There's no need to fear or hope, but only to look for new weapons. - Gilles Deleuze

A book is a small cog in a much more complex, external machinery. Writing is a flow among others; it enjoys no special privilege and enters into relationships of current and counter-current, of back-wash with other flows — the flows of shit, sperm, speech, action, eroticism, money, politics, etc. Like Bloom, writing on the sand with one hand and masturbating with the other — two flows in what relationship?

It is at work everywhere, functioning smoothly at times, at other times in firs and starts . It breathes, it heats, it eats. It shits and fucks. What a mistake to have ever said the id. Everywhere it is machines- real ones, not figurative ones: machines driving other machines, machines being driven by other machines, with all the necessary couplings and connections. An organ-machine is plugged into an energy-source-machine: the one produces a flow that the other interrupts The breast is a machine that produces milk, and the mouth a machine coupled to it.

This is Nietzsche’s twofold struggle: against those who remove values from criticism, contenting themselves with producing inventories of existing values or with criticizing things in the name of established values (the “philosophical labourers”, Kant and Schopenhauer, BGE 211); but also against those who criticise or respect values by deriving them from simple facts, from so-called “objective facts” (the utilitarians, the “scholars”, BGE Part 6). In both cases philosophy moves in the indifferent element of the valuable in itself or the valuable for all. Nietzsche attacks both the “high” idea of foundation which leaves values indifferent to their origin and the idea of simple causal derivation or smooth beginning which suggests an indifferent origin for values. Nietzsche substitutes the pathos of difference or distance (the differential element) for both the Kantian principle of universality and the principle of resemblance dear to the utilitarians. “It was from the height of this pathos of distance that they first seized the right to create values and to coin names for them; what did utility matter?” (GM I 2 p. 26)