Ethics of schizoanalysis

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by  Mehdi Parsa

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Title: Ethics of schizoanalysis
Author: Mehdi Parsa
Section: Academic articles
Abstract: In this essay I read Deleuze and Guattari’s Anti-Oedipus: Capitalism and Schizophrenia
from an ethical point of view. My main question refers to a claim that Michel Foucault
made in his preface to Anti-Oedipus: “Anti-Oedipus (may its authors forgive me) is a book of
ethics”. I try to elaborate on this suggestion in conversation with Jacques Lacan’s Ethics of
Psychoanalysis, a 1959-1960 seminar published under the same title. This essay responds to
Lacan’s formulation of an unconscious desire by way of Deleuze and Guattari’s
social-machinic perspective. In my interpretation Anti-Oedipus accounts for an ontological
ethics in terms of an unconscious desire that is exteriority. I take the notion of socius as the
key element of this exterior desire and therefore as the true site of ethics.
Keywords: schizoanalysis, ethics, Anti-Oedipus, desire, unconscious
©
Copyright 2022 Parsa.
Correspondence: Mehdi Parsa, e: [email protected].
Received: 8 October, 2021.
Accepted: 31 December, 2021.
Published: 15 January, 2022.
How to cite: Parsa, Mehdi. “Ethics of schizoanalysis.” Inscriptions 5, no. 1 (January 2022):
98-104.
This is an open-access article distributed under the terms of the Creative Commons Attribution
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use, distribution or reproduction is permitted which does not comply with these terms.
Ethics of schizoanalysis
Mehdi Parsa1
Abstract
In this essay I read Deleuze and Guattari’s Anti-Oedipus: Capitalism and Schizophrenia
from an ethical point of view. My main question refers to a claim that Michel Foucault
made in his preface to Anti-Oedipus: “Anti-Oedipus (may its authors forgive me) is
a book of ethics”. I try to elaborate on this suggestion in conversation with Jacques
Lacan’s Ethics of Psychoanalysis, a 1959-1960 seminar published under the same title.
This essay responds to Lacan’s formulation of an unconscious desire by way of Deleuze
and Guattari’s social-machinic perspective. In my interpretation Anti-Oedipus accounts
for an ontological ethics in terms of an unconscious desire that is exteriority. I take the
notion of socius as the key element of this exterior desire and therefore as the true site
of ethics.
Keywords: schizoanalysis,ethics,Anti-Oedipus,desire,unconscious
Introduction
from a subjective or intersubjective morality
to a truly ontological ethics.
