In Deleuze, Autogynephilia is a jumping off point for a Journey of Becoming

Posted: November 4, 2010 in 2010

587 B.c.-A.D. 70: On Several Regimes of Signs

Deleuze and Guatarri A Thousand Plateaus pages 128-130


1. The Jews as opposed to the empires. God withdraws his face, becom-
ing a point of subjectification for the drawing of a line of flight or
deterritorialization; Moses is the subject of enunciation, constituted on the
basis of the tablets of God that replace the face; the Jewish people consti-
tute the subject of the statement, for betrayal as well as for a new land, and
enter an ever-renewed covenant or linear “proceeding” rather than a circu-
lar expansion.
2. So-called modern, or Christian, philosophy: Descartes as opposed to
ancient philosophy. There is a primacy of the idea of the infinite as an
absolutely necessary point of subjectification. The Cogito, consciousness,
the “I think” is the subject of enunciation that reflects its own use and
conceives of itself following a line of deterritorialization represented by
methodical doubt. The subject of the statement is the union of the soul and
the body, or feeling, guaranteed in a complex way by the cogito, and per-
forms the necessary reterritorializations. The cogito is a proceeding that
must always be recommenced, haunted by the possibility of betrayal, a
deceitful God, and an evil Genius. When Descartes says, I can infer “I
think therefore I am” but not “I walk therefore I am,” he is initiating the
distinction between the two subjects (what still-Cartesian contemporary
linguists call a shifter, even though they find traces of the second subject in
the first).
3. Nineteenth-century psychiatry: monomania distinguished from
mania; subjective delusion separated from ideational delusions; “posses-
sion” replacing sorcery; a slow elaboration of passional delusion, as dis-
tinct from paranoia … The schema of passional delusion according to
Clerambault is as follows: the Postulate as the point of subjectification
(He loves me); pride as the tonality of the subject of enunciation (de-
lusional pursuit of the loved one); Spite, Rancor (a result of a reversion to
the subject of the statement). Passional delusion is a veritable cogito. In the
foregoing example of erotomania, as well as in jealousy and querulous
delusion, Clerambault stresses that a sign must follow a segment or linear
proceeding through to the end before it can begin another, whereas the
signs in paranoid delusion form an endless, self-adjusting network devel-
oping in all directions. The cogito also follows a linear temporal proceed-
ing needing to be recommenced. The history of the Jews is punctuated by
catastrophes after each of which there were just enough survivors to start
a new proceeding. In the course of a proceeding, while there is linear
movement the plural is often used, whereas there is a return to the Singu-
lar as soon as there is a pause or stoppage marking the end of one move-
ment before another begins.24 Fundamental segmentarity: one proceeding
must end (and its termination must be marked) before another begins, to
enable another to begin.
The point of subj edification is the origin of the passional line of the
postsignifying regime. The point of subjectification can be anything. It
must only display the following characteristic traits of the subjective
semiotic: the double turning away, betrayal, and existence under reprieve.
For anorexics, food plays this role (anorexics do not confront death but
save themselves by betraying food, which is equally a traitor since it is sus-
pected of containing larvae, worms, and microbes). A dress, an article of
underwear, a shoe are points of subjectification for a fetishist. So is a
faciality trait for someone in love, but the meaning of faciality has
changed; it is no longer the body of the signifier but has become the point
of departure for a deterritorialization that puts everything else to flight. A
thing, an animal, will do the trick. There are cogitos on everything. “A
pair of eyes set far apart, a head hewn of quartz, a haunch that seemed to
live its own life…. Whenever the beauty of the female becomes irresisti-
ble, it is traceable to a single quality”:25 a point of subjectification in the
departure of a passional line. Moreover, several points coexist in a given
individual or group, which are always engaged in several distinct and not
always compatible linear proceedings. The various forms of education or
“normalization” imposed upon an individual consist in making him or her
change points of subjectification, always moving toward a higher, nobler
one in closer conformity with the supposed ideal. Then from the point of
subjectification issues a subject of enunciation, as a function of a mental
reality determined by that point. Then from the subject of enunciation
issues a subject of the statement, in other words, a subject bound to
statements in conformity with a dominant reality (of which the mental
reality just mentioned is a part, even when it seems to oppose it). What is
important, what makes the postsignifying passional line a line of subjecti-
fication or subjection, is the constitution, the doubling of the two sub-
jects, and the recoiling of one into the other, of the subject of enunciation
into the subject of the statement (the linguists acknowledge this when
they speak of the “imprint of the process of enunciation in the state-
ment”). Signifiance brought about uniformity in the substance of enunci-
ation; now subjectivity effects an individuation, collective or particular.
Substance has become subject, as they say. The subject of enunciation
recoils into the subject of the statement, to the point that the subject of the
statement resupplies subject of enunciation for another proceeding. The
subject of the statement has become the “respondent” or guarantor of the
subject of enunciation, through a kind of reductive echolalia, in a
biunivocal relation. This relation, this recoiling, is also that of mental
reality into the dominant reality. There is always an appeal to a dominant
reality that functions from within (already in the Old Testament, and dur-
ing the Reformation, with trade and capitalism). There is no longer even a
need for a transcendent center of power; power is instead immanent and
melds with the “real,” operating through normalization. A strange inven-
tion: as if in one form the doubled subject were the causeof the statements
of which, in its other form, it itself is a part. This is the paradox of the
legislator-subject replacing the signifying despot: the more you obey the
statements of the dominant reality, the more in command you are as sub-
ject of enunciation in mental reality, for in the end you are only obeying
yourself! You are the one in command, in your capacity as a rational
being. A new form of slavery is invented, namely, being slave to oneself, or
to pure “reason,” the Cogito. Is there anything more passional than pure
reason? Is there a colder, more extreme, more self-interested passion than
the Cogito?


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