DELEUZE&GUATTARI
&
TECHNO-NOMADS
By Ashley Benigno
"Names can name no lasting name" (1)
These days the names of Gilles Deleuze and Felix Guattari are often found intersecting across the World Wide Web, or else popping up in academic journals, or even on the lips of bright, young digital things living in a wired world. Tributes to these two French philosophers are scattered throughout academia. Sherry Turkle of the MIT, in her book on identity in the age of the Net, writes:
"Thus, more than twenty years after meeting the ideas of Lacan, Foucault, Deleuze, and Guattari, I am meeting them again in my new life on the screen. But this time, the Gallic abstractions are more concrete. In my computer-mediated worlds, the self is multiple, fluid, and constituted in interaction with machine connections; it is made and transformed by language; sexual congress is an exchange of signifiers; and understanding follows from navigation and tinkering rather than analysis" (2)
While on the other side of the Atlantic, back in that stretch of land known as Europe, the excitement, the quasi-mystical feel that transpires from Turkle's description of a New World(s), is escalated further still by academics such as Franco Berardi "Bifo", and abstracted into a densely poetical and referential language. His book "Mutation and cyberpunk" opens thus:
"Navigating by association through a vast desert/ocean thick in signs that are mobile and evasive: wandering and nostalgia, rastafari and baroque, Hermes Trismegistus and Guatama Siddharta, cyber and punk. I admit to having checked a few maps. The authors of Rhizome for having furnished me with a philosophical method. William Burroughs for focusing on the shifting processes of neurochemical mutation. Philip Dyck (sic) for placing trust in the power of hallucinatory discoveries. William Gibson for having suggested the contamination between neuromancing and digital technology. Pierre Levy for having indicated the possibility of creating interfaces between artistic creation and IT technologies". (3)
Others still, like Stefan Ray, actually bemoan "a curious lack of Deleuze and Guattari" (4) in recent analyses of communication and cyberspace theory. One academic voice, however, has spoken out against D&G. In his forthcoming book, The Holy Fools, Richard Barbrook of the HRC carries an all-out attack against the current use made by "theory-jockeys" (5) of the ideas of the avant-garde, and of Deleuze and Guattari in particular, who behind the nomadic insurgence veneer are defined as authoritarian and supporters of the Pol Pot regime.
This paper intends to continue along the path set by Barbrook in demystifying Deleuze and Guattari, but for totally different reasons. First of all, however, lets take a brief look at the concepts underlying Deleuze and Guattari's work to see why they have been adopted as metaphors for the Internet. The two main buzz-words evolve around the concepts of the "rhizome" and of the "war-machine". For rhizome, and by extension for rhizomatic thought, Deleuze and Guattari intend a non-linear way of thinking, which is anti-hierarchical, nomadic and anarchic in nature. This they oppose to the arbolic system, which is unbending and vertical. The nomadic essence of the rhizome leads in turn to a grandiose apology of the "war machine", intended as the nomadic warrior acting outside of the state apparatus, capable of gliding through smooth, deterritorialized landscapes in hit and run operations, using rhizomes to detour obstacles. It becomes apparent even from this brief description how the rhizome, by branching out in all directions, can be also used as a metaphor to describe what is commonly known as the World Wide Web. Furthermore, for those involved in developing the Internet as a tool of political and cultural resistance, capable of breaking down national borders and allowing information to flow freely across the globe, the imagery induced by Deleuze and Guattari through their hermetic prose can become very romantic. Talk of imagery and prose may seem somewhat out of place in discussing the philosophical musings of two cultural theorists, but worthy of consideration nevertheless. A strange doubt insinuates itself in our thought processes, more of an intuition nearly, which leads us to ask: could it be that this fascination for Deleuze and Guattari is also due to the hermetically poetical nature of their written work? A random quote from "Treatise on Nomadology: The War Machine" (Chapter XII of "A Thousand Plateaux") reveals what we are hinting at:
"The itinerant is first and foremost an artisan. But the artisan is not a hunter, a farmer, a breeder. Neither is he a sifter, nor a potter, dedicated to an artisan practice only in a secondary manner. He is the one that follows matter-flux as pure productivity: therefore under mineral and not vegetable or animal form. He is not the man of the earth or of the ground, but the man of the underground. Metal is the pure productivity of matter, therefore he who follows metal is the producer of objects par excellence". (6)
All very cool, but what is really being said? Could this all be about alchemy perhaps? Were Deleuze and Guattari looking under the rhizome for the philosopher's stone? Or were they simply on the rebound from the events that followed May 1968 in Paris? Masquerading feelings of anger and loss behind a discourse heavily spiked with neo-mythological terminology and awash with poetic/hermetic symbolism?
