“Normality” in the light of délire, technical logic in the light of Freudian primary processes—a pas de deux towards chaos in the attempt to delineate a subjectivity far from dominant equilibria, to capture its virtual lines of singularity, emergence and renewal—eternal Dionysian return or paradoxical Copernican inversion to be prolonged by an animist revival? At the very least an originary fantasm of a modernity constantly under scrutiny and without hope of postmodern remission. It’s always the same aporia: madness enclosed in its strangeness, reified in alterity beyond return, nevertheless inhabits our ordinary, bland apprehension of the world. But we must go further: chaotic vertigo, which finds one of its privileged expressions in madness, is constitutive of the foundational intentionality of the subject-object relation. Psychosis starkly reveals an essential source of being-in-the-world.
Félix Guattari, Chaosmosis: An Ethico-Aesthetic Paradigm, trans. Paul Bains and Julian Pefanis (Indiana, 1995), p. 77.
Nietzsche’s practical teaching is that difference is happy; that multiplicity, becoming and chance are adequate objects of joy by themselves and that only joy returns. […] The death of God needs time finally to find its essence and become a joyful event. Time to expel the negative, to exorcise the reactive—the time of a becoming-active. This time is the cycle of the eternal return.
The negative expires at the gates of being. Opposition ceases its labour and difference begins its play.
Gilles Deleuze, Nietzsche and Philosophy (Columbia UP, 2002), p. 190.
Drag queens flaunt their perversions and incite our laughter at them. [….] In the moment of laughter, there is transparency among individuals, as if the outburst of laughter gave rise to a single torrent surging within them.
Thus drag queens are the paragons and forgers of public morality.
Laughter freezes when someone who brings death to our friend or to a whole people gets away with it. Yet Nature does get away with it: the wind sputters through the eyes and jaw of a skeleton. We understand that we can laugh in the face of death. We catch sight of the possibility of seeing our death as a joke. We understand that we can die laughing.
You see our planet set in the orbit of the Sun, which is burning out as fast as it can. You see our Sun swirling in the cosmic maelstrom of the Milky Way galaxy. You see innumerable galaxies exploding toward immensities and distances that telescopes are not yet able to track. New telescopes and spaceship journeys into outer space will extend your vision of the universe ever further beyond the radius of our managed environment. It will direct our minds with material entities—stars, novae, and black holes—more alien and more forceful than any gods that we had imagined.
Alphonso Lingis, Body Transformations: Evolutions and Atavisms in Culture (Routledge, 2005), pp. 98, 123.