Perpetuum mobile

Perpetuum Mobile of Villard de Honnecourt, c. 1230

«Is it and must it remain the perpetual object of a riddle, the perpetuum mobile! This would be a way of recalling the objective consistency that the category of the problematic takes on at the heart of structures

– Deleuze, “A quoi reconnaît-on le structuralisme?”, in François Châtelet (dir.), Histoire de la philosophie VIII. Le XXe siècle, Hachette, 1973, republished in Desert Islands….

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«In vain would we seek the caresses and fondlings of our intimate selves (…), since everything is finally outside, everything, even ourselves: outside, in the world, among others. It is not in some hiding-place that we will discover ourselves; it is on the road, in the town, in the midst of the crowd, a thing among things, a man among men.” Is there for some people a new notion? (…) There was once a union of Nature and Spirit, and this union formed an outside world.»

– Deleuze, “Du Christ à la bourgeoisie”, 1946.

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«Everything is a machine. Celestial machines, the stars or rainbows in the sky, alpine machines – all of them connected to those of his body. The continual whirr of machines.

“He thought that it must be a feeling of endless bliss to be in contact with the profound life of every form, to have a soul for rocks, metals, water, and plants, to take into himself, as in a dream, every element of nature, like flowers that breathe with the waxing and waning of the moon.” [Lenz]

To be a chlorophyll – or a photosynthesis – machine, or at least slip his body into such machines as one part among the others. Lenz has projected himself back to a time before the man-nature dichotomy, before all the co-ordinates based on this fundamental dichotomy have been laid down. He does not live nature as nature, but as a process of production. There is no such thing as either man or nature now, only a process that produces the one within the other and couples the machines together. Producing-machines, desiring-machines everywhere, schizophrenic machines, all of species life: the self and the non-self, outside and inside, no longer have any meaning whatsoever.»

– Deleuze & Guattari, “Anti-Oedipus”.

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