And what, we also ask ourselves, would a nineteenth century artisan have made of the above statement? (a grainy black and white picture downloads in the brain to reveal the picture of D&G looking baffled outside a London pub, their noses bleeding).
All mere rants and raves of course. A little fun before embarking on the more serious issue of placing Deleuze and Guattari in the historical context in which they formulated their theoretical models. Writing in the aftermath of May 1968, when the revolutionary moment had come and gone, their attention turns to other forms of resistance. The introduction of the concept of guerrilla warfare implicit in the war-machine of Deleuze and Guattari, so funky on the Net, would soon find its translation across Europe in the emergence of terrorist groups, working in small, concealed cells. The action, following the disastrous end to the tactical dreams and the creative resistance of the sixties, moved underground - where Deleuze and Guattari's metal also resides - and became harsher, increasingly violent, more desperate. In Italy in the seventies, the notion of "Lotta Armata" (Armed Struggle) came of age, with a whole constellation of extremist groups, mostly famously the Red Brigades, coming out into the open on the streets of Rome, Milan, Turin on the back of vespas (7) with the passenger usually extending a P-38, and the violence extending across Italy, until those years became known as the Years of Lead, for all the bullets that flew. The shootings, the bombs, came from what called itself the Left and from what called itself the Right. Often, both sides were heavily infiltrated and directed by intelligence agencies, both Italian and by the CIA. In some cases, extreme-right groups were the brainchild of the secret services themselves (8). Across the seventies networks of armed cells developed like rhizomes, everywhere and yet unseen, just like Deleuze and Guattari had called for. The urban guerrillas, so nomadic in their style of waging warfare, where shooting at the state and at each other, until things got so murky and yet so rigid - not counting the dead - that the whole experience was declared a failure by its main protagonists. In 1983, the magazine "Frigidaire" (9) publishes a dossier which carries a series of statements and articles compiled, mainly in top-security prisons, by many of the leading figures of the armed struggle, starting from Tony Negri. The dossier, entitled "A self-criticism of guerrilla warfare", marks the end of an era (10). In the introduction to the dossier, the editor of "Frigidaire" Vincenzo Sparagna wrote:
"It was a certain ' reading' of reality, a certain way of intending the function of the 'revolutionary vanguards" in their clash with the social condition, which led a section, be it a minority, of the social-political-cultural opposition to the dominant system to embrace guns and shoot. The discourse - because it is 'ideological' - became a thing, a practical behaviour". (11)
Not that we are intending that Deleuze and Guattari are responsible for the years of terror and counter-terror which not only Italy, but many countries world-wide, lived through in that period. Far from it. They were even more of a minority than those Sparagna refers to above. What we are saying is simply that things do not happen in isolation, and that the writings of Deleuze and Guattari, in a historical sense, also provide a theoretical framework for a better understanding of practical events that shook recent European history. What we are doing is simply pointing out that the War Machine and the Armed Struggle are close cousins. And that the latter made many, many mistakes.
