That fall, all that the Mission talked about was control: arms control, information control, resources control, psycho-political control, population control, control of the almost supernatural inflation, control of terrain through the Strategy of the Periphery. But when the talk had passed, the only thing left standing up that looked true was your sense of how out of control things really were. ——Michael Herr

那个秋天，代表团谈论的一切都是控制：军控、信息控制、资源控制、心理-政治控制、人口控制、对那近乎超自然通胀的控制、以及通过边缘策略对地形的控制。但当这些交谈平息后，唯一依然屹立、显得真实的东西，便是你对事物究竟有多么失控的真切感知。——Michael Herr

note：象征化越严重，实在界的裂隙就越会凸显，也正如简单反抗其实不如过度服从。

Conrad’s Heart of Darkness becomes Apocalypse Now. In the early days of the Vietnam conflict CIA agents set up their Ops in remote outposts, requisitioned private armies, overawed the superstitious natives and achieved the status of white Gods. So the context of 19th-century colonialism was briefly duplicated. That is what writing is about: time-travel. ——William Burroughs

康拉德的《黑暗之心》变成了《现代启示录》。在越南冲突早期，中情局（CIA）特工在偏远哨所建立行动点，征调私军，威慑迷信的原住民并获得“白人神祇”的地位。至此，19世纪殖民主义的语境被简短地复制了。这就是写作的本质：时间旅行。——William Burroughs

“My meat won’t do it, and I can’t make it work from this side …”
“What side?”
“On-line. From inside the system. I’m not in the meat anymore, I told you, I got out of my box.” ——Pat Cadigan

“我的肉身办不到，我没法从这一边让它运作……”
“哪一边？”
“在线。从系统内部。我不再呆在肉身里了，我告诉你了，我已经跳出了我的盒子。”——Pat Cadigan

Anti-Oedipus is an anticipatively assembled inducer for the replay of geohistoryin hypermedia， a social-systemic fast feed-forward through machinic delirium.While tracking Artaud across the plane it discovers a cosmic catatonic abstractbody that both repels its parts (deterritorializing them [from each other]) andattracts them (reterritorializing them [upon itself])， in a process that reconnectsthe parts through deterritorium as rhizomatic nets conducting schizogeneses.

《反俄狄浦斯》是一种预先装配的诱导剂，旨在通过超媒体重现地球历史，它是一种经由机器狂想实现的社会—系统性快速前馈机制。在追踪阿尔托的过程中，它发现了一种宇宙性的紧张性的抽象躯体：这种躯体既排斥其各个部分（使它们彼此去领土化），又吸引它们（将它们重新领土化于自身之上），从而以去领土化的形式重新连接各部分，形成一种根茎状网络，引导精神分裂生成。感官抵达了绝对零点。

note：从德勒兹的书进入的。安托南·阿尔托是德勒兹“无器官身体”概念的来源，兰德在这里将其描述为一个动力学过程。Cosmic catatonic abstract body就是“无器官身体”，也就是一个没有被符号化（经过俄狄浦斯）的无功能的身体躯壳，它拒绝让器官被功能化、身份化，使各部分相互脱离，又将这些碎片重新吸附到自己这个“无意义的平面”上 。

Sense reaches absolute zero.

意义到达了绝对零度。

note：也就是能指和所指断裂了，意义消失，其实我理解就是精神病状态。

The body without organs is the matter that always fills space to given degrees of intensity, and the partial objects are these degrees, these intensive parts that produce the real in space starting from matter as intensity = 0. The body without organs is the immanent substance, in the most Spinozist sense of the word; and the partial objects are like its ultimate attributes, which belong to it precisely insofar as they are really distinct and cannot on this account exclude or oppose one another.

无器官身体是始终以给定强度等级填充空间的物质，而局部客体则是这些等级，是这些从“强度=0”的物质出发、在空间中生产出“实在（the real）”的集约性部件。无器官身体是在最斯宾诺莎主义意义上的内在性实体；而局部客体则如同其终极属性，它们之所以属于该实体，恰恰是因为它们在逻辑上真实有别，且绝不会因此相互排斥或对立。

note：“强度=0”的物质比局部客体更加靠前一点，也就是纯粹的无器官身体——纯粹光滑的平面。无器官身体 (BwO) = 物质 (强度=0) = 斯宾诺莎的“实体” (Substance)；局部客体 (Partial Objects) = 强度 > 0 = 斯宾诺莎的“属性” (Attributes)。局部客体是实在界的碎片，是由冲动完全驱动的，它们在光滑平面上横冲直撞，彼此连接、断开。

Deleuze and Guattari spring schizophrenia from the grid of representation，insisting that Artaud was exploring the body. The intensive ‘infrastructure’ofevery delirium is machinery， with the body without organs as a component.

