and Guattari speak of becoming-indiscernible in relation to linguistics, segmentarity, and animality. This is not a fading away, as in a ghost who leaves only a trace of life, but a guerilla operation. Once in the zone of indiscernible, the power of a form of life is derived not from itself but from its milieu.

[xiii] George Canuilhem, “The Living and its Milieu,” trans. John Savage, in Grey Room, No. 3 (Spring, 2001): 6-31.

[xiv] The critical reference here is Bill Reading’s The University in Ruins (Cambridge: Harvard University Press, 1997).


Reading Notes: Fanon, Black Skin White Masks

PDF Version

Fanon, BSWM (Markman translation)


Chp 1 The Negro and Language

Chp 2 The Woman of Color and the White Man

Chp 3 The Man of Color and the White Woman

Chp 4 The So-Called Dependency Complex of Colonized Peoples

Chp 5 The Face of Blackness (preferred: “The Lived Experience of the Black”)

Chp 6 The Negro and Psychopathology

Chp 7 The Negro and Recognition

Chp 8 By Way of Conclusion


8 “The explosion will not happen today. It is too soon … or too late.”

9 “the black is not a man” / negation, consciousness, cosmos, yes /

9 “the black is a black man … rooted at the core of a universe from which he must be extricated”

[AC: the problem is not that the black is black, but the black is a man-notman]

9 “I propose nothing short of the liberation of the man of color from himself”

10 “Black men want to prove to white men, at all costs, the richness of their thought, the qual value of the intellect. / How do we extricate ourselves?”

11 epidermalization

12 “The architecture of this work is rooted in the temporal. Every human problem must be considered from the stand-[13]point of time.”

13 “And this future is not the future of the cosmos but rather the future of my century, my country, my existence. In no fashion should I undertake to prepare the world that will come later. I belong irreducible to my time.”

13 “… I consider the present in terms of something to be exceeded.”

14 “… what is often called the black soul is a white man’s artifact.”

14 “The educated Negro, slave of the spontaneous and cosmic Negro myth, feels at a given stage that his race no longer understands him. … Then he congratulates himself on this, and enlarging the difference, the incomprehension, the disharmony, he finds in them the meaning of his humanity. Or more rarely he wants to belong to his people. And it is with rage in his mouth and abandon in his heart that he buries himself in the vast black abyss. We shall see that this attitude, so heroically absolute, renounces the present and the future in the name of a mystical past.”

Continue reading “Reading Notes: Fanon, Black Skin White Masks”

Upcoming Talks

Three upcoming talks:
[1] This Thursday, April 20th, “Dark Horizons” at The New School in NYC. More details in a previous post. LOCATION CHANGE – Now in Room 1200 at 6 E. 16th Street.
[2] The last week of April in Milwaukee at the Center for 21st Century Studies’s “The Big No,” a conference featuring keynotes by François Laruelle, Frank Wilderson, and others.
[3] Late May, the Cultural Studies Association at Georgetown.

Look forward to meeting people at all three of these!