The following is a translation of F. Laruelle’s Introduction to Machines textuelles (Pais: Seuil, 1976), pp. 9-19, by Taylor Adkins, 9/1/13.
Introduction to Textual Machines: Deconstruction and Libido of Writing
The text, well, it doesn’t send word [s’envoie pas dire], but one can always say [dire] something about it.
Thus I am attempting to simultaneously guide an analysis of deconstruction’s techniques and a displacement of their problematics onto neighboring positions, about which I’m hoping that their neighborhood, in order to have some relation to topology, is neither good nor bad.
Which positions? Those which are implicated, not manifestly but latently, in “Nietzsche-thought”, or in the esoteric problematics of the Eternal return and the Will to power, which I shall call generalized repetition and intensive libido respectively. At the risk of seeming to elicit deconstruction’s virulence and facing the perils of an ideological regression, I am attempting to relate deconstruction to a principle of functionality a) that transforms it into a libidinal process of textual production; b) that pretendsto reprise, even activate, effects-of-deconstruction on its behalf.
The highest formal act of the philosophical Decision through which philosophical faith in the real allows the latter to be posited as the Real in an illusory way. It is consequently the real cause of the appearance of philosophy. The auto-position as real of the transcendental Unity proper to philosophy is that which prioritizes the vision-in-One.
The formal trait of auto-position is structural and completely exceeds the presence of this concept in Fichte (Self=Self). Not only the transcendental One—the peak of philosophical knowledge—but whichever concept (cf. Deleuze) is itself posited or is in a state of pairing, doubling, self-survey…Philosophizing is concentrated in the inasmuch and the as [l’en tant que et le comme], in the repetition of a more or less differentiated Same. This trait forms a system with philosophy’s no less structural debt to perception as its point of departure and to transcending it as its essential organon. Object and objectivity, phenomenological self and disinterested and philosophical self, consciousness of object and self-consciousness, transcendent One and transcendental One, all philosophy repeats itself because it copies itself. This is the activity of philosophical faith and this faith itself.