I have been working away for a few weeks trying to fuse OpenID-type technology with peer-to-peer-type technology. P2PID I like to call it.

I’m pretty sure such a beast is the solution to a lot of the grief seen on the net today. Issues like credibility, who to trust, peer review, not having big companies control the world, etc. Someone just has to figure out how to make it work.

My studies of late have lead me to read some philosophy. I’m pretty confident 21st century information architecture has a lot to learn from 20th century philosophy. I wish I’d gotten into it years ago.

Since almost none of this stuff is on the net I figured I’d start blogging a few quotes and maybe babble about them later. We’ll see. To start here’s a pile of stuff from the English translation of a French book called anti-oedious by gilles deluze & felix guattari. When I read this and think about the Wikipedia I get all tingly.

anti-oedipus - gilles deluze & felix guattari (1972)

Preface by Michel Foucault

This art of living counter to all forms of fascism, whether already present or impending, carries with it a certain number of principles which I would summarize as follows if I were to make this great book into a manual or guide to everyday life.

• Free political action from all unitary and totalizing paranoia.
• Develop action, thought and desires by proliferation, juxtaposition, and disjunction, and not by subdivision and pyramidal hierarchization.
• Withdraw allegiances from old categorizes of the Negative (law, limit, castration, lack, lucuna), which Western thought has so long held sacred as a form of power and an access to reality. Prefer what is positive and multiple, differences over uniformity, flows over unities, mobile arrangements over systems. Believe that what is productive is not sedentary but nomadic.
• Do not link that one has to be sad in order to be militant, even though the thing one is fighting is abominable. It is the connection of desire to reality (and not its retreat into forms of representation) that possesses revolutionary force.
• Do not use thought to ground political practice in Truth; nor political action to discredit, as mere speculation, a line of thought. Use political practice as an intensifier of thought, and analysis as a multiplier of the forms and domains for the intervention of political action.
• Do not use demand of politics that it restore the “rights” of the individual, as philosophy has defined them. The individual is the product of power. What is needed is to “de-individualize” by means of multiplication and displacement, diverse combinations. The group must not be the organic bond unitinghierarchized individuals, but a constant generator of de-individualization.
• Do not become enamored with power.

“We must die as egos and be born again in the swarm, not separate and self-hypnotized, but individual and related.” - Henry Miller, Sexus

“Once we forget about our egos a non-neurotic form of politics becomes possible, where singularity and collectivity are no longer at odds with each other, and where collective expressions of desire are possible. Such politics does not seek to regiment individuals according to a totalitarian system of norms, but tode-normalize and de -individualize through a multiplicity of new, collective arrangements against power. Its goal is the transformation of human relationships in a struggle against power. ” - Mark Seem, Introduction

“This reversal would permit the evolution of a life-style and of a political system which give priority to the protection, the maximum use, and the enjoyment of the one resource that is almost equally distributed among all people: personal energy under personal control.” - Ivan Illich, Tools for Conviviality, 1973