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….
«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.
«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”.