The book Anti-Oedipus radically critiques psy-
choanalysis and also introduces an alternative I. The transcendental
to it. This alternative Deleuze and Guattari,
synthesis of unconscious
the book’s authors, call schizoanalysis. I would
like to construe the alternative Deleuze and
This leads me to discuss the nature of desire,
Guattari sets out in Anti-Oedipus in light of
the unconscious desire, in Lacan and Deleuze
Lacan’sformulationofanethicsofpsychoanal-
and Guattari. First, desire is the notion that
ysis. DeleuzeandGuattariintroducethefigure
links ethics to psychoanalysis. In fact, psycho-
of the schizophrenic as a basis for formulat-
analysis sheds new light on ethical thought by
ing their alternative for psychoanalysis. The
introducing unconscious desire. Before Freud,
figure of the schizophrenic takes the place of
ethical problems were considered in terms of
Freud and Lacan’s “neurotic”. This figure al-
a conscious will. With Freud, ethics had to
lows Deleuze and Guattari to radically trans-
be redefined on the basis of a desire that was
form psychoanalysis, and to invent schizoanal-
unconscious. Now,ifAnti-Oedipusprovidesan
ysis. Further, this replacement allows Deleuze
alternative to psychoanalysis, and at the same
andGuattaritodisavowoftheroleoftheOedi-
time,asFoucaultsuggests,itisaworkofethics,
pal family in psychoanalysis. Here I will argue
it is because it reformulates the notion of un-
that the move from an ethics of psychoanalysis
consciousdesire. Inthisreformulationdesireis
to an ethics of schizoanalysis entails a move
definedfirstasnon-familial,non-personal,and
1 EreignisCenterforPhilosophyandtheArts..
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non-structural; rather it is considered machinic. tureofunconsciousdesire. Withschizophrenic
Second,desireisdefinedintermsofproduction figuressuchasAdolfWölfliandjudgeSchreber
as a legitimate synthesis. The outcome of this Deleuze and Guattari show that unconscious
accountisthattheunconsciousisbothexterior desire initially is desiring-production.2 Here,
toandconstitutiveofpersonsandfamilialstruc- the unconscious is the field of production, and
tures and entities. By introducing a machinic consciousness the field of consumption, and it
and productive desire schizoanalysis renders is in the figure of the schizophrenic that the
the unconscious as an exteriority. nature of the unconscious comes to the sur-
This is the main task of Deleuze and Guat- face. This is why they replace the traditional
tari’s project: to reformulate the nature of the Freudian metaphor of the theatre with that of
psychoanalytical desire by giving an account thefactory;theunconsciousdoesnotrepresent
oftheunconsciousdesireunderlyingpureexte- things, it produces them. And desire, the un-
riority. They criticize existing psychoanalysis conscious desire, is machinic. Therefore, if the
for reducing the unconscious to an image of unconscious is primary and transcendental, de-
conscious structures and entities. According sirecannotbeconsideredintermsofproduced,
to them, psychoanalysis in Freud and his heirs, representational entities. Desiring is essentially
includingLacan,failstoliberateitselffromthe different from willing or needing. Despite the
bounds of consciousness and therefore cannot psychoanalytical account, the schizoanalytical
provideforatrueunconsciousduetoitsdepen- desireisnotnegativeorgroundedinlack;desir-
dencyonthefamilialandonpersonalrolesand ing means producing. And Deleuze and Guat-
structures (the roles of the father, the mother tari insist that the production of desire is not
and the child). Deleuze and Guattari summa- imaginary or fantastic; rather, it is real.3
rizethispsychoanalyticalfamilialismunderthe Thetranscendentalunconsciousmustbeim-
title of Oedipus, claiming that the true uncon- personal and exterior to personal minds, as it
sciousmustbetranscendentalandnottranscen- marks a transcendental exteriority. Hence, the
dent, which is to say that it must condition the conscious will is the product of a real transcen-
production of conscious entities without itself dental desire. A real, immanent synthesis un-
being based on conscious products. Psycho- dergirds productive unconscious desire. Pro-
analysis must lay the ground for a true syn- duction here is indeed synthesis but not the
thesis of consciousness, rather than analysing transcendent synthesis of complete objects we
its pre-existing structure. Family, and partic- associate with a full subject; rather, it is an
ularly the Oedipal family, is a derivative and immanent synthesis of partial objects. This
produced structure, and the persons involved constitutes the core of Deleuze and Guattari’s
are simply products. Therefore, the familial account of desiring-production: If the relation
structure and the Oedipal unconscious cannot ofthepsychetotheoutsideiscalledexperience,
satisfy the requirements of a true transcenden- this experience takes place in terms of produc-
tal unconscious. tion. Further, the unconscious experience is
Unlike Freud, whose favourite patients are the productive site of both the subject and the
neurotics, Deleuze and Guattari formulate the object of experience. On the one hand, expe-
unconscious in terms of psychosis, and partic- riencing and constructing the subject are one
ularly schizophrenia. It is in the figure of the andthesameprocess. Ontheother,theprocess
