Deterritorializing "Deterritorialization": From the "Anti-Oedipus" to "A Thousand Plateaus"Author(s): Eugene W. HollandSource: SubStance, Vol. 20, No. 3, Issue 66: Special Issue: Deleuze & Guattari (1991), pp. 55-65Published by: University of Wisconsin PressStable URL: http://www.jstor.org/stable/3685179Accessed: 31/10/2008 15:20

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Deterritorializing "Deterritorialization"- From the Anti-Oedipus to A Thousand Plateaus

Eugene W. Holland

EIGHT YEARS AFTER THE ANTI-OEDIPUS, the long-awaited second volume of Capitalism and Schizophrenia appeared under the title A Thousand Plateaus. It hardly seemed to belong with the earlier volume, in one

respect: the points of departure in Marx and Freud that made "capitalism and schizophrenia" a fitting rubric for the Anti-Oedipus all but disappear in A Thousand Plateaus, or rather become submerged in a far vaster field of references ranging from cell biology to botany and zoology to geology and

beyond. It is nevertheless some of the connections between the two volumes that I want to explore here, by focusing on the evolution of a term crucial to them both: territorialization. One way of understanding the rela- tion of A Thousand Plateaus to the Anti-Oedipus is to imagine Deleuze and Guattari setting out to "deconstruct" in the second volume any binary oppositions left standing at the end of the first. Not that Deleuze and Guattari are beholden to Derrida in this respect: schizoanalytic "deconstruction" (if it can be called that) derives from the unconscious

logic of non-global connection and inclusive disjunction, as specified in the

Anti-Oedipus.2 The connective synthesis produces not the closed binary couple, "this and that" but rather an open-ended series "this and then that and then this...." Inclusive disjunction, similarly, generates not the closed

binary alternative "either this or that" but an open-ended series of alterna- tives, "this or that or this...." Thus where Derrida re-writes a binary opposi- tion such as speech versus writing in terms of a single, broader

"non-concept" like "writing" ("arche-trace"), Deleuze and Guattari instead

defy binary closure by multiplying terms. The binary pair molar/molecular from the Anti-Oedipus, for example, is re-written in A Thousand Plateaus in terms of varying degrees of segmentarity (from rigid to supple) and in connection with yet another term, the line-of-flight. Despotic over-coding and civilized de-coding are re-written in terms of sig- nifying and post-signifying regimes, which exist alongside pre-signifying and

counter-signifying regimes. An opposition fundamental to the Anti-

Oedipus-paranoia versus schizophrenia-is re-located in A Thousand

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56 Eugene W. Holland

Plateaus on the body-without-organs, of which there are now at least three different kinds, and so forth. The Anti-Oedipus of course had its own way of undermining the binary opposition of paranoia versus schizophrenia: it

performed a mode of discourse that was paranoid and schizophrenic at the same time. That wasn't easy: paranoia and schizophrenia occupy opposite ends of the social and libidinal spectrum in the Anti-Oedipus: paranoia designates the despotic over-coding of power that imposes its absolute standard of value on individuals and social forms alike, whereas

schizophrenia designates the freeing of desire and social production from the constraints of any coding whatsoever, and their release into the affirm- ative improvisation of "permanent revolution." Thus the "paranoid ten- dencies" of style in the Anti-Oedipus linked Marx and Nietzsche with the data of anthropology and a critique of Freud and Lacan to produce a kind of revolutionary unified field theory for the human sciences, while at the same time the "schizoid tendencies" of the text reduced such an apparently all-encompassing argument to flights of surreal imagery and schizophrenic word salad - from which it is difficult (if not intentionally impossible) to draw any definitive conclusions.3

Yet the Anti-Oedipus retained features of the traditional "book" whose arborescence A Thousand Plateaus opposes in the name of the rhizome: it was still fundamentally linear, organized in chapters which moved from in- dividual psychology (the desiring machines), through a critique of the nuclear "holy family" of capitalism and psychoanalysis, to a typology of socio-libidinal modes of production (savagery, despotism, capitalism), and concluded with a definition and program for schizoanalysis. In A Thousand Plateaus, discursive innovation affects the work's organization more than its style. To be sure, conceptual "argument" is eschewed, as in the Anti-

