How to Make Yourself a Body without Organs?

How to Make Yourself a Body without Organs?

1. Deleuze and Guattari. “How Do You Make Yourself a Body without Organs?” Generation Online, Nov. 1947, www.generation-online.org/p/fpdeleuze2.htm.

How do you make yourself a body without organs, primarily created as a medium for those with bipolar need in body embodiment, is now a speculated procedure of visual body art, founded to modify artistic body art. The site outlines the methods and its integrative expansion on BwO-Body without Organs.

Even though the body and its objects, nails, saliva, hair and urine have a prominent place in art theory and art itself, philosophically, they are largely ignored. The artwork is a sensational being with self-existence. In a world where artificial intelligence overrides the human ways of life, machines play a significant role in body embodiment-not figurative ones but real machines, the kind of ones driving other machines, with fundamental complings and connections. The process begins with plugging organ machine into energy-source-machine. In philosophy, according to the Deleuze and Guattari, inventing a factory visionary unconsciousness towards the body assembles all the machines for producing desire (Lodder 79). After the plug-in of the organ machine, the energy source provides flows and interruptions that affect the significance of the natural body. These are the effects of the program machine and not primarily mere metaphors.

Historically speaking, the desire for machines motives are significantly part of Antonin Artaud implications of bodies without organs but explicitly outlined by William Burroughs. In the transformation process, human desires are channelled through an endless, recursive circuit of the energy source machine. The channelled desires produce reality in the processed machines in its superstructure. Apparently, at this point, there lies no differentiation between product and process production- all human desires are significantly comprehended as machine objects, from individual organs to human organisms. The physical transition may be slow at first, but then upon that slowness comes the washing away of the human lines, within the total darkness realm with the eye focused on nothing but firmness in split-second adjustments.

According to Deleuze and Guattari new discipline, the schizo-analysis of transcendental masquerade produces imminent production research that when the human body is integrated into machines, the desires are biologically and chemically transitioned in bodily desire (Lodder 85). Nevertheless, Paul Patton puts it wide open as the specific modalities of lows are known to yield specific existence conditions and concrete social and political structures. The existence of a body without organs naturally leads to body disorganization. As the desire for organism machine increases, humans often meditate on flows. Within the disorder, though the human biologically engineered, the body remains subject to experience and socially contained in a likely manner that the desired over-arching mechanism is contextually inescapable due to body embodiment

The bodily reorganization presents a new transformation of the desired machine structures to become resisted in the process. The rigidity of the body gives a rooted subjective entrapment of many circumstances that possibly results in a different body formation organized distinctly. That approach becomes the essence of the body without organs. The transformation process incorporates the resistance method against the willful pervasion of superstructure machine that is long desired.  Art, in a practical and experienced manner, relate to the design of human nature. In artistic character, the production confines of circuit elementally librate body flows through organism machines, alters and repulses the machine superstructure in subversively in diverse ways that substantiate the production purpose mechanism towards the end session- generally disrupting the legitimacy desire to limit its influence.

According to theatrical iconoclast Antonin Artaud, Body without Organs is generally engaging in judgement with God. Come to think of it, what Artaud claims is precisely the truth.  Nonetheless, the process behind it is, according to Artaud’s artistic viewpoints, the delicate nature of man that is triggered by his poorly construction design desire (Lodder 90). As resistance approaches, masochism in partnership with drug-addiction are unlikely but an ethical approach handy in forming the basis of the body without organs. These two approaches address the resistance form in terms of sustainability and purposeful production of BwO. In Deleuze thinkings, freedoms are all about challenging one’s personality modification beings, not acting indiscriminately by pursuing a self-interest. In similar narratives, body modification is accounted to be functioning in this way, by allowing the subjectivities of transformation.

Contrastingly, Foucault absolutely thinks without apology that individuals should certainly be mindful of their projected potential actions in power structure modification. Foucault says people are definitely not free to do body modification projects to the extent that the body modes and means become universally available.  Arts is officially a name in which experimental modes of being pass through in the form of aesthetic machine. Suppose Foucault’s theory is true, modifiable human beings will create more harm than good in their abundance because it would reach a point in which contains all the programmed machines will be complicated. As arts clearly outlines, Body without Organs attracts aesthetics, politics and pragmatism. In my knowledge, all these important fundamentals will automatically be lost suppose in we tactfully engage in the unpopular BwO.

2. kkvier. “// NoWHERE-NOWhere //   » How Do You Make Yourself a Body without Organs?” Nowhere-Nowhere.Org, 2016, nowhere-nowhere.org/2016/11/26/how-do-you-make-yourself-a-body-without-organs/.