schizophrenicthatweshouldsearchforthena- throughwhichthesubjectisunderproduction
2 DeleuzeandGuattari1983,15-16,19.
3 Ibid.,26.
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is identical to the process through which the ship between the unconscious desire and the
outside world is under production. This view conscious will. The conscious will must be
underlies the central role of the unconscious: regulated in conformity with the unconscious
The unconscious is not a site of cognition, and desire. The latter is prior to the former. You
also not a site in which a fully produced sub- shouldactinconformitywiththedesirewhich
ject experiences, but rather the site where the already is in you and constitutes you. In this
subject has real experiences. This subject, fur- way, Lacan’s formula is compatible with the
thermore, is permanently under production. Stoic formula of ethics which can be summa-
Andmoreimportantly,andmoreradically,the rized as an injunction to “live in accordance
unconscious marks the productive register of with nature”. The Stoic formula implies that
the outside world. nature signifies what is exterior to the living
In this sense, experience underlies a practice subjectandbeyondhisconsciouscontrol. Such
linking speculative reason to practical reason. an exteriority is exemplified in the Stoic think-
Ethics belongs to the transcendental exterior- ing about misery, suffering, and death. The
ity, formulated by Deleuze and Guattari in Stoic ethic is a method to live with your mis-
terms of unconscious desire. In short, ethics is eries and, ultimately, with death, with the in-
not the matter of psychology (or any Oedipal evitable factuality of your death. These are
psychoanalysis) but rather ontology. things that happen from without; they cannot
be reduced to conscious categories. Deleuze’s
II. Desiring the event specific term for this irreducible exteriority in
Logic of Sense is the event or fate. In “Twenty-
Now, we have a double formula in defining
First Series of the Event” in Logic of Sense he
desire: it is desiring-production as immanent
introduces Joe Bousquet as a true Stoic who
synthesis and it entails exteriority (the onto-
takes his “inclination for death” as the truth of
logical register). This relation between desire
his desire. In reference to Bousquet’s Stoicism,
as immanent synthesis or production and its
Deleuze writes,
exteriority is at the centre of my reading as
it constitutes the ethics of schizoanalysis. The It is in this sense that the Amor
relationformsthegroundofourinterrogation fati is one with the struggle of free
of Lacan and Deleuze’s Stoicism. man. My misfortune is present in
In the conclusion to his 1959-60 seminar all events, but also a splendor and
on the Ethics of Psychoanalysis Jacques Lacan brightness which dry up misfor-
formulated his view of ethics around the ques- tune and which bring about that
tion “have you acted in conformity with the the event, once willed, is actual-
desirethatisinyou?”4 Inmyreading,whatLa- ized on its most contracted point,
can formulates is the exteriority of desire: “the on the cutting edge of an opera-
desirethatisinyou”isdifferentfrom“yourde- tion. (Deleuze 2015, 154)
sire”,andyoushouldregulateyouracts,which
are normally based on “your desire”, with the DeleuzetranslatestheStoicpassivityinrelation
exterior desire which is in you as the uncon- toanexterioreventintowhatconstitutesthein-
scious. Lacan considers ethics in terms of “the terioroffreeman. Thisentailsatensionwithin
relationshipbetweenactionandthedesirethat will or desire, which is indeed the tension be-
inhabits it”.5 I translate this into the relation- tween conscious will and unconscious desire:
4 JacquesLacan,TheSeminarofJacquesLacan,BookVII,translatedbyDennisPorter(Norton: 1997),314.
5 Lacan1997,313.
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It comes into being when I will what happens affinity with Freudian Oedipalism. Deleuze
to me, whatever it may be, including my mis- and Guattari’s relationship with Lacan is in-
fortune, my miseries, and my death. Thus, the deed very controversial. Let us discuss this re-
Lacanianformulaofactinginconformitywith lationship in more details.
the desire that is in you can be construed in Lacan’s formula seems well compatible with
the Deleuzian terminology of Logic of Sense as Deleuze’s ethical view in Logic of Sense and
making a passive synthesis with the event, in- withDeleuzeandGuattari’saccountoftheun-
corporating the exterior event within yourself, conscious desire in Anti-Oedipus. But this is
and in short, loving the fate (Amor fati). just one side of the picture. There are indeed
In Anti-Oedipus, this exteriority receives a two tendencies in Lacan’s work regarding de-
more ontological register as it is rendered in sire. Deleuze and Guattari summarize these
terms of machines: everything is a machine two tendencies or two poles in a footnote in
and a machine is composed of flows of desire reference to Serge Leclaire:
and of interruptions of these flows. My de-
sire is that in me which is exterior, which is Lacan’s admirable theory of desire
to say that it is the same as that which flows appears to have two poles: one re-
in nature. What Deleuze and Guattari take as lated to ‘the object small a’ as a
machines are natural machines, and nature is desiring-machine, which defines
composed of machines that interrupt, break, desire in terms of a real produc-
and connect the flows of desire. Ethics, how- tion, thus going beyond any idea
ever, is the practical affirmation of the flows of need and any idea of fantasy;
of desire as my nature, an affirmation which and the other related to the ‘great
is evental. Desire-production is the flow itself other’ as a signifier, which rein-
whichisunderstoodastheprocessualorimma- troduces a certain notion of lack.