Oedipus, in favor of images such as "faciality," "smooth" versus "striated"

space, and so forth: these non-concepts are strategically "under-deter- mined" so that their understanding and extension to other domains re-

quires the invention of novel connections rather than the mere application of a pre-established rule.4 More striking still, however, is the willful a-

linearity of the text.5 In pursuing the binary oppositions left standing at the end of the Anti-Oedipus, the aim of a plateau is not just to multiply terminology, but to keep "deconstructing/multiplying" a given set of terms until a point is reached at which they intersect with terms coming from deconstructions on other plateaus, without ever collapsing into or

becoming identical with them. Such intersections will form a rhizome, something that develops "au milieu": in the middle, in between. This proce- dure is what gives A Thousand Plateaus its characteristic shape: more or less

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Deterritorialization 57

focused analysis on each plateau, but with the connections among plateaus and the consistency of terminology across the plateaus very much a matter of conjecture (although the conclusion does map one possible set of con- nections among terms and plateaus). It also contributes to the difficulty of

discussing a single term in isolation from others, a tack which space limita- tions nonetheless constrain us to here. With that difficulty in mind, we can trace the evolution of the notion of "deterritorialization" from the Anti-

Oedipus to A Thousand Plateaus.

Deterritorialization in the Anti-Oedipus

In the Anti-Oedipus, deterritorialization and its opposite, "reter-

ritorialization," are comparatively circumscribed terms, with a very specific job to do. Derived initially from Lacanian psychoanalysis, they function as a kind of hinge-term to connect Marx and Freud, to articulate the concepts of libido and labor-power. For Lacan, "territorialization" refers to the imprint of maternal nourishment and care-giving on the child's libido, a process which creates charged erogenous zones and objects out of organs and orifices. For Deleuze and Guattari, conversely, "deter- ritorialization" in the psychological register designates the freeing of

"schizophrenic" libido from pre-established objects of investment: from the Mother's breast, for instance, or from the family triangle of the Oedipus complex. At the same time, but in the social register, it designates the

freeing of labor-power from the seigneurial plot of land, the assembly line, or other means of production. Deleuze and Guattari thus rewrite the

process Marx called "primitive accumulation" in terms of territorialization: with the emergence of capitalism in England (when the Enclosure Acts

privatized common land for sheep grazing), peasants were deterritorial- ized from the land only to be reterritorialized onto textile looms in the nascent garment industry. In line with this dual-register use of the notion of territorialization, schizoanalysis expands the field of the libidinal to include the investment of human energy of any kind: perceptual and

physical, cognitive and productive, desire and work.

Capitalism, however, is not the only mode of socio-libidinal produc- tion that deterritorializes; all power societies do so. Despotism deter- ritorializes by forcibly transferring the focus of desire and production from local territories to the transcendent figure of the despot; representatives and representations of the despot prosecute such transference by over-

coding the local codes of "savagery" and re-directing them in his favor.

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58 Eugene W. Holland

(Despotic Christianity, for instance, over-codes ritual pagan observances of the winter solstice and the vernal equinox with celebrations of Christ's birth and resurrection.)

Capitalism differs from despotic power society in that it is an economic

power society: it deterritorializes not by over-coding via representation, but by de-coding representation altogether-by substituting a calculus of abstract quantities for the codes and over-codes that defined concrete

qualities under savagery and despotism.6 Instead of over-coding, capitalism axiomatizes: it joins the deterritorialized and de-coded flow of

pure liquid wealth (invested as capital in a means of production) with another deterritorialized and de-coded flow: pure labor-power disciplined or "skilled" to match its given task on the assembly line or in some other manufacturing process. The tendency of the rate of profit to fall will then force the addition of more axioms: production processes are continually transformed by the input of technical information from the hard sciences. Crises of over-production will force the addition of still other axioms: consumer preferences are continually transformed by advertising so that

consumption is reterritorialized onto the pre-existing commodities, there-

by realizing profit on invested capital. In this context, reterritorialization is the "dead hand of the past," as Marx said, "that weighs upon the living..." The "constant revolutionizing of production [and] uninterrupted distur- bance of all social conditions" that for Marx "distinguish the bourgeois epoch from all earlier ones"7 entail perpetual cycles of divestment and re-investment: capital is extracted here (the Rust Belt, the United States) and re-invested there (the South, the Pacific Rim); specific labor skills are valorized here and now, only to become worthless a few years later; con- sumer taste is programmed to suit the commodities of one production cycle, then de-programmed and re-programmed for the next.

