Who is Felix Gouattari?June 25, 2021
Felix Gouattari K is a French psychiatrist and philosopher known for his collaborative work with Gilles Deleuze, who focuses on psychotherapy and politics in his thoughts.
Guattari’s philosophical studies independently of Deleuze are both negligible in number and it cannot be said that he made a very important contribution to philosophy besides the original thoughts he gave with Deleuze. For this reason, it is possible to consider almost all important ideas of Guattari as ideas that were put forward as a result of their productive cooperation with Deleuze.
It is useful to remind here that every thought referred to as Guattari’s own thoughts is at least as much as Deleuze’s. Deleuze and Guattari experienced post-modern thought adventures together in order to create new forms of thinking, writing, subjectivity and politics. Although they did not adopt post-modern discourse as they saw it as a kind of agnosticism and conservatism, their thinking methods are often cited as one of the first examples of post-modern discourse.
From the point of view of philosophy, Deleuze and Guattari gave very valuable thoughts in terms of paving the way for the philosophy of “everyday life philosophy” against traditional philosophy. Their most influential book, Anti-Oedipe (Counter Oedipus), published in 1972, is a provocative critique of the dominant discourses of modernity, capitalist theories and designs that hinder revolutionary movements by creating fascist forms of subjectivity by suppressing desire. Against this established capitalist situation, Deleuze and Guattari advocate a post-modern mode of existence in which individuals are positioned as “desiring nomads” who can overcome oppressive modern identities.
With Deleuze and Guattari the dissolution of the church, family, school, and every imaginable landed group through social regulation, as capitalism deals only with the individual. or “deterritorialization”, they argued that it is essentially a schizophrenic system. However, capitalism needs some social groupings in order to function and maintain its own existence. For this reason, it allows to some extent to form groupings such as the new family and the state, that is, to the reincarnation of some new socializations.
According to Deleuze and Guattari, all these events happen at the same time and all together. In this sense, the life of all cultures is collapsed on the one hand and restructured in a capitalist way on the other. This simultaneous distinction offers Deleuze and Guattari a post-Marxian analysis that can be social and materialistic without accepting the historical inevitability of the dialectic. According to Deleuze and Guattari, capitalism, or rather the “civilized capitalist machine”, which radically deterritorializes social life, is the most basic indicator that history has come to an end with all its elements. A capitalist individual who lives by thinking that he is the sole owner of his own body, labor and private life has been invented. In order for the deterritorialization in question to be fully realized, everything that is sacred—ceremonies, traditions, customs, etc.—must be destroyed.
Because capitalism does not need a sacred system of any kind, especially not a belief system. Capitalism, which blows the minds of everything that represses the ideal of the autonomous individual, is a system that is “competent” on its own, but must be fought against, not allowing any other system of value that can constitute an alternative to it. In the light of this situation determination, Deleuze and Guattari underlined that the reality of capitalism is the greatest “desire suppression movement” known in history and argued that the main reason for this should be sought in the schizophrenic structure of capitalism. While the deterritorialization operation is carried out in conjunction with an uninterrupted reterritorialization, the codes of the old settled forms are ruthlessly dismantled.
Accordingly, the state, family and homeland are always restructured in other ways, while the general suppression attack of capitalism is legitimized by the rules. The person whom the capitalist system regards as “normal”, from this point of view, must be a “neurotic personality” who can be kept in a cage within social boundaries. From childhood, people have to acquire a “I”, a subjective position in which they can experience the capitalist world within the desired and permissible limits. Girls will fight with their mothers to win their fathers, whereas boys will fight with their fathers to win their mothers. In the final analysis, children shaped by the “Oedipus” and “Electra” complexes, with an artificial but false sense of guilt,