Nor was everything bleak during those years. Keeping our focus on Italy we find that community radio also flourished during this period, thus anticipating many of the issues and concerns that would later resurface on the Net in the building of a virtual community. The Free Radio movement was financed by the voluntary subscriptions of its listeners and spread to all the main cities in Italy. Of these, the most (in)famous was Radio Alice in Bologna. Interestingly, Gilles Deleuze himself, in an interview, said he was interested in what Radio Alice were doing because he saw "their inspiration was at once Situationist and 'Deleuzoguattarian", if one can say that" (12). For its part, Radio "Alice hisses, yells, contemplates, interrupts herself, pulls" (13), with a clear knowledge of its parentage, that pays tribute to the situationists, but also to surrealism and dada and an entire tradition of anti-work ethics, re-launching old perspectives with new strength, as when the collective behind the radio station say:
"The body, sexuality, the desire to sleep in the morning, the liberation from work, the chance to be overwhelmed, to make oneself unproductive and open to tactile, de-codified communication: all this has been hidden, submerged, denied for centuries…The blackmail of poverty, the discipline of work, hierarchical order, sacrifice, fatherland, family, general interests, socialist blackmail, participation: all stifling the voice of the body. All our time, forever and ever, devoted to work. Eight hours of work, two hours of travel, and, afterwards, rest, television, and dinner with the family". (14)
But more of that later. For the time being, we return to the end of the armed struggle in Italy, and the comments of a group of political prisoners in the women's prison of Rebibbia, in Rome, commenting on their experience as soldiers of the war machine, back in November 1982:
"The armed struggle was not able to grasp the complexity of the forms of antagonistic expression due to its monolithic and necessarily selective character. It was not able to construct social projects capable of moving into the present the quality of the transformations in living conditions and relations. It did not deflate power, it strengthened it. In this sense it concluded in politics, acting no differently in the end from institutional parties: small societies calling themselves states, which are now suffering from the political crisis. This is the point, the crux, the question that needs to be overcome. But, to the critical conscience of the past we need to add the knowledge that the social dramas of a decade ago have worsened. Today, the gap between having and not having, between social exclusion and personalities, between the controllers and the controlled is becoming radically wider". (15)
To overcome the armed struggle, they suggested a cultural revolution and the following guidelines:
"Respect differences, acknowledge multiplicity, highlight the expression of each experience, experiment, meet, especially meet, seeking reciprocity: this is an ethic of transformation". (16)
Nearly twenty years on, these reflections form very much the backbone of the antagonistic experience in Italy, with its CSOAs, autonomous social centres in reclaimed buildings and industrial installations (17), and its activities against the increasing rise of racism in the country and in support of immigrant rights. And it is here that most of Italy's political theory comes from, in the form of tactical media web sites (18) and from the political hip-hop crews. Groups such as Assalti Frontali (19) and 99Posse (20) express their dissent by mixing samples from 70s TV and cartoon songs with hardcore beats and lyrics of cultural resistance. The personal mixing with the political, the local with the indigenous or the global, counterculture heritage with cyberpunk visions. In "Devo avere una casa per andare in giro per il mondo" (I need a home to go off around the world), Assalti Frontali sing of nomadic times:
"I see the border far away I run My legs that weigh heavy like in A dream But if I slow down I feel breathing down my neck I don't give up… All around the world Is hidden the sense Of ways of life apparently Without (meaning) It's the conflict for survival This is the explanation The cage is the nation First they throw us the leftovers Then they watch us tear each other apart… This is my home The heart explodes I kick the door There is no solidarity without revolt" (21)
If the heritage of Deleuze and Guattari is to be found, this is mainly within the academic/avant-garde circuit, where, in addition to the aforementioned "Bifo", we also find Luther Blisset who, similarly to Karen Eliot, is a composite figure, a namesake to be used by whomever so desires for acts of cultural sabotage. This physically generated Italian Idoru (22) has also transported into the realm of the Net, like all D&G devotees, a love for the hyperbole when talking about the "new world":
"Net.generation is the name adopted by the generation that has decided to change the face of the earth, establishing itself as an information technology community…a virtual people that exists thanks to new technologies, modems and integrated systems…the net.generation confronts for the first time in the history of humanity a radical transformation, deeply changing everything the globe has been up until now and our understanding of reality. Those that have experience of the Net know that our generation is on the threshold of the most revolutionary moment of modernity: behind us the Old World, before our eyes the New World". (23)
Which brings us on to the question of techno-nomads, and who and what they really are. Luther Blisset certainly sounds like one, but first of all, before seeking to find out what the technological variable actually entails, we should look at what a nomad is and what he does.
