If I said decisively, “I have seen God,” that which I see would change. Instead of the inconceivable unknown—wildly free before me, leaving me wild and free before it—there would be a dead object and the thing of the theologian, to which the unknown would be subjugated. — Georges Bataille
We know now that a text is not a line of words releasing a single ‘theological’ meaning (the ‘message’ of the Author-God) but a multi-dimensional space in which a variety of writings, none of them original, blend and clash. The text is a tissue of quotations drawn from the innumerable centres of culture. — Roland Barthes, “The Death of the Author”

(via postmodernchristianity)

The anguish of the neurotic individual is the same as that of the saint. The neurotic, the saint are engaged in the same battle. Their blood flows from similar wounds. But the first one gasps and the other one gives. — Georges Bataille
All the cynical tactics of bad conscience, just as Nietzsche and then Lawrence and Miller analyzed them to arrive at a definition of civilized European man: the hypnosis and the reign of images, the torpor they spread; the hatred of life and of all that is free, of all that passes and flows; the universal effusion of the death instinct; depression and guilt used as a means of contagion, the kiss of the Vampire: aren’t you ashamed to be happy? follow my example, I won’t let go before you say, “It’s my fault,” O ignoble contagion of the depressives, neurosis as the only illness consisting in making others ill; the permissive structure; let me deceive, rob, slaughter, kill! but in the name of the social order, and so daddy-mommy will be proud of me; the double direction given to ressentiment, the turning back against oneself, and the projection against the Other: the father is dead, it’s my fault, who killed him? it’s your fault, it’s the Jews, the Arabs, the Chinese, all the resources of racism and segregation; the abject desire to be loved; the whimpering at not being loved enough, at not being “understood,” concurrent with the reduction of sexuality to the “dirty little secret,” this whole priest’s psychology — there is not a single one of these tactics that does not find in Oedipus its land of milk and honey, its good provider. Nor is there a single one of these tactics that does not serve and develop in psychoanalysis, with the latter as the new avatar of the ‘ascetic ideal.’ — Deleuze and Guattari, Anti-Oedipus (291)
The painter does not paint on an empty canvas, and neither does the writer write on a blank page; but the page or canvas is already so covered with preexisting, preestablished clichés that it is necessary to erase, to clean, to flatten, even to shred, so as to let in a breath of air from the chaos that brings us the vision. — Gilles Deleuze and Félix Guattari, What is Philosophy?

(via autonomistrebelnews)

My hypothesis is that the prison was linked from its beginning to a project for the transformation of individuals. People tend to suppose that the prison was a kind of refuse-dump for criminals, a dump whose disadvantages became apparent during use, giving rise to the conviction that the prisons must be reformed and made into means of transforming individuals. But this is not true: such texts, programmes, and statements of intention were there from the beginning. The prison was meant to be an instrument comparable with- and no less perfect than- the school, the barracks, or the hospital, acting with precision upon its individual subjects.

The failure of the project was immediate, and was realised virtually from the start. In 1820, it was already understood that the prisons, far from transforming criminals into honest citizens, serve only to manufacture new criminals and to drive existing criminals even deeper into criminality.

It was then that there took place, as always in the mechanics of power, a strategic utilization of what had been experienced as a drawback. Prisons manufactured delinquents, but delinquents turned out to be useful, in the economic domain as much as the political. Criminals come in handy. For example, because of the profits that can be made out of the exploitation of sexual pleasure, we find the establishment in the 19th century of the great prostitution business, which was possible only thanks to the delinquents who served as the medium for the capitalization of everyday, paid-for sexual pleasure.

Another example: everyone knows that Napoleon III was able to seize power only with the help of a group consisting at least on its lower levels, of common-law criminals. And one only needs to see the workers’ fear and hatred of the criminals during the 19th century to understand that the criminals were being used against them, in social and political struggles, as agents of surveillance and infiltration, preventing and breaking strikes, and so forth.

— Michel Foucault, Power/Knowledge
There is not one but many silences, and they are an integral part of the strategies that underlie and permeate discourses. — Michel Foucault, The History of Sexuality, Vol. 1
Maybe the target nowadays is not to discover what we are, but to refuse what we are. — Michel Foucault

heteroglossia:

According to Forbes, the least valuable college majors include English, history, anthropology, humanities, philosophy, art, and music. It should be questioned whether a society that so undervalues these fields deserves to continue.