nent synthesis. This renders the synthesis with (Deleuze and Guattari 1983, 27;
the event in me as the practical affirmation of footnote)
the exteriority of the event (my death) as my
According to the first tendency, Lacan defines
essence and my nature. Human nature must
desire in terms of lack. This is indicative of La-
essentially be exterior nature itself. A Stoic liv-
can’sstructuralismofthesymbolicorderwhich
inginaccordancewithnatureimpliesawhole,
is organized in terms of the big Other. This
a conflagrant fire, which synthesizes imma-
tendency is harshly criticized in Anti-Oedipus.
nently, and my consciousness is just one of the
According to this criticism, Lacan’s account of
ephemeral products of this fire. But the fire
the symbolic order does not sufficiently break
burns in me (or walks with me) as well as in
with the imaginary order. For Lacan, the sub-
any entity; this fire is the unconscious desire.
jectemergeswithinalinguisticstructure. This
III. Ethics of the Real symbolicstructuralemergenceisfarfromwhat
Deleuze and Guattari take as real production.
In this way, we can connect Lacan’s ethics of Therefore, his account of the unconscious re-
psychoanalysis with Deleuze’s reading of Stoic mains in the image of consciousness; the struc-
ethics, and with Deleuze and Guattari’s Anti- tural unity reflects the imaginary ego, despite
Oedipusasabookofethics. Theyareconnected Lacan’seffortstodistinguishthem. Thereal,in
by a similar approach to unconscious desire. this account, remains impossible, which is far
But as mentioned, Anti-Oedipus at the least is fromDeleuzeandGuattari’sapproachinwhich
criticaltoLacanbecauseofthispsychoanalyst’s therealisnecessary. ForDeleuzeandGuattari,
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who stand against the structuralist moments of lyst, indicates that he was aware of the exteri-
Lacan, the unconscious is not a symbolic struc- orityofrealunconsciousdesire. Suggestion,in
ture, but a real process. It is machinic, has to this view, is when the analyst applies his own
do with natural and vital machines, not struc- image of reality onto the patient. Lacan here
tural ones. Deleuze and Guattari’s notion of rejects any presupposition that good human
desiring-production is indeed a positive coun- nature or proper adaptation within representa-
terparttowhatLacancallstheRealandrenders tional reality may serve as definitions of health.
impossible. He makes a similar claim with regard to the
But it would be a simplification to reduce therapeutic desire of analyst to cure:
Lacan’s work to this pole. Deleuze and Guat-
tari, in the quoted remark, summarize another We have to deal with that as if it
tendency in Lacan’s thought under his notion were something that is likely to
of ‘objet petit a’ and identify it with their own leadusastray,andinmanycasesto
‘desiring-machine’ and desiring-production. dosoinstantly. Iwillevenaddthat
Let us review the moments in Lacan’s Ethics of one might be paradoxical or tren-
Psychoanalysis where this tendency surfaces. chant and designate our desire as
In the second section of chapter 22, Lacan a non-desire to cure (Lacan 1997,
discusses an inherent relation between life and 219).
death and suggets that death intrudes into life
The analyst does not possess a better human
and life into death.6 Apparently, death here
naturethatthepatient,heisnotbetteradapted
signifies the impersonal processes which are
to reality, and therefore he does not have a
beyondthesymbolicorder. Sotheintrusionof
therapeutic task. The ethics of psychoanalysis
death onto life is indeed the injection (synthe-
rejects any therapeutic relationship between
sis)ofdesireinme. Lacanalsoreferstoitbythe
the analyst and the patient. Deleuze and Guat-
German term Das Ding and devotes two chap-
tari’s schizoanalysis takes exact direction from
ters of his seminar to this notion: here, accord-
Lacan’sthought,bypositingtheschizophrenic,
ing to Lacan, the object of desire is not merely
not as the subject of therapy, but rather as the
a lack but a real thing-ness, a dead thing-ness,
productive idea.
