. The Refusal of Work

The refusal of work

More than any other single watchword of the communist movement, the refusal of work has been continually and violently outlawed, suppressed and mystified by the traditions and the ideology of socialism. If you want to provoke a socialist to rage, or deflate his flights of demagogy, provoke him on the question of the refusal of work!

(Negri 1979a: 124)

To struggle against capital, the working class must fight against itself insofar as it is capital.

(Tronti, cited in ATP: 571)

Quoted from

Nicholas Thoburn's

Deleuze, Marx and Politics

At Lib.com. org

"Gilles Deleuze's (1995a: 51) comment that his last book, uncompleted before his death, was to be called The Grandeur of Marx leaves a fitting openness to his corpus and an intriguing question. How was this philosopher of difference and complexity "” for whom resonance rather than explication was the basis of philosophical engagement "” to compose the 'greatness' of Marx?1 What kind of relations would Deleuze construct between himself and Marx, and what new lines of force would emerge? Engaging with this question and showing its importance, Ã‰ric Alliez (1997: 81) suggests that 'all of Deleuze's philosophy . . . comes under the heading "Capitalism and Schizophrenia'". Since the proper name of such a concern with the 'demented' configuration of capitalism2 is of course Marx, Alliez continues: 'It can be realized therefore just how regrettable it is that Deleuze was not able to write the work he planned as his last, which he wanted to entitle Grandeur de Marx.' But this is not an unproductive regret. For, as Alliez proposes, the missing book can mobilize new relations with Deleuze's work. Its very absence can induce an engagement with the 'virtual Marx' which traverses Deleuze's texts: we can take comfort from the possibility of thinking that this virtual Marx, this philosophically clean-shaven Marx that Deleuze alludes to in the opening pages of Difference and Repetition . . . can be mobilized in the form of an empty square3 allowing us to move around the Deleuzian corpus on fresh legs."

(Alliez 1997: 81)

Cited In Thoburn's Book.

About Thoburn's book :

"A critical and provocative exploration of the political, conceptual and cultural points of resonance between Deleuze's minor politics and Marx's critique of capitalist dynamics, Deleuze, Marx and Politics is the first book to engage with Deleuze's missing work, The Grandeur of Marx."

________________________________________ _____________________

One might say the Missing Marx returns as the Unrepressed ~ .

__________AnD What I most detested was Hegelianism and dialectics.

_____

__________AnD

What I most detested was Hegelianism and dialectics.

And : The question of speed is important and also very complex. It doesn't mean the first in the race: you can be late through speed. Speed is to be caught in a becoming_ which is not a development or an evolution. One must be like a taxi, queue(ligne d'attente), line of flight, traffic jam, bottleneck, green and red lights, slightly paranoid,brushes with the police. To be an abstract and broken line, a zigzag which glides 'between'. The grass and speed. What you misnamed style just now_ charm or style_ is speed.

And :One only discovers worlds through a long, broken flight.

_AnD______as_______for___

As for the method of deconstruction of texts I see clearly what it is, I admire it a lot, but it has nothing to do with my own method. I do not present myself as a commentator on texts.

For me, a text is merely a small cog in an extra-textual practice. It is not a question of commenting on the text by a method of deconstruction, or by a method of textual practice, or by other methods; it is a question of what use it has in an extra-textual practice that prolongs the text ..

Professor D Challanger speaking

in Clinical Critical terms as the hat was in the wind

How else?

How else can one write of those things which one doesn't know, or knows badly? It is precisely here that we imagine having something to say. We write only at the frontiers of our knowledge, at the border which separates our knowledge from our ignorance and transforms the one to the other.
Only in this manner are we resolved to write. To satisfy ignorance is to put off writing until tomorrow -or rather, to make it impossible. Perhaps writing was a relation to silence altogether more threatening that that, which is supposed to entertain with death.
_______________________

Difference and Repetition.

Radio DelEuZe

21.12.09