Bruce Chatwin, in a small essay entitled "Nomadic invasions", defines a nomad in the following fashion:
"The word nomad derives from the Greek nomos - a pasture. A nomad proper is a mobile pastoralist, the owner and breeder of domesticated animals. To call a wandering hunter 'nomadic' is to misunderstand the meaning of the word… Nomadism is born of wild expanses, ground too barren for the farmer to cultivate economically - savannah, steppe, desert and tundra, all of which support an animal population providing that it moves. For the nomad movement is morality. Without movement, his animals would die… Nomads never roam aimlessly from place to place… A nomad's territory is the path linking his seasonal pastures…Iranian nomads call the path Il-Rah, The Way… Herdsmen claim to own their 'ways' as their inalienable property; but in practice all they ask is the right of passage through a given stretch of territory at a fixed time of the year. The land holds no interest for them once they have moved on. Thus for a nomad, political frontiers are a form of insanity, based as they are on the aggregation of farmlands". (24)
According to the above then, breeding animals and moving from fixed pasture to pasture each year is the underlying principle of nomadism, which seems to be light years away from the subject of nomadology, as expressed by Deleuze and Guattari. To be fair, the war machine, as described by the two Frenchmen, was also a prominent feature of the nomadic lifestyle. In Chatwin's words "Warfare - or, at least, violent competition - is endemic to nomadism" (25). And while "the instability in their nomad society lacks the cohesion needed for conquest on a mass scale" (26), it also meant that the:
"nomadic insurgent has tactical mobility and is an expert in guerrilla warfare, the art of 'attack and withdrawal' which, according to Ibn Khaldun, was the practice of the Bedouin nations. 'Raids are our agriculture', goes a Bedouin proverb". (27)
The point here is what do traditional nomads share with neo-nomads at the close of the twentieth century? If we look at the current state of affairs for the last remaining nomadic tribes the picture is far removed from the glory and the terror of the Mongols and grim indeed.
"Today's nomads, whether they be Quashgais in Iran or Masai in Kenya, are facing their ultimate crisis at the hands of settled administrations. Their way of life is considered an anachronism in a modern state. Nomads are resentful of, and resistant to change. The 'problem of the tribes' is as much an issue to many a modern government as it was to the rulers of an ancient near-eastern city-state. For life in the black tents has not significantly changed since Abraham, the Bedouin sheikh, moved his flock on his 'journeys from the south even unto Bethel, where his tent had been at the beginning' [Genesis 13:3]" (28)
It becomes apparent from these descriptions that "old" and "new" nomads in reality share little in common, aside from intending movement as life and considering political borders as an infringement of the right to roam. For other aspects they are worlds apart. When Chatwin says that nomads are "resentful of, and resistant to change", what should we think of Luther Blisset and the rest of the techno-nomads with their advocacy of extreme change?
Should we consider techno-nomads simply as geeks with a virtual itch for travel? Or should we take them as being that small elite of digerati with their frequent-flyer points, laptop computers and satellite phones working their way round the nodal points of the global village?