On this account, deterritorialization looked "good" and reter- ritorialization looked "bad," inasmuch as deterritorialization designated the motor of permanent revolution, while reterritorialization designated the power relations imposed by the private ownership of capital. Libidinal-

ly and economically productive investment was tied down against the flow of deterritorialization to pre-existing capital-stock in order to realize profit on previous investments; reterritorialization thus appeared as the dead hand of the past, weighing down upon the deterritorializations of the future. Hence the "celebration" in the Anti-Oedipus of schizophrenia as the movement of permanent revolution freed from power relations.8

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The Expansion of Deterritorialization in A Thousand Plateaus

But in A Thousand Plateaus, both de- and re-territorialization appear in a very different light. Their last traces of humanism and even

anthropocentrism have disappeared; the terms are now extended far

beyond the sphere of human history and psychodynamics to characterize

everything from geological sedimentation, to what used to be called "sym- biosis" between species, to the constitution of protein chains within the

genetic code. (The first signs of such an expansion of deterritorialization are already evident in the study of Kafka that Deleuze and Guattari pub- lished in the time between the appearance of Volume I and Volume II of

Capitalism and Schizophrenia.)9 Of particular interest is the fact that the opposition between deter-

ritorialization and reterritorialization no longer registers the interplay of social forces (such as permanent revolution and private appropriation) as it did in the Anti-Oedipus. Instead, deterritorialization involves a "double-

becoming," where one deterritorialized element serves as a new territory for another deterritorialized element (and "the least deterritorialized [ele- ment] reterritorializes on the most deterritorialized") (174). De- and re-ter- ritorialization are thus considered immanent to the diverse semiotic

processes themselves-not imposed from without, as catatonia was im-

posed on the schizophrenic by the institution of psychiatry, according to the Anti-Oedipus. The black hole of the catatonic is now considered to be a

danger inherent in the process of schizophrenia, and deterritorialization and the body-without-organs are considered to have similarly inherent

dangers. The binary opposition privileging schizophrenia over paranoia in the Anti-Oedipus no longer holds in A Thousand Plateaus.

The oppositions between over-coding/paranoia and de-

coding/schizophrenia are re-written in A Thousand Plateaus as the dif- ference between two regimes of signs, the signifying and the post-signify- ing, and two regimes of faciality (two distinct white-wall/black-hole systems), the full-face and the averted-face. For the most part, the signifying regime retains the over-coding and paranoia of despotism, as per the Anti-

Oedipus; it is now also characterized as a regime of "full faciality," wherein the face of the despot (Christ, the White Man) over-codes the primitive body. What is new is the post-signifying regime, characterized not by de-

coding and schizophrenia, but by "subjectification"/"subjection" and the "averted face." Whereas the transcendental signifier of the despot imposes stable meaning from the center of a signifying regime, meaning in postsig- nifying regimes is instead forever open to subjective interpretation: the

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60 Eugene W. Holland

despot has turned his face away, the center no longer holds, no transcen- dental signifier reigns supreme. The problem here is that, without the

guarantees and prospect of completion once promised by a centered, fully signifying regime, interpretation is pointless-and yet it continues un-

abated, ad infinitum: post-signifying regimes (to paraphrase Deleuze and

Guattari, p.117) promote endless "interpretosis" in a vacuum.

Subjectivity as a Black Hole, Social Existence as a Blank Wall

Let us try out some of this new terminology in construing post-revolu- tionary France as an instance of post-signifying faciality with a mixed

regime of (despotic) significance and (modern) subjectification.10 The be-

heading of Louis XVI deprives France of its despotic face, while the elimination of feudal privilege and the Declaration des droits de l'homme

posit the formal equality of French citizen-subjects. In this context, where

heterogeneous populations enter into increasing contact with one another in the modem city, genres such as the "physiognomies" and the "tableau de Paris" emerge in an attempt to map and make sense of the increasingly complex and ill-defined social topography of the French people. These

genres install or inhabit a regime of "signifying-subjectification," in which

meaning is generated from the confrontation of an anonymous and autonomous subject with random scenes of city life. A purely "signifying" regime was no longer possible: social structure was no longer distin-

guished topographically (based on land-ownership or centered on Versail-

les), but mixed indiscriminately (under the impact of the market), so that

city contacts become haphazard; the observing subject, meanwhile, was not officially authorized, but appeared rather as an "everyman."

