If the dream of the totalitarian state is regimentation of affect, the dream of the capitalism machine is conversion of affect into value.

(Source: twitter.com)

The fantasy of the singular Other is a panacea for the fear of the multiplicity and unpredictability of power.

(Source: twitter.com)

Making love with you
is like drinking sea water.
The more I drink
the thirstier I become,
until nothing can slake my thirst
but to drink the entire sea.

Kenneth Rexroth, The Love Poems of Marichiko: VII (via hellanne)

In all my dreams I drown.

(via darkbowie)

(via janesvanity)

The question is never “To act or not to act?” it’s only “Which of several possible actions?”

Value at the deepest, most fundamental level is not the “why?” of something but the “why not?” of something else.

(Source: twitter.com)

When our intellectual desires can be met at the click of a button, the scarce element in relationships becomes, “I like your energy.”

(Source: twitter.com)

John Miller: The Ruin of Exchange

Space is the ultimate medium of exchange. Money is a token or object of exchange. Money may represent “in the last instance” the materials and goods that people want to exchange, but the accumulation of money eventually becomes the end of exchange. Even this must occur through space.
Time is money. Space is not money.
Space is the arena where social relations are produced and reproduced.
Technological advances leave the public sphere a ruin.
The Theory of Ruin Value
Ruinscape: Walkmen, iPods, cell phones
One thing equals so much of another – that is the transparency of the market.
Diffuseness is the residual promise of space.

Being upset that people are invested in their own interests and not yours is like being upset at gravity, or rain. Go ahead, but, you know.

(Source: twitter.com)

Our tragedy is not the death of philosophy, it’s that we won’t be around to witness philosophy’s absolutely inevitable renewed flourishing.

(Source: twitter.com)

The incompatibility of ethics and corporate capitalism is not moral, it’s metaphysical.

(Source: twitter.com)

The start of the archival experiment

The collection below was the first long series of tweets I collected for archival. I am trying to rebuild the timeline, but it has become almost impossible as there is no functional interface for browsing a past history or reliably finding specific tweets without knowing their URI, so here’s the series as a plain-text transcript until I can rebuild it accurately.

Folks, coffee is a crucial part of modern capitalism.

You can’t have modern capitalism unless everybody gets up and goes to work at the same time

The human body isn’t really ideally constructed for getting up and working 8 hours straight. Or more. That shit takes chemicals.

The thing is, there are stimulants I respond to much better than coffee, and fuck me up less. But they’re not legal, cheap, and everywhere.

The irony is that our cultural tolerance for caffeine has gotten way too high. It doesn’t do the trick anymore. We’re still tired.

So what’s the solution? Adderall! Adderall for everybody.

Work more. Work longer. Work harder. It doesn’t matter if you wear out your body and push it beyond the limits of its endurance.

You know WHY it doesn’t matter? Because we have more bodies lying around than jobs for them to do. Yep.

Capitalism doesn’t care about the integrity of any particular body - or of any particular mind. It’s about value and labor time.

That’s exactly why Marx begins his exploration of value in Capital w/ the question of quantifiable labor time.

The most fundamental building block of capitalism is the transformation of qualified labor into quantified labor.

That’s the essence of Fordism and Taylorism, as Gramsci writes in the Prison Notebooks.

And the only way for labor to be fully quantified is to make bodies equivalent to each other in terms of potential activity.

The thing is, of course, that bodies are NOT equal to each other in terms of potential activity.

That great Spinozan-Deleuzian mantra: we do not yet know what the body can do.

What we DO know is that by pumping them full of chemicals and regimenting them, we can make make bodies MORE similar to each other.

This is what Foucault calls ‘technologies of power,’ or ‘subjectification.’

Foucauldian technologies of power have very little to do with your fetish for leather. Sorry, queer theorists.

Waking everybody up at the same time so they can go to work at the same time is MUCH more part of social repression than sexual orientation.

In fact, ‘sexual orientation’ is just a convenient way to distract you from ACTUAL mechanisms of social repression.

Foucault says this SO clearly in the History of Sexuality. He argues AGAINST the ‘repressive hypothesis.’ Like, on the first page.

But somehow three generations of ‘theorists’ have managed to get stuck on the word ‘sex’ and ignore everything else Foucault said.

Here’s the saddest news I can give you about your sexual revolution:

No matter how dirty or perverted that thing was that you did last night, ‘long as you get up the next morning and go to work, nobody cares.

Bodies are regimented SO THAT and TO THE EXTENT THAT they can be made to produce the necessary quantified labor in an identical manner.

To return to our original subject: these assertions are perfectly illustrated by the shifting place of specific chemicals in our society.

Did you ever stop to wonder how public opinion in the United Stated could shift so radically from Prohibition to alcohol poisoning?

The answer is the invention of ‘the weekend.’

'The weekend' is a concept that labor unions invented for you. Be grateful.

But the thing is, once ‘weekends’ were invented, the temporality of alcohol in relation to labor could be regimented.

When do we drink? We drink on the weekend. We work during the week.

You know you’re not supposed to drink on a weeknight. We have names for people who do that, and we assume they don’t have jobs.

Conversely, a Sunday morning hangover is funny, but a hangover at work is irresponsible.

If you look at American temperance literature from the late 19th century, it’s all about one very specific fear:

the fear that, having taken the first drink, the consumer won’t know when or how to stop.

Once ‘the weekend’ is invented, alcohol can be made to fit in with the biorhythm of capital: start drinking Friday, stop drinking Sunday.

The regimentation of bodies and their desires is the most important substrate of capitalism. That’s what D&G are saying in Anti-Oedipus

And the legalization, distribution, and regimentation of narcotics is a crucial part of this relentless organization of bodies.