Maybe, as in the case of cyber-sex, we should look at these expression on the Net as being simple reflections of wider movements and yearnings that have run through this century. The Net is nothing but a tool that creates an additional environment in which it is possible to communicate and experiment. Sally Tisdale, in a book subtitled "an intimate philosophy of sex", writes:
"And still I don't know what a woman is, or a man. Gender is genitals, hormones, or chromosomes; attraction and desire isn't based simply on the shape of things. I find myself thinking again and again that I can't even know what sex is, let alone what it means to me, until I know what I am, what a woman is, what that means. But I can't know, and I think that's just one of the little lies I tell myself about sex. In a vital way gender has nothing to do with sex and sex has nothing to do with gender. Sex is far, far more than the fitting of genitals and hormones together, and gender is what it is without sex at all. Identity isn't a fixed thing. If we can call into question all the forms and signs of gender, then perhaps there is no such thing as gender. Gender is all illusion. We create this gestalt that makes gender possible; we make each other men and women". (29)
This question of identity, for example, is a common theme of our times, and the Net, through its chat rooms and MOOs, can provide an excellent training ground in which to play around with our doubts, fears and desires. On-line gender and identity can be played with, tricked. The same applies to nomadism: the Net can allow us to travel to distant lands and speak with far-away people. But through the mediation of a screen, and this is its limit. Nomadism, for its part, stretches much further. Its nature dictates that it cannot be enclosed. Bruce Chatwin himself is a perfect example of this: a self-declared neo-nomad with a fascination for the wonderful and the strange. Or else Nick Danziger, a sort of geographical hacker who managed to cross all the closed borders between Iran and China back in the Eighties (30).
The notion of nomadism, wandering, getting lost is also a common theme among the European avant-garde. Deleuze and Guattari, in fact, simply paid their contribution to a philosophy that was also expressed, albeit in different manners, by the situationists, the surrealists and by dada. The situationists, whom we consider to be far superior in impact to Deleuze and Guattari, promoted among their main concepts the theory of the dérive:
"Among the various situationist methods is the dérive (literally: 'drifting'), a technique of transient passage through varied ambiances. The dérive entails playful-constructive behaviour and awareness of psychogeographical effects; which completely distinguishes it from the classic notions of the journey or the stroll. In a dérive one or more persons during a certain period drop their usual motives for movement and action, their relations, their work and leisure activities, and let themselves be drawn by the attractions of the terrain and the encounters they find there. The element of chance is less determinant than one might think: from the dérive point of view cities have a psychogeographical relief, with constant currents, fixed points and vortexes which strongly discourage entry or exit from certain zones" (31)
The surrealists also had their own techniques:
""Places such as the Tour St Jacques, the Porte Saint-Denis, the erotic serenity of Place Dauphine, and the bustling markets of Les Halles… were revered and often visited as sites peculiarly receptive to the surrealists explorer. In the streets of Paris, breathtaking possibilities and marvels, sings of another reality, and glimpses of the strange and disconcerting were perceived through chinks in the normality of everyday reality. Aragon's Paris Peasant and Breton's Nadja are scattered with detailed descriptions of signs, cafés, arcades, and little corners of the city, and the surrealists strolled the streets with the same freedom they exercised in the automatic text; that gained by the absence of conscious control. Drifting according to whim and desire, they explored the city and watched it reveal the marvels of objective chance and surreality. This playful spirit combined with a delight in chance to produce an intense interest in games and playing". (32)
If we cross the Atlantic, we find a similar, if not stronger and more culturally entrenched, tribute to the nomadic wanderer in US literature and arts. Starting from Walt Whitman and Jack London, in America we find hobo culture during the Great Depression, the birth of the Hell's Angels after the Korean War, the Beat Generation, Ken Kesey and the Merry Pranksters, Henry Miller. Or think of all the road-movies ever made. Or the whole hippie scene.
And what about the new age travellers fighting for their rights to a nomadic lifestyle here in the UK right now.