These genres appear transformed in the serial-realist novels of a Bal-

zac, where the city of Paris is not just personified, but facialized: the Bal- zacian novel pits the black hole of personal ambition against the white wall of nascent capitalist social relations. This is a post-signifying discourse no

longer sanctioned by a transcendent central power, but normalized by the immanent adequation of a subject and reality, wherein each supports the

other. The authority of the narrating subject derives from successfully making "meaningful" statements about reality; the reality of observed scenes derives from the documentary experience of the itinerant writer.11 Balzac first becomes an "authorized" realist because of his success as a commercial author writing for the market, in depicting the successes and

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failures of other citizen-subjects negotiating market society, not by any decree of the king, his court, or the Academie Franqaise.

In his take-off on the tableau de Paris genre ('Tableaux Parisiens" in Les Fleurs du Mal), Baudelaire puts such normalized realist discourse to flight. Even while placing moderist poetry in close contact with the modern city, Baudelaire works both to deny discursive mastery of the real and to sub- vert the subject of desire. In the poems of the "diurnal" cycle, the urban

fidneur appears lost and mystified amidst the teeming cityscapes he en- counters, unable to derive stable meaning from them. In the poems of the "nocturnal" cycle, conversely, the urban night-owl feverishly evokes scenes of lust and passion in a vain attempt to re-kindle his own world-

weary desire.12 Taken to the extreme, each of these tendencies courts serious danger: desperate interpretation bounces off the blank wall of the

meaningless city, relegating the flineur to private interiority ("Le Cygne," "Les Sept Vieillards"). Monadic subjectivity itself, in turn, disappears into the black hole of hopeless desire whose only true end is death ("Danse Macabre," "Reve Parisien").

The last poem of the nocturnal cycle, however, stages the perpetual re-awakening of the city in the absence of any observing subject: the event- free imperfect tense and the elimination of the first-person pronoun trans- form the tableau de Paris and normalized-realist narrative into a "plane of

consistency" where anything could happen to anyone because nothing yet has and no one is there. In the "Tableaux Parisiens," as glossed by Mallarme, "rien n'a eu lieu que le lieu" ("nothing has taken place but the

place"). This transformation sets the stage for the final poem of Les Fleurs du Mal, "Le Voyage" (which appears for the first time, like the 'Tableaux Parisiens", in the significantly revised second edition of the collection). Here the blank wall of meaningless experience and the black hole of tragic subjectivity are both left far behind, as an indeterminate "we" of collective enunciation embarks on a voyage "to plumb the depths of the unknown in search of the new."

The post-signifying regime of subjectification thus still struggles with an after-image of the regime of significance in the figure of some (absent) guarantor or guarantee of stable meaning, its only resource and solace

being the delusion of individual subjectivity. Desire is either blocked, as by the meaninglessness of existence in the Sartrean "Absurd," bouncing off the blank wall back onto the desolate subject; or surrendered, as in the Lacanian metonymy of desire for the lost object, falling into the black hole of tragic subjectivity ... OR (recall the importance of the third, fourth, nth term in an inclusive series) ... or it refuses both extremes (and the ex-

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62 Eugene W. Holland

clusive disjunction promoting them as the only alternatives), re-surfaces from the black hole of subjectivity to inscribe or pierce the blank wall of social existence, forms a rhizome of collective enunciation, criss-crosses the deterritorialized earth on an endless voyage of exploration and discovery.

Deterritorialization in Signifying and Post-Signifying Regimes

A Thousand Plateaus thus distinguishes among three kinds or degrees of deterritorialization with respect to regimes of signs and faciality:

(1) Signifying regimes are characterized by merely relative deter-

ritorialization, for although discourse can be produced endlessly, it is only assigned meaning by the despot or his priests, always pinned to the white wall of the despot's face.

(2) Deterritorialization becomes absolute in post-signifying regimes with an averted face, inasmuch as there is no common measure by which to compare and judge subjective interpretations; it remains negative insofar as interpretation ultimately leads to the unproductive black hole of "just one man's opinion".

