Zhahravaughanism



Zhah’s thought is an ontological anarchism that consists of a critical evaluation of capitalism and ideology. It advocates an insurrectionary response to the capitalist realism of control societies in the differentiated replication of a thought of nomadic schizophrenia. Zhahravaughanism is a politics that deterritorializes and reterritorializes politics itself in a mode of flux upon the plane of immanence in the creation of noveltous lines of flight. The Rhizome is central to the philosophy of Zhah, particularly in reterritorialization, for it is the plane of nomadologic chaosophy, the fluid multiplicity of the multitude.

Desire here refers to the machinic and productive Desire of Deleuze and Guattari. Desire is a productive mechanism, for it is an expression of the will-to-power, the will to create and differentiate purely, the dance of flux, of multiplicity, of the schizoid. D+G’s desire may appear similar to Foucault’s Power, and there is no doubt there are parallels between the two. Foucault’s power is, like Desire, an all-encompassing concept, for Power is epitomized not only in the political sphere but in the fields of the world-historical, the social, the oedipal, and the body as well. Power is inevitable, although Foucault didn’t necessarily view this negatively. Nietzsche, who heavily influenced Foucault, spoke of the positive and creative potentialities of power that arise whence an individual has not exerted power over others but over himself.

Baudrillard noted that both D+G’s Desire and Foucault’s Power act solely as the mirror of the fluxus immanence that is capital and thus are nonrevolutionary. Though, the Desire of D+G differentiates itself from Foucault’s Power in that it must be liberated, for the Schizoid of Nomadology deterritorializes desire itself in a fluid, muliplicitious liberation of desire. Under a postanarchist interpretation, we can channel Desire toward a politics of anti-politics of autonomy, contrary to the commodifying, demographizing symbolic exchanges of capital. The politics will be deterritorialized in an anti-politics and reterritorialized in a politics of novelty, embodied by the rhizome. Such is applied to economism in the insurrection of the social realm. Though is this but a simulation of hyperreality? Is such a condition inescapable, for does the terrorist remain hostage to insurgency; the nomadic schizoid to insurrection? If so, what is the fault? For, revolution - quasi-reformism - must be deterritorialized. And perhaps the insurrection itself is a mode of creation, of conceptualization. Perhaps the insurrection is itself a manifestation of the fluctuating, multiplicitious, multitudinous rhizomatic plane of immanence spearheading new lines of flight.

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