Anti-Oedipus II, Lecture 5, 4 June 1973

<p><em>The Deleuze Seminars</em> is a collection of audio recordings, transcriptions, and English translations of, and supplemental materials from, the lectures French philosopher Gilles Deleuze gave during his career at the University of Paris 8.</p>

<p>In his third year at Vincennes, Deleuze continues to expand the concepts developed for <em>Anti-Oedipus</em> with the long view of the second volume, <em>A Thousand Plateaus</em>, in progress. Moreover, alongside these sessions, Deleuze alone and with Guattari develop texts for publication that correspond directly to the seminar: Deleuze’s conference presentation, ‘Nomadic Thought’ for the July 1972 conference ‘Nietzsche aujourd’hui?’ at Cerisy-la-Salle is published in 1973; second, Deleuze and Guattari’s ‘Bilan-Programme pour machines désirantes’ appears in <em>Minuit </em>2 (January 1973), and then is included as an appendix to the revised edition of <em>Anti-Oedipus </em>(1975).</p>

<p>In session 5, 4 June 1973, with the transcript commencing in mid-session, Deleuze discusses how psychoanalysis prevents the emergence of a subject’s own statements (with several notable examples), but also presenting the positive query as what condition would allow this very emergence of individual or group statements. He briefly refers to Kafka as a counterexample, his inscription of childhood memories in the “Letter to the Father” which reveals, Deleuze argues, Kafka’s humor. Deleuze then reviews the conclusions reached in the previous discussion of Baudrillard and then proposes to consider recent writing by Jean-Pierre Faye,<em> Langages totalitaires</em> <em>(</em>Paris: Hermann, 1972<em>)</em>, i.e., texts that provide evidence of material conditions of exchange. After a break, Deleuze provides a brief summary of his reading of Baudrillard and Faye, then connecting Foucault’s <em>The Archeology of Knowledge </em>to their analyses, the statement having a form “as such” (<em>en tant que tel</em>), that is, its emergence as innovation, as a kind of multiplicity within a discursive formation, particularly in Foucault’s discussion (in <em>The Archeology of Knowledge</em>) of the production of nineteenth-century statements in specific types of space.</p>

<p>No recording of this session is available currently, nor are the French transcripts at WebDeleuze of adequate quality. Hence the original French transcript provided here, in Open Data Text (odt) format, is from the Le Terrier web site. A revised French transcription of the WebDeleuze transcription and its new English translation in odt format is also included. [WebDeleuze was founded by Richard Pinhas -- a student in Deleuze's seminars -- who, with the Deleuze family's support, developed transcripts and translations of many of the seminars. Le Terrier is a multimedia site providing a small but important set of Deleuze transcripts, as well as documents by numerous other writers and artists, at http://www.le-terrier.net/index2.html.]</p>

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<p>Les Séminaires de Deleuze sont une collection d'enregistrements audio, de transcriptions et de traductions en anglais et de documents complémentaires des conférences que le philosophe français Gilles Deleuze a donné lors de sa carrière à l'Université de Paris 8.</p>

<p>Dans la séance 5, le 4 juin 1973, dont la transcription commence à la mi-séance, Deleuze parle de la manière dont la psychanalyse empêche l’émergence des propres déclarations d’un sujet (avec plusieurs exemples notables), mais présente également la question positive comme étant la condition qui permettrait cette émergence même des déclarations individuelles ou de groupe. Il fait brièvement référence à Kafka comme contre-exemple, son inscription de souvenirs d’enfance dans la « Lettre au Père » qui révèle, selon Deleuze, l’humour de Kafka. Deleuze passe ensuite en revue les conclusions tirées de la discussion précédente sur Baudrillard et propose ensuite de considérer les écrits récents de Jean-Pierre Faye, <em>Langages totalitaires</em> (Paris : Hermann, 1972), c’est-à-dire des textes qui fournissent des preuves des conditions matérielles de l’échange. Après une pause, Deleuze offre un bref résumé de sa lecture de Baudrillard et Faye, puis relie <em>L’Archéologie du savoir</em> de Foucault à leurs analyses, l’énoncé ayant une forme « en tant que tel », c’est-à-dire son émergence comme innovation, comme une sorte de multiplicité au sein d’une formation discursive, en particulier dans la discussion de Foucault (dans <em>L’Archéologie du savoir</em>) sur la production d’énoncés du XIXe siècle dans des types d’espace spécifiques.</p>