(3) Deterritorialization becomes absolute and positive only when the

search for meaning is abandoned in favor of experimentation, and when

such experimentation intersects and connects with the experiments of

others in a depersonalized, collective form of enunciation, such as is sug- 13

gested by the indeterminate "we" of Baudelaire's final "Voyage".3 We are clearly quite far from the notion of deterritorialization as it

appeared in the Anti-Oedipus, where the term designated "merely" the

revolutionary potential of human history, as opposed to reterritorialization

as the "dead hand of the past." This is partly because the plateau we have

been considering ("On Several Regimes of Signs") explicitly eschews his-

tory, presenting instead an abstract typology of sign regimes. Post-signify- ing subjectification may well describe, say, romanticism at the fall of the

ancien regime, but it characterizes equally well the Protestant Reformation, the Jewish exodus from Egypt, and so forth. This is not to say, however, that the focus on history (and even an insistence on universal history), which distinguishes Deleuze and Guattari from so much poststructuralism today, is suddenly gone from A Thousand Plateaus. On the contrary, there is

continued reflection on history, which is unavoidably the history "of"

capitalism-i.e. history as it is produced and defined by capital: as the

inexorable spread of the market worldwide. "There is only one world

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Deterritorialization 63

market," Deleuze and Guatarri insist: "the capitalist one" (455), in relation to which the various kinds of State (ex-"socialist" ones as well as ex- "liberal-democratic" ones, and dependent neo-colonial as well as revolu-

tionary post-colonial states) merely serve as so many different "models of realization" of capitalist axioms. The two moments of territorialization which the Anti-Oedipus grounded in the dynamic of capital expansion are now re-distributed over, on one hand, trans-national capital as locus of

high-speed deterritorialization and, on the other hand, various forms of State as loci of reterritorialization.

Beyond Post-Signifying Subjectification

It is in this connection (among others) that a new-found caution-a kind of "post-anti-humanism"-intervenes in A Thousand Plateaus to

qualify the former anti-Oedipal enthusiasm for the para-personal, the molecular, the schizophrenic. "It is time once again," they say at one point, "to multiply practical warnings" (188). For the new post- signifying regime of subjectification appears to be already on the wane, its mode of subjection to classical market capitalism being replaced by an even newer mode of "machinic enslavement" to the axioms of advanced monopoly capitalism which bypasses subjectivity altogether. Market research these days-com- mercial and political alike-no longer bothers to interview sample subjects for their personal responses to test ads; instead it hooks up machines to measure galvanic skin response, pupil dilation, and heart rate. Conscious, subjective responses become increasingly irrelevant as the axioms of high- speed capital plug more and more directly into the body and the uncon- scious, creating ever-new artificial organs to respond to the objects it has

produced to satisfy them (temporarily). In this light, some degree of "reter- ritorialization" looks pretty good, if only for defensive purposes. As Deleuze and Guattari recommend,

... you have to keep small supplies of signifiance and subjectification, if only to turn them against their own system when circumstances demand it... and you have to keep small rations of subjectivity in sufficient quantity to enable you to respond to the dominant reality. (160)

This may sound a lot less revolutionary than the Anti-Oedipus, and

perhaps it is. A Thousand Plateaus is in any case a lot less romantic. Any lingering suspicions of an earlier exaggerated or uncritical enthusiasm for

"schizophrenia" should now be dispelled by the very cautious, nuanced treatment of deterritorialization and the body-without-organs. Indeed, if

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the rubric "capitalism and schizophrenia" no longer seems appropriate for the second volume, it is largely because schizophrenia hardly gets men- tioned in A Thousand Plateaus (and doesn't appear in the English index at all). Capitalism, on the other hand, receives renewed attention as a major agency of deterritorialization, though "only" in the sphere of human his-

tory.14 Here, Deleuze and Guattari evidence a combination of sheer ad- miration and hard-headed critical analysis of the dynamics of capitalist expansion and consolidation that in Marx would have been called "dialec- tical." Even considered in this respect alone, without mention of its remarkable contributions to linguistics, comparative anthropology, zoo-

semiotics, theories of the State, and so on, A Thousand Plateaus represents an invaluable sequel to the Anti-Oedipus.

