[D-G] University program on Brexit and Yellow Jacket (about << multiplicities in rhetoric>>)

[Mike Lansing]

On page 241.2 of Labor of Dionysus:

' The Welfare State was seriously eroded in the 1980s, then, in the
sense that labor was progressively excluded from the constitution and
the State's efforts toward full employment came to an end. If we take
another perspective, however,and view the Welfare State in terms of
State spending and State intervention in economic and social
mechanisms, it did not wither during this period but actually grew. The
neoliberal project involved a substantial increase of the State in
terms of both size and powers of intervention. The development of the
neoliberal State did not lead toward a "thin" form of rule in the sense
of the progressive dissipation or disappearance of the State as a
social actor. On the contrary, the State did not become a weak but
rather increasingly strong subject. "Liberalization" was not a
decentralization of power, not a reduction of the State -- any
reduction was perhaps closer to the heightened reassertion of the
"essential" State powers that Vattimo celebrates. Despite appeals to
the rhetoric of classical liberal economics, State spending (even in
most areas of social-welfare provisions) and State intervention into
the market activity actually increased (J. LeGrand and D. Winter, "The
Middle Classes and the Defence of the British Welfare State," p. 148).
In this sense, the spending structures of the Welfare State showed
signs of irreversibility and a remarkable resistance to the neoliberal
attack (Piven and Cloward, The New Class War, pp. 157-8). Neoliberalism
could not respond to the economic crisis through a dispersal and
decentralization of State power, but required on the contrary a
concentration and reinforcement of authority on social and economic
issues. While the heralded reductions were minimal, the expansions of
State spending in new areas were dramatic, particularly in terms of
military spending (Bowles, Gordon, and Weisskopf, After the Waste Land,
pp. 130ff). The neoliberal State thus did not act to reduce the
structures of the Welfare State, but rather to redirect or restructure
them. In this way, the neoliberalism of the 1980s constituted a
revolution from above that maintained the enormous economic powers and
structures created by fifty years of Welfare State politics while
diverting them to different ends.

p. 244.5 In summary, we can see that neoliberal political projects of
the 1980s coincide with postmodern liberal theory in the attempt to
exclude the category of labor from the constitution and thus displace
the social contract of the Welfare State from its center on bargaining
and negotiation. While this shift leads liberal theory to the
proposition of a thin conception of the State and a weak subject of
politics, however, neoliberal practice moves in the opposite direction
to reinforce and expand the State as a strong and autonomous subject
that dominates the social field, in the realm of public spending as in
that of judicial and police activity. These widely divergent images of
the subjective figure of the State should indicate to us that the line
of postmodern liberal theory that we have developed thus far will not
be sufficient to account for and further the practical needs of
neoliberal practice. The practice of the State of the Reagan-Bush years
to present itself as a moral authority, capable of uniting the country
in moral (not economic nor strictly juridical) terms, will provide us
with an initial line of inquiry in our attempt to grasp a more adequate
figure of the contemporary State-form.'


<-----Original Message-----> 
>From: Johnatan Petterson [internet.petterson at gmail.com]
>Sent: 12/20/2018 6:48:13 PM
>To: deleuze-guattari at lists.driftline.org
>Subject: Re: [D-G] University program on Brexit and Yellow Jacket
(about 
><< multiplicities in rhetoric>>)
>
>Could you send the excerpt(s) on the morphology of state if you should
have
>them?
>And where in Empire is this mention of an exodus happening between
>different religions?
>I think it is the right place to start: to know and to believe how to
link
>up with the Exodus in ATP,
>and remind us how orthodoxy, in order to keep its balance, summons
fear of
>any other orders in heterodoxical traces of
> ground foundations and old mansions expansions ,
> so Gabriel Tarde's study of the
>mind as waves of Desire should help the prisoner in US make strategic
sense
>of
>the panoptic foundation of the US Prison(s), the importance of how the
>sometimes pleasant or sometimes rigid architecture of the Natural Way,
>stands connected as manifold
>between a multiplicity of other walls standing firmly within the
ranges of
>those orthodox balances, and imagine what happens when you break free,
when
>you
>get granted a permission,
>after successive meetings with the security Prison tenants & security
>nurses, to visit the way the Jail looks from Outside. And what about
how
>does The Outside relate in Shape with the Natural Way's changing
>Architecture?
