Since each of us was several,
there was already quite a crowd. Here we have made use of everything that came within range, what was closest as well as farthest away. We have assigned clever pseudonyms to prevent recognition. Why have we kept our own names? Out of habit, purely out of habit. To make ourselves unrecog- nizable in turn. To render imperceptible, not ourselves, but what makes us act, feel, and think. Also because it's nice to talk like everybody else, to say the sun rises, when everybody knows it's only a manner of speaking. To reach, not the point where one no longer says I, but the point where it is no longer of any importance whether one says I. We are no longer ourselves. Each will know his own. We have been aided, inspired, multiplied.

the most clas-
sical and well reflected, oldest, and weariest kind of thought. Nature doesn't work that way: in nature, roots are taproots with a more multiple, lateral, and circular system of ramification, rather than a dichotomous one. Thought lags behind nature.

That is why the most resolutely fragmented work can
also be presented as the Total Work or Magnum Opus.

The rhizome is an

History has never comprehended nomadism

Write to the nth power, the n - 1 power, write with slogans: Make rhi- zomes, not roots, never plant! Don't sow, grow offshoots! Don't be one or multiple, be multiplicities! Run lines, never plot a point! Speed turns the point into a line! 24 Be quick, even when standing still!

Don't bring out the General in you! Don't have just
ideas, just have an idea (Godard). Have short-term ideas. Make maps, not photos or drawings.

He don't plant 'tatos
Don't plant cotton
Them that plants them is soon forgotten
But old man river he just keeps rollin' along

Where are you
going? Where are you coming from? What are you heading for? These are totally useless questions. Making a clean slate, starting or beginning again from ground zero, seeking a beginning or a foundation—all imply a false conception of voyage and movement (a conception that is methodical, ped- agogical, initiatory, symbolic...).

concepts are applied have a
shared, internal essence: the self-resemblance at the basis of identity.

The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the "spiritual and moral training of the nation," to be achieved by "deriving everything from an original principle" (truth), by "relating everything to an ideal" (justice), and by "unifying this principle and this ideal in a single Idea" (the State). The end product would be "a fully legitimated subject of knowledge and society" 17 —each mind an analogously organized mini-State morally unified in the supermind of the State. Prussian mind-meld.

"Nomad thought" does not immure itself in the edifice of an ordered interiority; it moves freely in an element of exteriority. It does not repose on identity; it rides difference.

"What interests us are the
circumstances." 19

The modus
operandi of nomad thought is affirmation, even when its apparent object is negative. Force is not to be confused with power. Force arrives from outside to break constraints and open new vistas. Power builds walls.

The date corresponds to the point
at which that particular dynamism found its purest incarnation in matter, the point at which it was freest from interference from other modes and rose to its highest degree of intensity. That never lasts more than a flash, because the world rarely leaves room for uncommon intensity, being in large measure an entropic trashbin of outworn modes that refuse to die.

the greatest num-
ber, of connecting routes would exist. Some might call that promiscuous. Deleuze and Guattari call it revolution.

Manuel Delanda on Morphogenesis: "The world is amorphous, and we cut it out into forms using language."

"Hence, we may have to go beyond the simple dichotomy between complete determinism and complete indeterminism, and introduce (in Deleuze and Guattari’s words) "reverse causalities or advanced determinisms" between these two extremes. {5}"

"Given this objectivity of problems and their conditions, what may be peculiarly human is not problem-solving, but problem-posing, an activity that involves distinguishing in reality the distributions of the special and the ordinary, and grasping the objective problems that these distributions condition."


On the other hand, there is no real distinction between form and substance, only a mental or modal distinction: since substances are nothing other than formed matters, formless substances are inconceivable, although it is possible in certain instances to conceive of substanceless forms.

Every code is affected by a margin of decoding due to these supplements and sur- plus values—supplements in the order of a multiplicity, surplus values in the order of a rhizome.

Freud tried to approach crowd phenomena from the point of view of the unconscious, but he did not see clearly, he did not see that the uncon- scious itself was fundamentally a crowd.

He has no idea what a libidinal assemblage is, with all the machineries it brings into play, all the multiple loves.

Silence people, prevent them from speaking, and above all, when they do speak, pretend they haven't said a thing: the famous psychoanalytic neutrality.

All we will be told is that he became well behaved, polite, and resigned again, "honest and scrupulous." In short, cured. He gets back by pointing out that psychoanalysis lacks a truly zoological vision: "Nothing can be more valuable for a young person than the love of nature and a comprehension of the natural sciences, in particular zoology."