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

[Mike Lansing]

What is Negri's most recent book?

For Sozhenitsyn, it is the theologian that exposed church-and-state
that we focus on in our schizoanalysis and hari-splitting, because
Macron is not under investigation though Trump is: the Mueller-Russian
investigation. Therefore, Gulen is our model for the schizoanalysis of
models, and is classic Guattari and also quite comparable to Yellow
Jackets against church-and-state capitalism:

13 Nov 2018 Afghan Forces Raid Schools Allegedly Linked to 'Gulen
Movement'
(site not secure)\
www.themedialiine.org/news/afghan-forces-raid-schools-allegedly-linked-t
o-gulen-movement/

'The Age of European Christianity....2. The putting into place of a
division of Christian populations by a new type of religious machine,
resting in particular on the parish schools created by Charlemagne and
which survived the disappearance of his empire.'

The Vice President of the U.S. is symbolic for the founding of the
journal, Islamochristiana in 1975. This connection is comparable to
Flynn as Guattari in the Mueller investigation. Considering the
Whitewater real estate scandal for the Clintons, the question remains
unanswered: From whom did Gulen purchase Pennsylvania real estate?

We see this church-and-state pathology early on in the desire of the
Colonizer to set up religion and schools for the Creek Indians, and for
this we will be excerpting from Green's The Politics of Indian Removal:
Creek Government in Crisis.


<-----Original Message-----> 
>From: Johnatan Petterson [internet.petterson at gmail.com]
>Sent: 12/28/2018 5:59:39 AM
>To: deleuze-guattari at lists.driftline.org
>Subject: Re: [D-G] University program on Brexit and Yellow Jacket
(about 
><< multiplicities in rhetoric>>)
>
>hi Mike
>
>i have not read LoD i have just started Metropolis. Thank you for your
>excerpt!
>
>This is what i get from your excerpt and the few first chapters of this
>most excellent recent book by Negri written on his own.
>
>__
>the excerpts claims status from a re qualification of <<labour>> 
>which the
><<postmoderns>> (assuming Deleuze, perhaps with Guattari)
>had previously disqualified as a concept. Negri sees that the West has
>become so wealthy riches, as some other parts of the world, like say
the
>Elites of
>"periphery". the Moons as well come to mind, with the big future mines
of
>water and uranium in the Skies... Tony Negri is not sure if this is
due to
>the modification operated through the morphology of State as a strata
>agency: mission accomplished by Thatcher & Reagon in the 1980's (?)
>Or if its the reverse (?) But it does not matter which sense,
backwards or
>forwards.
>Many people in those rich areas have been re-affected to a growth in
the
>tertiary sector, towards a fourth sector: Telecommunication &
Education,
>so that the operation of Reagone and Thatcher is satisfyed. The Crowds
of
>the new world, do not always understand the meaning of their new
labour:
>the old affectation of work in old subjectivities still anchor to an
old
>Despote, which was cumbersome quite some time before Thatcher &
Reagon. Now
>that's what happens in France, which is not moving fast like
>Reagon-Thatcher had wanted other countries further away in Peripheria,
to
>move (hence the discontents of Yellow Jackets)
>Deleuze mentions this (in Pourparler i think): << many young men ask
to 
>be
>motivated, but for what's sake? >> The answer:
>Reagon & Thatcher, and their genius inspiration from Adam Smith, happy
>bestower of the Wealth to the Nations.
>Negri finds that what he has found in Marx to be a <<General 
>Intellect>>
>matches well with the way the gear switch from one
>sort of labor to another labor, one Society (disciplinary?) to the next
>(control?) implies in social affects and intellectual affects.
>Between the Old Europe described by Rumsfeldt in 2003, and the New
Europe
>invented by Reagon and his advisor Adam Smith, there is a gap to be
>bridged, which T.Negri finds to be the beehive locomotive of the
>Metropolis, agency...
>
>Where people can "struggle", and "reclaim the common". escape from
>"command" , escape from the Telecommunication tower and its Teachings?
>Asked Tony Negri.
>
>my impression, is that the General Intellect does not leave enough
room for
>singularities in the Locomotive Beehive to claim what is a value by
>themselves.
>where does start the territory of my neighbor, can indeed be a matter
of
>struggle, it can indeed as well sometimes be found a solution
>to that question is an arrangement, a new clause as to what is proper
to
>somebody. what is common to all, after everyone & sundry struggled.
but in
>the end,
>shall we be any further closer to the Center of Despotism
(totalitarian) ,
>or closer to Democracy? Nietzsche alluding to the multitudes as to a
>Millerian world of sex, and Deleuzian, something filthy, like hoards of
>cattle and wild beasts, raises the question:
>are we in honest this lore lacking People, in name's sake of whom we
want
>the common for, in our struggles? thus the interesting question is
Utopia :
>how it becomes true in our people's Imagination qua people's Reason:
>what shall happen when the cattle has won against Reagon & Thatcher,
and
>gets its bliss of free action in Heaven, free action: no labour!, and
the
>sweat land of the Cattles dream of the Commons. I think its quite
possible
>the struggles of the Yellow
>Jackets will succeed, Referendum Initiative Popular, etc, and a Dream
>shall become True. But i say the interesting question is what happens
next?
>what shall we envision and ask the Common World to look like for those
>originals who have in them an habit of creating and poising values?
>Changing the Values within the Commons? Is that already possible right
now
>??
>the Common could become the dictature of petit bourgeois mediocrity as
>well: <<we have perhaps already seen too much of uglyness during the 
>war>>
>: so answered my grandmother when i asked to see her naked. Just as the
>Invisible_Comitee claims to the <<uglyness>> of the 
><<aesthetic>> to win
>over the State. Let's trust the Yellow Jacket and Negri, we shall have
>loads of shit in our Commons, to paraphrase Trump!! I guess i prefer
the
>Education geared towards Aesthetics, so that the Cattle can visualize
and
>decide in advance by becoming <<a People who thinks>> , a 
>Multiplicity and
>NOT a Multitude, seeking what is the Common Good held the Future for
the
>multiple,
>but for this People to be able to Govern by Democracy, bestowing
Freedom to
>the Citizens of the World, that takes so many centuries of struggles,
so
>many times and not the kind of struggles in a way Toni Negri envisions
>them, alas. He's a bit like Lenin, an Intellectual talking to a Crowd,
not
>even a seer, a priest rather, inspired by sadness? he's got some
>interesting idea, like the one of a big, very huge "Empire", which is
not
>right, not wrong, but its a literature only readable by a cattle who
does
>not yet think. Nobody thinks yet in our cattle perhaps. The lines of
>Territory do move, the lines of our Common do move?
>
>PS Mike, about this guy Gulen you mention, the corruption of the
Clintons
>and the terrorism of the state through the example of Soljzenitsin, I
am
>not sure i would
>not need a sounder explanation. Are you just saying: "all corrupt, let
them
>freak be swept away!!" or are you rather schizo-analysing something
with a
>sharp
>precision lazer torch targeted towards a prolific public hair that
you'll
>see ill in our head, and that you want seen removed or modified?
>
>Happy Hannukka & Nueva Ano, JonPett.
>
>
>
>
>
>Le mer. 26 déc. 2018 à 19:41, Mike Lansing <badger2 at mail2world.com> a
>écrit :
>
>> 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:
>>
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>> >Archives: www.driftline.org
>> _______________________________________________
>> List address: deleuze-guattari at driftline.org
>> Info:
>>
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>> Archives: www.driftline.org
>>
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