>I guess the Exodus between the cells shall happen, yet shall at first
>be imagined by the virtual goat
>by help of an artistic graffiti drawn up high heels on the walls of
each
>cells and doors. Each inmate is Dreaming of Ghosts: how they get
across the
>most solid Wall. Yet, unlike what told us Baruch Spinoza, it could well
>turn out imagination does not belong
>to the realm of superstition, but that Reason does not differ from it.
>Reason can rightly measure up the distance between the Cell and the
door
>leading to the outside. It is
>the first way of escape: to envision the panoptic foundation of the
Prison,
>and the way it was fortified into the Outside, or, what is it like, its
>morphology?
>Then Reason inside the mind of the Scapegoat turns as a fairy wheel and
>Builds a bridge between the Outside and the inmates still locked up.
What
>shall happen Next?
>
>
>
>Le mar. 18 déc. 2018 à 00:14, Mike Lansing <badger2 at mail2world.com> a
>écrit :
>
>> Hardt and Negri mention an exodus in Empire. This exodus is also
>> happening in religion to religion, whereby human populations become
>> more knowledgeable, knowledge slowly replacing the unwieldy violence
>> and danger of faith.
>>
>> 16 Dec 2018 Turkey Says Trump Told Erdogan He's 'Working on
>> Extraditing' Gulen
>>
>> 16 Dec 2018 U.S. Working to Extradite Cleric Fethullah Gulen
>>
>> One thing to do is to schizoanalyze Gulen's writings (if any American
>> prisoners actually have access to them). In this way the reader will
be
>> more educated about the copulations of church and state made to
appear
>> as normalcy, and perhaps desire a review of Derrida's Of
Grammatology.
>> We can excerpt H&N's passage on the morphology of the State as
related
>> in LoD. On the autopsy list, Yellow Jackets will compare to Gulen's
>> followers accused of an attempted coup.
>>
>> World's Most Dangerous Islamist Alive, Well, and Living in
Pennsylvania
>>
https://freedomoutpost.com/worlds-most-dangerous-islamist-alive-well-and
>> -living-in-pennsylvania/
>>
<https://freedomoutpost.com/worlds-most-dangerous-islamist-alive-well-
>and-living-in-pennsylvania/>
>> '....Neighbors complain of the incessant sounds of gunfire --
including
>> the rat-tat-tat of automatic weapons -- coming from the
compound....But
>> in 2008 a Federal Court ruled that Gulen was an individual with
>> "extraordinary ability in the field of education" who merited
permanent
>> residence statue in the U.S. '
>>
>> Gulen -- Turkey's Invisible Man Casts Long Shadow
>> https://wikileaks.org/plusd/cables/09ANKARA1722_a.html
>> '....We have heard accounts that TNP applicants (Turkish National
>> Police) who stay at Gulenist pensions are provided the answers in
>> advance to the TNP entrance exam.'
>>
>> Since god is death and death is absolute knowledge, who should be
>> surprised that knowledge envy takes such paths especially in a
secular
>> country such as Turkey?
>>
>> <-----Original Message----->
>> >From: Johnatan Petterson [internet.petterson at gmail.com]
>> >Sent: 12/14/2018 4:46:39 PM
>> >To: deleuze-guattari at lists.driftline.org
>> >Subject: Re: [D-G] University program on Brexit and Yellow Jacket
>> (about
>> ><< multiplicities in rhetoric>>)
>> >
>> >Le ven. 14 déc. 2018 à 19:59, Mike Lansing 
><badger2 at mail2world.com> a
>> >écrit :
>> >
>> >> Evanescence or withering away of the State: Hardt and Negri 
>would
>> >> contend that it did not happen, only a different morphology 
>(Labor of
>> >> Dionysus: Critique of State Form).
>> >>
>> >> The 'social time' mentioned in the Le Monde report exquisitely 
>meshes
>> >> with the pathologies of religion, and some of us are not 
>surprised
>> that
>> >> its automatons are freaking out as the exodus from fairy tales 
>grows,
>> >> and where knowledge replaces the very dangerous infantilism of 
>faith.