a plenitude. This compares well to Deleuze
LetussummarizethesetwotendenciesinLa-
and Guattari’s idea of a body without organs
can’s thought as the two poles of structuralism
as anti-production (death), which in synthesis
thatDeleuzeunpacksinhisearlytext“Howdo
withproductionofpartialobjects(life)grounds
werecognizeStructuralism?” Onepoleconsists
desiring-production. It is in his 1957-1958
of a structural fixation and systematicity, and
seminar Formations of the Unconscious, that La-
the other of a structural permanent circulation
can introduces the object of desire as objet petit
whichisonlypossibleasaparadoxicalelement,
a in reference to the Kleinian partial objects,
or aleatory point, an element which is moving
which are the main ground of Deleuze and
bynature,servestocirculatethestructure,and
Guattari’s account of desiring-production.7
constitutes its life and existence. By the first
Furthermore, the distinction Lacan makes
pole desire is designated as lack, and by the
between analysis and suggestion, as well as his
second as production. Obviously, the second
position against the therapeutic desire of ana-
6 JacquesLacan,EthicsofPsychoanalysis: TheSeminarofJacquesLacan,BookVII,translatedbyDennisPorter
(NortonandCompany: 1997),294.
7 JacquesLacan,FormationsoftheUnconscious: TheSeminarofJacquesLacan,BookV,translatedbyRussellGrigg
(Polity: 2017),148-9;cf. 213-216;cf. 363.
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Parsa Ethics of schizoanalysis
poleisthesiteoffreedomanddefinestheethics of desire, or material socius, in nature. This
of schizoanalysis. In this regard, the figure of underlies the way natural freedom or contin-
the schizo must be considered in terms of the gency generates conscious and subjective free-
circulativeelementofstructure,theelementof dom, and transcendental material ethics leads
freedom. to empirical morality.
Hence, Deleuze and Guattari introduce the
IV. A Machinic Socialism primitive existence of socius in terms of the
very materiality of the earth, which is where
The ontological nature of ethics receives a so-
territoriesandgroup-identitiesemerge. Socius
cial register in Anti-Oedipus. Ethics as the
is a name for the flows of desire in nature at a
glue of societies, as what connects people to-
point where human and other persons are un-
gether by generating them, is described in
derconstruction. Thus,andinthisview,prim-
Anti-Oedipusintermsofapre-individualsocius;
itive societies, where such constructions first
inotherwords,sociusmarksthepre-individual
appear, are not familial in the Oedipal sense. It
sociality of desire. Here, Deleuze and Guattari
isonlylater,underdespotism,andthroughthe
provide an account of ethics which is beyond
mediation of the imperial state, that the role
the intersubjective register of the symbolic or-
of the father appears as mirroring the task of
der: socius provides a source for an ethics in
the despot. And then, under capitalism, this
the real.
role receives an independence generative of
InthethirdchapterofAnti-Oedipus,Deleuze
nuclear families. This is indeed the history of
andGuattariprovideasocial-historicalaccount
the emergence of conscious persons.
of the ontological nature of ethics along three
Hence, society is a machine that produces
registers of territorialism, despotism and cap-
individuals, and not a primary structure that
italism, in which socius evolves and takes dif-
determines them. In other words, the exterior-
ferent forms along with different formulations
ity of the transcendental unconscious renders
of freedom (natural freedom or contingency,
it a primary sociality which is not structural
determination,individualfreedomorfreewill).
but machinic: “Our definition of schizoanaly-
In this account, desire as an element of ethics
sis focused on two aspects: the destruction of
is discovered primitively in the materiality of
theexpressivepseudoformsoftheunconscious,
the earth. Deleuze and Guattari then goes on
and the discovery of desire’s unconscious in-
toexplainhowtheterritorializationofthisma- vestments of social field”.8 The expressive and
terial desire results in the formation of persons
structural forms of the unconscious must be
and Oedipal structures. Their account aims
destroyed to clear the space for a true social-
to disavow an understanding of societies as es-
ity of an unconscious which is machinic and
sentially grounded in common needs of estab-
productive. In Lacanian terms, there are two
lished individuals. Rather, it describes how
accounts of exteriority: one that relies on the
these individuals are historically produced and
Real and another that draws on the symbolic
the character of their material sociality as it
order. Structuralism takes only the latter as
was prior to their emergence. It would then
a site of sociality, but Deleuze and Guattari
be wrong to understand ethics in terms of the
introduce a sociality grounded in the Real, a
relationshipbetweenconsciousindividualsand
machinic sociality, or socius.
