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By David Savat, Mark Poster

Deleuze was once serious about the computing device and the technological. during this collective and decided attempt to discover not just the usefulness of Deleuze in wondering our new electronic and biotechnological destiny but in addition the leading edge nature of his ideason the subject, participants spotlight Deleuze's detailed negotiation among the geographical regions of philosophy, technology, and paintings and aspect to the expanding dominance of know-how in our daily lives. Essays authored through William Bogard, Abigail Bray, Ian Buchanan, Verena Conley, Ian prepare dinner, Tauel Harper, Timothy Murray, Saul Newman, Luciana Parisi, Patricia Pisters, Mark Poster, Horst Ruthrof, David Savat, Bent Meier Sørensen, and Eugene Thacker.

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Historically, if the energetic machine expressed the disciplinary bourgeois society of the eighteenth and nineteenth centuries, computers, electronic and cybernetic machines express today what Deleuze calls the society of control. The latter cannot be separated from a shift in capitalism from speculation and accumulation towards circulation, the abstract and often dizzying process of the buying and selling of products in which the importance of market­ ing exceeds that of the commodities themselves.

In doing so the user exceeds their inherent binary structures. At stake is the optimal use of digital technology to produce networks that function like rhizomes. By means of the rhizome Deleuze and Guattari develop the concept of smooth space that undoes the striated space of the state and the war machine (Deleuze and Guattari 1 9 8 7: 351-423 ) . They show how in the thirteenth century, in the steppes of Asia, nomads invented a war machine to combat the state from outside of its perimeters. In the era immediately post-1968, they find it productive to lift a dynamic process from the Asian war machine and associate it with tribes, bands and gue­ rilla warfare, all part of a generalised becoming-minoritarian that would Rh izomes, Smooth Space, War Machines 35 combat the state from areas outside of its control.

He does not ask, with Heidegger, if, Deleuze and Machi nes 2 9 somewhere in the essence o f technology, we might discover a 'saving power' of revealing or opening that resonates in the nature of Dasein (to the extent that Dasein's essence is revealing) . Concepts of the outside or the common, like those of machines and assemblages, which define them as multiplicities, resist the temptation to essentialise this problem. There is indeed a problem regarding the 'safety' of machines in Deleuze, but it has to do with how we experiment with them.

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