>> >> The morphology of the rhizomatic itself may be changing.
>> >>
>> >> In "Ousia and Gramme," Derrida pursues the link between the 
>problem
>> of
>> >> temporality and the logic of identity by analyzing the treatment 
>of
>> >> time in the fourth book of Aristotle's Physics. Aristotle points 
>out
>> >> that there would be no time if there were only one single now.
>> Rather,
>> >> there must be at least (two [italics]) nows -- "an earlier one 
>before
>> >> and a later one after" -- in order for there to be time. Time is 
>thus
>> >> defined as succession, however, Aristotle realizes that it
>> contradicts
>> >> his concept of identity as (presence in itself [it.]) A self-
>present,
>> >> indivisible now could never even begin to give way to another 
>now,
>> >> since what is indivisible cannot be altered. This observation 
>leads
>> >> Aristotle to an impasse, since his logic of identity cannot 
>account
>> for
>> >> the succession that constitutes time.
>> >>
>> >> Derrida articulates:
>> >>
>> >> 'Let us consider the sequence of nows. The preceding now, it is 
>said,
>> >> must be destroyed by the following now. But Aristotle then 
>points
>> out,
>> >> it cannot be destroyed "in itself" (en beautoi), that is, at the
>> moment
>> >> when it is (now, in act). No more can it be destroyed in another 
>now
>> >> (en alloi): for then it would not be destroyed as now, itself; 
>and.
>> as
>> >> a now which has been, it is....inaccessible to the action of the
>> >> following now.'
>> >>
>> >> Hence, as long as one holds on to the idea of an indivisible now 
>--
>> or
>> >> more succinctly: as long as one holds on to the concept of 
>identity
>> as
>> >> presence in itself -- it is impossible to think 
>succession....The now
>> >> must disappear in its very event....Faced with the relentless
>> division
>> >> of temporality, one must subsume time under a nontemporal 
>presence in
>> >> order to in order to secure the philosophical logic of 
>identity.'
>> >>
>> >> This is why god is death, as well as an impossibility. This is 
>also
>> >> Chekatt's "Allah Akbar," as the religious automaton reels from 
>the
>> >> internalized (non-rhizomatic) either-or terror, as a
>> >> swastiko-schizmogenetic pinball caught in the crooks of the 
>cross
>> >> (fylfot) and violently repelled to the outside as a
>> "once-and-for-all"
>> >> act.
>> >>
>> >>
>> >i am just coming back from shopping seeing the book by negri on
>> >metropolis (and i thank you for you pointing me towards buying book 
>by
>> >negri again)
>> >and even notwithstanding the pointhoodness of his analysis, whereas 
>if
>> >there is a "class"
>> >or a "city", or a "state", let's at least conceive them different in
>> >various parts of the world.
>> >
>> >the habits of the English & French speaking intellectual, is to
>> consider
>> >her or his discourse
>> >on "relatedness" i think the concept of labour might be more
>> immediately
>> >modular,
>> >because it is a Force, in the physical sense, it is unique and
>> (constantly
>> >& non-constantly) non-determinable and a bit determinable,
>> >Becoming other, as to how it is related to other Force(s);
>> >but it should be the case with State as well, in the sense that
>> Guattari
>> >told that aesthetic refining Subjectivity Process
>> >could exist at the scale of a certain City, or another. so i
thought 
>to
>> >say State was "virtual yet real" i only meant
>> >the actual electronics of the state can be invisible when you are in
>> >contact with other electrons.
>> >what could be interesting to know is when does the Philosopher or
the
>> >intellectual chooses to define
>> >an agency as "State", or the same agency in a different time 
>interval,
>> as
>> >"War Machine" or mutation machine,
>> >given the consideration taken into account of ATP Virilio related
>> about the
>> >States becoming a agency in charge
>> >of the interest of a World Mutant War Machine. if we are constrained
>> by the
>> >ATP hierarchy between States and Mutant World Machine,
>> >there can be different States cohabiting together, within a same 
>area,
>> if
>> >this area is "same", in relation to certain orders which can be 
>checked
>> >by different conceptual or partial observers, or even orders of
>> opinions.