their needs or wills. There must be an a priori
Thus, at the heart of the primary socius
and ontological ethics grounded in the flows
stands the notion of desire. The established
8 DeleuzeandGuattari1983,167.
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Ethics of schizoanalysis Parsa
posterior society is based on individual needs, desiring-production. In Anti-Oedipus Deleuze
whereas the notion of desire marks a pri- and Guattari repeat that desiring-production
mary sociality which is not composed of fully- and social production are one and the same
formed individuals. In the same manner, in thing (1983, 28-29). In so far as theirs is a
“Jean-Jacques Rousseau: Precursor of Kafka, matter of persons, which is to say, the connec-
Celine and Ponge” Deleuze rejects the idea tion between ethics and morality, an ethics of
of common needs as the raison d’etre of soci- schizoanalysis discovers the exteriority of my
eties, declaring that “one of Rousseau’s con- unconscious desire which appears as living in
stant themes is that need is not a factor which (discordant) accordance with nature, or of a
bringspeopletogether: itdoesnotunite,itiso- loveoffate. Theunconsciousdesireisthealien
lateseachofus”,9 AlongwithGuattariDeleuze in me, the exterior which is inside, the death
claims in Anti-Oedipus that, “society is not ex- within life.
changist,thesociusisinscriptive: notexchang-
ing but marking bodies, which are part of the References
earth”.10 First, it is desire that unites. But
Deleuze, Gilles. Logic of Sense. Translated by
it does not unite isolated individuals, rather
Constantin V. Boundas, Mark Lester, and
it is social desiring-machines that are primar-
Charles J. Stivale. London and New York:
ily linked together on the earthly body. Sec-
Bloomsbury, 2015.
ond, this approach to sociality entails a related
——. Logiques du Sens. Paris: Les Edition de
view regarding the economy which is primar-
Minuit, 1969.
ilybasedondesireandproduction,ratherthan
——. Desert Islands and Other Texts. Edited by
need and exchange.
David Lapoujade, translated by Michael
Taormina. Los Angeles: Semiotext(e),
Conclusion
2004.
Anethicsofschizoanalysisdealswiththenat- ——, and Felix Guattari. Anti-Oedipus:
uralflowsofdesirewhichareexteriorandprior Capitalism and Schizophrenia. Translated by
to any conscious interiority and any Oedipal Robert Hurley, Mark Seem, and Helen R.
(familial) or structural (symbolic) unconscious. Lane. Minneapolis: University of
ThecritiqueofOedipusmirrorsthecritiqueof Minnesota Press, 1983.
structuralismandresultsinamachinicaccount Lacan, Jacques. Ethics of Psychoanalysis: The
of desire. If ethics is the site of desire it is a site Seminar of Jacques Lacan, Book VII.
of true unconscious desire which cannot be re- Translated by Dennis Porter. New York:
ducedtoconsciousneeds;ifethicsisanelement Norton and Company, 1997.
toanysociality,itissointermsofasociusthat
——. Formations of the Unconscious: The Semi-
is a productive element in any sociality, and
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this is why it must be defined on the basis of
Russell Grigg. Cambridge: Polity, 2017.
9 Deleuze2004,52.
10 DeleuzeandGuattari1983,185.
104 January 2022 – Volume 5
Parsa Ethics of schizoanalysis
©
Copyright 2022 Parsa.
Correspondence: Mehdi Parsa, e: [email protected].
Received: 8 October, 2021.
Accepted: 31 December, 2021.
Financial statement: The scholarship for this article was conducted at the author’s own
expense.
Competing interests: The author has declared no competing interests.
How to cite: Parsa, Mehdi. “Ethics of schizoanalysis.” Inscriptions 5, no. 1 (January 2022):
98-104.
January 2022 – Volume 5 105