At the end of the day, the use of a "nomadic" discourse, be it technologically orientated or otherwise, is always underlined by other concerns of a social and political nature. The quest of the modern nomad has always been to break borders and boundaries, to escape the narrow confines of the fixed identities imposed by nations, religions, economic status and sex. The nomad seeks a freer world in which to invent him or herself, a richer, fuller, more playful existence:
"Someone posed the question, 'What is private life deprived of?' Quite simply of life itself, which is cruelly absent. People are as deprived as possible of communication and of self-realisation. Deprived of the opportunity to personally make their own history. Hypotheses responding positively to this question on the nature of the privation can thus only be expressed in the form of projects of enrichment; the project of a different style of life; or in fact simply the project of a style of life… Or, if we regard everyday life as the frontier between the dominated and the undominated sectors of life, and thus as the terrain of risk and uncertainty, it would be necessary to replace the present ghetto with a constantly moving frontier; to work ceaselessly toward the organisation of new chances". (33)
The nomad becomes just another word used to denote certain inclinations, other words could easily replace it without harm on many occasions. The nomad has been and is also the revolutionary, the dreamer, the wanderer, the rebel, the outcast, the poet.
Nomads are those that choose to explore, to go beyond the known, the established. Be it in a digital or a physical manner, the outcome is the same. Nomadism is for those that choose to look behind the nirvana pushed by our hyper-spectacular society for other flavours, other truths. In a recent book, the French anarchist philosopher Michel Onfray argues that two kinds of freedom are currently possible in our society. One he defines as "Liberal Freedom", meaning the freedom to have, to consume; the other as "Libertarian Freedom", meaning the freedom to be:
"To want liberal freedom means having to join the herd movement and having the power to dispense from reflecting, from analysing, from understanding, from thinking; to economise on one's critical thought, as obedience will suffice. In this way desire, made inactive if not impossible, leads to voluntary slavery. In the same way, it will give many the satisfaction of feeling the animal heat generated by the pack far from the ancient memory of a cold wind that comes from the peaks where one walks alone…Voluntary slavery seems worthy of celebration to those souls rich of the salary of giving up their individuality and of the gains of domesticity: in this way they are sure they are like everybody else, in the race toward the abyss, but in the middle of the herd. Beyond the marked-out paths and the mental motorways, libertarian freedom gives cause for worry. It means struggles, fear, uncertainty, difficulties, an immense solitude… Choice creates panic, freedom offered in its multiplicity gives rise to existential confusion. Having to set off on a road that needs inventing reawakens ancient terrors, fantasies of impotence and fears fuelled by the risk of failure". (34)
Again, in different terms, we find those that point towards different perspectives, just like Deleuze and Guattari, who we now realise are simply a moment in a wider history of a movement that seeks to go beyond the nation-state, the world of production and consumption, towards a world of self-realisation and creation. So much human potential remains buried under the economic slavery of work, the straightjackets of sexual and ethnic identity, the imposition of borders that cannot be crossed by the majority of the world's population, while goods and capitals can travel freely. Against the greyness certain individuals have always spoken out in favour of play and against the tyranny of work. From the surrealists to the collective behind Radio Alice. Nothing new at the end of the day. Last century Nietzsche commented thus on the nature of work:
"In the glorification of 'work', in the unwearied talk of the 'blessing of work', I see the same covert ideas as in the praise of useful impersonal actions; that of the fear of everything individual. Fundamentally, one now feels at the sight of work - one always means by work that hard industriousness from early till late - that such work is the best policeman, that it keeps everyone in bounds and can mightily hinder the development of reason, covetousness, desire for independence. For it uses up an extraordinary amount of nervous energy, which is thus denied to reflection, brooding, dreaming, worrying, loving, hating; it sets a small goal always in sight and guarantees easy and regular satisfactions. Thus a society in which there is continual hard work will have more security: and security is now worshipped as the supreme divinity. - And now! Horror! Precisely the 'worker' has become dangerous! The place is swarming with 'dangerous individuals'! And behind them the danger of dangers - the individual" (35)
The sun is setting at the horizon, some are sitting down in front of their computer screens, others are about to catch a coach, a train, a plane. Some are about to do both. Movement is life, the nomads are off.