The Ohio State University

NOTES

1. L'Anti-Oedipe, Vol. 1 of Capitalisme et schizophrenie. (Paris: Minuit, 1972) [English translation as Anti-Oedipus: Capitalism and Schizophrenia by R. Hurley, M. Seem, H. Lane. (New York: Viking, 1977)]; Mille Plateaux, Vol. 2 of Capitalisme et schizophr6nie (Paris: Minuit, 1980) [English translation as A Thousand Plateaus: Capitalism and Schizophrenia by B. Massumi (Minneapolis: University of Minnesota Press, 1987)]; page references to the English translations follow citations in the text and notes.

2. See especially pp.1-16, 68-84, and 106-109; Deleuze's Difference et repetition (1968) and Logique du sens (1969) are contemporaneous with Derrida's early works

Speech and Phenomena, Of Grammatology, and Writing and Difference (all of which ap- peared in 1967).

3. On the role of "style" in the Anti-Oedipus, see my "The Anti-Oedipus: Postmodernism in Theory, or the post-Lacanian historical contextualization of

psychoanalysis," Boundary 2 14:1 (1988) 291-307. 4. In a perspective informed (like Lyotard's) by a reading of Kant, Deleuze

emphasizes the distinction between free aesthetic and rule-bound rational judgment; see his La philosophie critique de Kant (Paris: PUF, 1963). [English translation as Kant's Critical Philosophy by H. Tomlinson and B. Habberjam (Minneapolis: University of Minnesota Press, 1984)].

5. Deleuze and Guattari suggest at one point that their writing is based on short-term rather than long-term memory (16), which may contribute to the book's

non-linearity. (There is occasion to speculate here on the relation between short-term

memory discourse and postmodernism.) 6. Schizoanalysis would situate deconstruction historically in relation to the

processes of deterritorialization and particularly the de-coding that accompanies it.

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7. See "The Communist Manifesto" in Lewis Feuer ed., Marx and Engels: Basic Writings on Politics and Philosophy (Garden City, N.Y.: Doubleday, 1959) pp.6-41; quotation from p.10.

8. It should be clear that this celebration had nothing to do with "the schizophrenic" as a clinical entity--whose catatonic state is blamed in the Anti- Oedipus on the psychiatric establishment's refusal to countenance the process of schizophrenia, as befits Guattari's long-standing commitment to the "anti-psychiatry" movement; see esp. pp.88, 113, and 122-37.

9. Kafka: Pour une litterature mineure (Paris: Minuit, 1975). [English translation as Kafka: Toward a Minor Literature by D. Polan (Minneapolis: University of Minnesota Press, 1986)]; see my "Commentary" in the special issue of The Journal of Modern Greek Studies on "Minor Literature" [8:1 (May 1990)] 125-33.

10. The following is based on my Baudelaire and Schizoanalysis: The Socio-Poetics of Modernism (forthcoming from Cambridge University Press). It may not be possible to deploy Deleuze and Guattari's terminology fruitfully or convincingly in as short an essay as this; but the attempt is surely in line with their willful under-determination of "concepts" and their advocacy of writing for short-term rather than long-term memory.

11. On normalization in post-signifying regimes see pp.129ff.; for more on Balzac along these lines, see Chapter 3 of Christopher Prendergast's The Order of Mimesis: Balzac, Stendhal, Nerval, Flaubert (Cambridge: Cambridge University Press, 1986).

12. On the diurnal and nocturnal cycles of the 'Tableaux Parisiens," see Ross Chambers, 'Trois paysages urbains: Les Poemes liminaires des 'Tableaux Parisiens'," Modern Philology 80:4 (May 1983) 372-89; and "Are Baudelaire's 'Tableaux Parisiens' about Paris?" in On Referring in Literature, Issacharoff and Whiteside, eds. (In- dianapolis: Indiana University Press, 1987) 95-110.

13. The best real instance of absolutely deterritorialized collective enunciation I know of is still improvisational jazz; see my "'Introduction to the Non-Fascist Life': Deleuze and Guattari's 'Revolutionary' Semiotics," Esprit Createur XXVII:2 (Summer 1987) 19-29.

14. See in particular Plateau 12 "1227: Treatise on Nomadology - The War Machine," esp. pp.416-423; Plateau 13 "7000 B.C.: Apparatus of Capture"; and Plateau 14 "1440: The Smooth and the Striated," pp.490-92.

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