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By Andrew Culp

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In a world no longer illuminated by the light of God, Galileo paints “many possible borders between worlds” in a chromatic scale so as to be irresolvable from the lens of any one camera set to a single angle (81). How, then, does one continue Galileo’s journey to the far side of the moon? By refusing divine harmony and instead conspiring with divergent underground worlds. The most immediate instance of lightness, connectivism, is the realization of the techno-affirmationist dream of complete transparency.

The problem is, they know perfectly well what they are doing, but they continue doing it anyway! Philosophically, connectivity is about world-building. The goal of connectivity is to make everyone and everything part of a single world. The cases made for such a world are virtuous enough—Kantian cosmopolitanism wants perpetual peace, Marxist universalism demands the unity of theory and practice, and Habermas would have us all be part of one great conversation. Yet connectivity today is determined far more by people like Google Ideas director Jared Cohen, who demonstrates the significance of Deleuze’s argument that “technology is social before it is technical” (F, 17).

Dark Deleuze does not take up the mantle of prophetic guruism or punctual agitprop. As a project, it instead follows Deleuze’s advice to create untimely “vacuoles of non-communication” that break circuits rather than extend them (D, 175). The point is not to get out of this place but to cannibalize it—we may be of this world, but we are certainly not for it. Such out-of-jointedness is a distance. And distance is what begins the dark plunge into the many worlds eclipsed by the old. Hatred for This World “We need reasons to believe in this world,” Deleuze demands (C2, 172).

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Dark Deleuze by Andrew Culp


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