NOTES
1) L. Tzu Tao Te Ching Hackett 1993, p. 1
2) S. Turkle Life on the screen (Identity in the Age of the Internet) Weidenfeld & Nicolson 1996, p.15
3) F. Berardi "Bifo" Mutazione e cyberpunk costa & nolan, 1994, p.5
4) S. Wray, Rhizomes, Nomads, and Resistant Internet Use, 1998, http://www.nyu.edu/projects/wray/RhizNom.html
5) R. Barbrook The Holy Fools, 1998, http://www.hrc.wmin.ac.uk
6) G. Deleuze - F. Guattari Nomadologia (Italian translation - Castelvecchi 1995), p. 99
8) The best books I have read on the subject are: G. De Lutiis Il lato oscuro del potere Editori Riuniti 1996; F. Fracassi Il Quarto Reich Editori Riuniti 1996
9) One of Italy's main counter-culture magazine in the 80s
10) Currently found on-line at: http://dll04.univ.trieste.it/tredici/frigidaire/indice.htm
12) Felix Guattari Why Italy? at: http://www.geocities.com/SoHo/33/4/guattari.html
13) Collettivo A/traverso Radio Alice Free Radio at: http://www.geocities.com/SoHo/33/4/alice.html
17) For a complete listing of CSOAs check out: http://www.ecn.org
18) check out: http://www.tmcrew.org/index.htm
20) From Naples - check out their audio samples at http://www.novenove.it
22) A virtual pop star taken from a William Gibson novel by the same name.
23) L. Blisset net.generation (manifesto delle nuove libertà) Mondadori 1996, p.17
24) B. Chatwin What am I doing here Penguin 1989, p.219
29) S. Tisdale Talk dirty to me (An Intimate Philosophy of Sex) Pan ?, p.45
30) See N. Danziger Danziger's travels Flamingo 1993
31) (ed.) K. Knabb Situationist International Anthology Bureau of Public Secrets 1981, p.50
32) S. Plant The most radical gesture (the Situationist International in a Postmodern Age) Routledge 1992, p.50
33) (ed.) K. Knabb Situationist International Anthology Bureau of Public Secrets 1981, p.72
34) M. Onfray Politique du rebelle - Traité de résistance et d'insoumission (Italian translation - Ponte alle Grazie 1998), p.159-60
35) (ed.) R. J. Hollingdale A Nietzsche Reader Penguin 1977, p.233
N.B. all texts in Italian were translated by the author.
Bibliography
F. Berardi "Bifo" Mutazione e cyberpunk costa & nolan, 1994
L. Blisset net.generation (manifesto delle nuove libertà) Mondadori 1996
B. Chatwin What am I doing here Penguin 1989
N. Danziger Danziger's travels Flamingo 1993
G. Deleuze - F. Guattari Nomadologia (Italian translation - Castelvecchi 1995)
G. De Lutiis Il lato oscuro del potere Editori Riuniti 1996
F. Fracassi Il Quarto Reich Editori Riuniti 1996
W. Gibson Idoru Penguin 1997
(ed.) R. J. Hollingdale A Nietzsche Reader Penguin 1977
(ed.) K. Knabb Situationist International Anthology Bureau of Public Secrets 1981
M. Onfray Politique du rebelle - Traité de résistance et d'insoumission (Italian translation - Ponte alle Grazie 1998)
S. Plant The most radical gesture (the Situationist International in a Postmodern Age) Routledge 1992
S. Tisdale Talk dirty to me (An Intimate Philosophy of Sex) Pan ?
S. Turkle Life on the screen (Identity in the Age of the Internet) Weidenfeld & Nicolson 1996
L. Tzu Tao Te Ching Hackett 1993