This is an all inclusive classification of embodying yourself without organs with descriptions of each step and chronologies from experts who have grappled with the strategy. The site is competent enough in providing detailed specifications of how to get started and the fundamental resources required. Aside from that, the site discusses research information in terms of videos, sounds and photos that are currently ongoing to aid people with these approaches.

According to some philosophers, the process of becoming a body without organ is not necessarily a stripped consummate organ body but a body to that purposeful organ oriented. In so doing, the BwO is critically subjected to fewer organs in a manner that the structure of organs composes the entire organism desire (Lodder 92). Historically speaking, from the famous philosophers’ beliefs, a body devoid of organs is not extinct but a living entity that is more present and working and teaming up once it isolates itself from the organism and organization. Thus, as Deleuze and Guattari clarify, the complete body without organs is a body inhabited by multiplicities. The process ushers in a new universal approach-a subjective matter of unlimited becoming.

The process needed to first and foremost, imaginatively be created in the cognitive mind. As visual arts states it, creativity is the product that is acknowledged insight in terms of sculpture, painting or film making. Without limitations, we generate one BwO for there is no way a person can simultaneously desire BwO without making effecting one. The process is so inevitably experimented that at the point where the exercise begins, its already become accomplished. How does that sound? It not all about concepts and fixed notions; it is about practically undertaking the approach. You by no means at all reach Body without Organs; it is not reachable, you are infinitely attaining it.  Whenever psychoanalysis dictates that we take a break and find ourselves once again, instead we still have to go further if we have not primarily established BwO, we have not sufficiently dismantled our true self.

Destratifying the body organism is creating Body without Organs, according to Artaud, involves committing suicide.  Apparently, a person begins by reinventing self-destruction beliefs in the cognitive mind that purposefully have no connection with the death-drive. The dismantle from the body organism relatively implies not killing yourself; on the contrary, opening the body to the reality that presumes a whole assemblage. Occasionally that may at times mean going over the board. In so doing, you generate enough organisms for reformation in section. Reaching the BwO is not through wildly destratification, no need for violent action since blowing up the strata without accounted precautions eventually results to death, plunging yourself in a black hole or catastrophically getting dragged.

Engaging in body embodiment devoid of organs is, therefore, a procedural patient, cautious attempt. The danger, however, is that non-organic is disregarded and the organism is gratified. Oppositions have arisen mainly from Keith Ansell Pearson, who profoundly disagrees with Deleuze and Guattari. In her own set of beliefs, no abstract opposition has to divided strata and the BwO. The goal is thus not to negate the organism but to develop a full realization of a more comprehensive understanding of organism by locating it in an extensive field of forces, durations and ferocities that effectually give rise to it. If narrowed to down to evolution theory, the organism as well BwO are significantly seen in the same likely manner.

The modification of the Body without Organs implies a methodically powerful a non-organic life that withdraws from the strata by being transversally projected in communication modes, cut across the distinct evolution phyletic lineages. In Capitalism and Schizophrenia project, the organism, signification and strata are functionally desired production that correctly serves in oppressing human beings and restrict them from attaining the plane of consistency desire (Lodder 94). While the organism channels flow in foreseen ways and figuratively ducts, BwO creates a plane of consistency in which desires are gushed unencumbered. In Deleuze’s speculations, the plane is a generalized motion deterritorializing every individual to take and create what he/she can, subject to the tastes he or she has succeeded in self abstraction. According to Deleuzean masochist, suffering is the ultimate way of constituting BwO and establishing the plane of consistency of desire.

Conclusion

            From the above, it is possible to ultimately take scientific, philosophical and artistic viewpoints of modifying and creating a body without organs, nonetheless, suggesting that working through bodies never provides a resolute perfection of self embodiment. The approaches only provide a cognitive set of possibilities that state how resistance can practically be enacted but miss the entire thing- the purpose of humanity. I strongly believe without apology that we are as perfect as we seem to be. So let us forget all these issues to do modifications, engineering, machinery and the rest and instead focus on how we can live purposeful and accountable lives here on earth. As Albert Einstein stated, “Not everything that counts can be counted and not everything that can be counted, counts.”

Works cited

Lodder C. Mathew. “Body Art: Body Modification as Artistic Practice” Department of History of Art. [Online]. file:///C:/Users/Admin/Downloads/Body_Art_Body_Modification_as_Artistic_P%20(2).pdf