[D-G] D&G on Brexit

[Mike Lansing]

Jeffrey A. Bell, Philosophy at the Edge of Chaos, does not mention
Markova's Filosofia iz Khaosa: Zh. Delez i postmodernizm v filosofii,
nauke, religii (Philosophy from Chaos: Gilles Deleuze and Postmodernism
in Philosophy, Science, Religion). Guattari mentions the Carlolingian
era (Schizoanalytic Cartographies) and Markova parallels Deleuze:

'Meaning now depends on the place a thing occupies in relation to this
despot, owing its existence to while serving the ends of the despot.
Describing this process in terms of the rise of monarchy, for example,
Roberts writes the following: 'Under the Carolingians the practice
began of 'vassals' of the king doing him homage; that is to say, they
acknowledged with distinctive ceremonies, often public, their special
responsibilities of service to him. He was their lord; they were his
men....The old loyalties of the blood-brotherhood of the
warrior-companions of the barbarian chief began to blend with notions
of commendation in a new moral ideal of loyalty, faithfulness and
reciprocal obligations....The same dynamic took place in Islam, where
social ties began being conceived in terms of (umma [italics]) -- the
brotherhood of believers -- rather than blood. In these cases, one
moves from an emphasis on the materiality of human existence in social
and political ties to an idealized, abstract criterion, which Deleuze
and Guattari describe as "a cerebral ideality that is added to,
superimposed on the material evolution of societies, a regulating idea
or principle of reflection (terror) that organizes the parts and the
flows into a whole" (AO 219).'
(Clancy RF, Towards a Political Anthropology in the Work of Gilles
Deleuze: Psychoanalysis and Anglo-American Literature [2015] p. 166)

This yields a more clear picture of how Islam infiltrated pre-Islam
Chechnya, even though there were originally hundreds of different
languages throughout the Caucasus. Before White Eyes came to America,
there were approximately 300 different languages. Thus, the modus
operandi is the destruction of difference and diversity via a tendency
to homogenize.

Esli istinnost' religioznogo znaniia obespechivaetsia ostustviem v nem
kakikh by to ni bylo zamutniaiushchikh ego detalei zemnoi zhizni (eti
detali mogut prisutstvovat', tol'ko esli oni priobshcheny k
transtsendentnomu bozhestvennomu miru, naprimer, fakti zemnoi zhizni
Khrista), to nauchnoe znanie tem bolee isitnno, chem osnovatel'nee ono
osvobozhdeno ot kharakteristik poznaiushchego sub'ekta vsiakogo roda
sluchainykh momentov, narushchikh techenienaychnogo eksperimenta.
If the truth of religious knowledge is ensured by the remaining of any
details of his life on earth that pass over him (these details can be
present only if they are attached to the transcendental divine world,
for example, the facts of the earthly life of Christ), then scientific
knowledge is more true than it is more thoroughly freed from the
characteristics of the knowing subject and all sorts of random moments
that violate the course of scientific experiment.'
(Markova LA, Nauka i Religii [Science and Religion], p. 247)