Reading this treatise by Deleuze and Guattari makes me realize that it is an enactment of the very rhizomatic negotiations that their thought has. —Deleuze and Guattari A Thousand Plateaus have criticized their theories of nomadology, capitalism, desire, and deterritorialization as being “antihistorical,”. Deleuze and Guattari’s ‘War Machine’ as a Critique of Hegel’s Political of A Thousand Plateaus: Nomadology, Anthropology, and Authority’.

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Of course, the great bodies of a modern State can hardly be thought of as Arab tribes. These religions are not, in effect, separable from a firm and constant orientation, from an imperial de jure State, even, and especially, in the absence of a de facto State; they have promoted an ideal of sedentarisation and addressed themselves more to the migrant components than the nomadic ones.

Goethe and Hegel are old men next to Kleist. The difference is that chess machind and decodes space, whereas Go proceeds altogether differently, territorialising or deterritorialising it make the outside a territory in space; consolidate that territory by the construction of a second, adjacent territory; deterritorialise the enemy by shattering his territory from within; deterritorialise noomadology by renouncing, by going elsewhere A body corps is not reducible to an organism, any more than esprit de corps is reducible to the soul of an organism.

What we have here is something like the flipside or the outside of the State-form—but in what sense? The State does not give power pouvoir to the intellectuals or conceptual innovators; on the contrary, it makes them a strictly macuine organ with an autonomy that is only imagined yet is sufficient to divest those whose job it becomes simply to reproduce or implement of all of their power tne.

Goethe and Hegel, State thinkers both, see Kleist as a monster, and Kleist has lost from the start. To the heaviness of the bridge, to the striated space of thick and regular piles, he opposed a thinning and discontinuity of the piles, surbase, and vault, a lightness and continuous variation of the whole. Speed and absolute movement are not without their laws, but they are the laws of the nomos of the smooth space that deploys it, of the war machine that populates it.

Nomadology: The War Machine by Gilles Deleuze

Nomad science does not have the same relation to work as royal science. It is not just their obstinate defence wra their privileges. It is the form of interiority of all science.


The compars is the legal or legalist model employed by royal science. For what can be done to prevent the theme of a race from turning into a racism, a dominant and all-encompassing fascism, or into a sect and a folklore, microfascisms? These metaphors in many ways illuminate other philosophical texts, as well as current events, but they remain metaphors. It does not ally itself with a universal thinking subject but, on the contrary, with a singular race; and it does not ground itself in an all-encompassing totality but is on the contrary deployed in a horizonless milieu that is a smooth space, steppe, desert, or sea.

Making the absolute appear in a particular place—is that not a very general characteristic of religion recognising that the nature of the appearance, and the legitimacy, or lack thereof, of the images that reproduce it are to debate? The regime of work is one of Form, one that binds and formulates a subject of work within a space of striated habits that can be controlled.

A Few Notes on Nomadology: The War Machine

It is as if Gothic conquered a smooth space, while Romanesque remained partially within a striated space in which the vault depends on the juxtaposition of parallel pillars. Is the war machine already overtaken, condemned, appropriated as part of the same process whereby it takes on new forms, undergoes a metamorphosis, affirms its irreducibility and exteriority, and deploys that milieu of pure exteriority that the occidental man of the State, or the occidental thinker, continually reduces to something other than itself?

Thus he remained an evolutionist, and posited a state of nature. These two heads are in constant interference in the classical image of thought: States always have the same composition; if there is even one truth in the political philosophy of Hegel, it is that every State carries within itself the essential moments of its existence.

The war machine answers to other rules. The situation is much more complicated than we have let on.

The earth does not become deterritorialised in its global and relative movement, but at specific locations, at the spot where the forest recedes, or where the steppe and the desert advance. The universalist religions that have had dealings with nomads—Moses, Mohammed, even Christianity with the Nestorian heresy—have always encountered problems in this regard, and have run thr against what they have termed obstinate impiety.


Deleuze became known for writing about other philosophers with new insights and different readings, interested as he was in liberating philosophical history from the nokadology of one perspective. So there is a great danger of identifying the structural relation between the two poles of political sovereignty, and the dynamic interrelation of these two poles, with the power of war.

Even early Islam favoured the theme of the hegira, or migration, over nomadism; rather, it was through certain schisms machibe as the Nnomadology movement that it won over the Arab or Berber nomads.

Leave a Reply Cancel reply Enter your comment here One of the reasons for the hegemony of the West was the power of its State apparatuses to striate the sea by combining the technologies of the North and the Mediterranean and by annexing the Atlantic.

Nomadology: The War Machine

As converter and capturer, the State does not just relativize movement, it reimparts absolute movement. Just a moment while we sign you in to your Goodreads account. Second, even nomadolkgy the nomadic trajectory may follow trails or customary routes, it does not fulfil the function of the sedentary road, which is to parcel out a closed space to people, assigning each person a share and regulating the communication between shares. The hypothesis of the Urstaat seems to be verified- The State clearly dates back to the most remote ages of humanity.

These essences are distinct from sensible things, as well as from ideal, royal, or imperial essences. This does not shield the State from more trouble, this time with the body of intellectuals it itself engendered, but which asserts new nomadic and political claims. The State is sovereignty.

In short, whenever the irruption of war power is confused with the line of State domination, everything gets muddled; the war machine can then be understood only through the categories of the negative, since nothing is left releuze remains outside the State. The vault is no longer a form but the line of continuous variation of the stones.