>> >So that as we talk about Cheriff Schekatt, if it's one guy who
>> >was part of the Islamic State, which is a Nomad speedy Machine
>> travelling
>> >in Iraq, Syria, France, USA, Philippine, Syria, Libya , Egypt, etc
>> then its
>> >an interesting question
>> >to notice it failed to become a State. probably because its not
>> acquired
>> >enough Stability? its something unstable, a chaotic state in 
>electrons.
>> >But i don't think ATP would have included the idea of a Visible
State 
>(
>> >perceptible to the Persona ) as a terrorist entity as Lacan had said
>> (your
>> >quote)
>> >yet perhaps as a limited potential, which lacks the speed to think 
>how
>> to
>> >grow. in that we could compare the Islamic State such as it was in
>> Raqqa in
>> >2016 and the French State such as it is now?
>> >only inasmuch it is "self-limiting" itself. But i think the Toynbees
>> >Monads, are not "church and state" violence if it can be including 
>the
>> >perception of its limits by the Personae.
>> >that's why we have a need to connect the Monads by knowing their
>> Content
>> >(high number of agencies) with intersections schizoid medleys and
>> Personae.
>> >if you say that you have found in Dionysus Labour by Negri, a proof
>> that
>> >the State has acquired a different morphology (i assume you are 
>talking
>> >then about
>> >the impact of new handling of "immaterial" labour by cybernetics, or
>> >something the like?) i wanted to know if you thought about this new
>> >morphology
>> >to be the one of this ATP World Mutant War faithless Violent
Machine?
>> which
>> >if it were a State, would, still accordingly to ATP, then have the 
>two
>> >aspects of being Dummezil compatible,
>> >and thus Soft Power and Real Politic together? (Le Borgne et le
>> Manchot --
>> >Pompidou & DeGaulle cfr ATP) , but would be more Stable, so that we 
>are
>> >building the growing rhizomatics from its limitations?
>> >What there is in Common to the ATP Machine and ours, is not
important 
>i
>> >guess at the nomadic conceptual level, but on the time level since
>> 1980 The
>> >rhizome have grown, and thus it is just natural sortof saying
>> >the rhizomatic is different? its tautological ?? and the Rhizomes 
>being
>> >sometimes the size of Planets systems, and sometimes a few
particles 
>at
>> >planck's length, the morphology is modular.
>> >If what matters, is freeing Labour from Limits (thus from sadness),
>> freeing
>> >Personae, Medleys connections is what matters. The ATP World Mutant
>> Machine
>> >is what's the most Stable attractor of growth.
>> >I admit it is interesting, because it is Invisible, sometimes to
>> different
>> >Personae, and especially living in different cities, different
sights
>> on
>> >the Mutant ATP Growth shall be caught. The Medleys can help
>> >and act as relays in "making the ATP World Mutant Machine"
>> Perceptible, and
>> >enjoyable by Personae. A City, as said Guattari, can, on certain
>> levels of
>> >agencies, make it more
>> >immediately prehensible by the inhabitant Personae, in close
contact 
>to
>> >Medleys. That's where Labour should become interesting. Building
such
>> >Medleys, enabling sights for the Community.
>> >That's how the Community would become, if there where enough works
>> building
>> >such Schizoid Medleys, would become more "consistent", more Stable, 
>in
>> a
>> >way compatible to
>> >the other cities on the planet. Even if in a different way. Because 
>in
>> >contact with ATP World Mutant Machine.
>> >
>> >Best,
>> >J.Pett.
>> >_______________________________________________
>> >List address: deleuze-guattari at driftline.org
>> >Info:
>>
http://lists.driftline.org/listinfo.cgi/deleuze-guattari-driftline.org
>> >Archives: www.driftline.org
>> _______________________________________________
>> List address: deleuze-guattari at driftline.org
>> Info:
>>
http://lists.driftline.org/listinfo.cgi/deleuze-guattari-driftline.org
>> Archives: www.driftline.org
>>
>_______________________________________________
>List address: deleuze-guattari at driftline.org
>Info:
http://lists.driftline.org/listinfo.cgi/deleuze-guattari-driftline.org
>Archives: www.driftline.org