Description
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2,000 years ago Cicero warned us against the idea that other people are functionally prey from whom we extract the profit. Unfortunately, his arguments have been forgotten and we inhabit a society that insists that the exploitation of others is not only acceptable but necessary and admirable. As Deleuze and Guattari and others have demonstrated, this logic leads to an idea of the self that is entirely devoid of human sympathy. We think we are exploiting others but we are in fact re-conceptualizing ourselves as extraction/consumption machines that have no other values or functions. Within this context, caring for others as valuable and even beautiful is an act of resistance.
Cicero De Officiis Book 3 50-57
Deleuze and Guattari A Thousand Plateaus - Plateau 6
Delueze and Guattari Anti-Oedipus
Koran Al-Mutaffifin and Al-Isra (amongst many other passages)
Deluzism by Ian Buchanan particularly the last chapter.
Clarification: For those of you who are deep into Deleuze and Guattari they have inverted the traditional presentation of "Surface" and "Depth". They see our current percieved "Depth" as a folding of exterior systems internally and so what we feel as depth is in fact all surface and true depth comes from the interface between our bodies and the external world - hence surface is true depth. I could not figure out a clear way to articulate this within the context so I simply used "Surface" and "Depth" in the sense that listeners would understand because they correlate with what D&G are expressing when they invert the language. They are opposed to the notion of a Cartesian concept of a transcendent interior 'soul' or Freudian 'psychological' self. Hence, passive consumption does nothing because it does not go 'inside' - it simply passes through/over.
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