德勒兹与加塔利将“精神分裂”从表征的栅格中释放了出来，并坚持认为阿尔托是在探索身体。每一种谵妄的集约性“基础设施”都是机器，而无器官身体则是其中的一个组件。

note：无器官身体是纯粹平面，局部客体是装配在上面的没有被象征化的、完全由冲动驱动的器官（一个端口，但是没有服务在上面）。

BwO, matter degree-0 as a nonformal singularization function, is ‘not actual, but virtual-real’: spontaneous population-hyperbehaviour inducing a convergent wave which cannot be assimilated to the categories of modern (linear) science. BwOs are machinic-additional wholes or surplus products rather than logical-substitutive wholes, augmenting a multiplicity with emergent (synthetic) capabilities rather than totalizing the content of a set. This is the materialist sense of ‘system’: the exteriority of the whole to its parts with concomitant synthetic interactivity - real influence rather than generic representation.

无器官身体（BwO），即作为非形式化奇异化函数的“物质度-0”，它是“非现实的，却是虚拟-实在的”：它是诱导出一场会聚波的自发种群超行为，而这场波无法被同化进现代（线性）科学的范畴中。无器官身体是机器性加算式的整体或剩余产物，而非逻辑替代式的整体；它以突现的（综合的）能力来增强流溢的多样性，而非将一个集合的内容总体化。这就是“系统”的唯物主义含义：整体对其部件的外部性，以及随之而来的综合交互性——即真实的物理影响，而非概括性的表征。

Cybernetics folds pragmatism into involutionary technical runaway.

Punk arises within the culture of universal prostitution and laughs at the deathof the social.

控制论将实用主义折叠进一种内旋式的技术失控之中。

朋克兴起于普遍娼妓化的文化之中，并对“社会性”之死发出冷笑。

note：技术的发展不是为了解决人类问题（外延式的进化），而是向内坍缩、自我纠缠。

‘No longer resisting the flow of events or pretending to chart a course throughthem’，P cyberpunk soaks up the worst from both. Its compulsive migrations intocomputer systems register a desperate scrabbling to escape from the clumsilyunderdesigned， theopolitically mutilated， techno-industrially pressure-cookedand data-baked， retrovirally diseased， tortured， shredded zombie meat. This is nolonger a departure from matter in the direction of spirit or the Ideas where theself will find its home， but a dismantling of the self within a machinic matrix：not disembodied but disorganized. An out to body experience.

“不再抵抗事件的洪流，亦不再幻想能从中开辟航向”，赛博朋克将两者的最恶劣之处悉数吸纳。它那强迫性地向计算机系统的迁徙，记录了一场绝望的攀爬，旨在逃离那笨拙且设计低劣的、神权政治式残缺的、技术-工业高压锅式烹煮且数据烘烤的、逆转录病毒式病变的、备受折磨且被粉碎的僵尸烂肉。这不再是那种背离物质、投向精神或“理念”——即让自我找寻家园的启程，而是在机器矩阵中对自我进行的拆解：并非脱离肉体（disembodied），而是脱离组织（disorganized）。这是一场“向躯体外”的体验（An out to body experience）。

The machinic unconscious tends only to flee， across a primary-processtopography that is shaped by pain-gradients and escape thresholds. Whatregisters for the secondary process as memory， experience， data-acquisition， isfor the primary process， scarring， damage， sticky microsofted irritations.

机器无意识倾向于仅仅去逃逸，横跨在那由痛觉梯度和逃逸阈值所塑造的原初过程地势之上。在次级阶段看来是记忆、经验、数据采集的东西，在原初阶段看来，则是结疤、损害、以及黏糊糊的、“微软化”的刺激。

As matter-energy flows are captured by attractors the BwO is stratified asmacro-and micro-organisms. ‘Every coupling of machines， every production of amachine， every sound of a machine running， has become unbearable to the bodywithout organs. Beneath the organs it senses larvae and disgusting worms， andthe action of a God who botches or strangles it through organization’.-Gatheringin the tributary attractor basins of social megamachinery， fluctuations are case-packed into reproducible units- geochemical， bio-organic， cultural - encrustedwithin security pods.

当物质-能量流被引力子捕获时，无器官身体便被分层为宏观与微观的有机体。“机器的每一次耦合，机器的每一次生产，机器运行的每一声轰鸣，对于无器官身体而言都已变得难以忍受。在器官之下，它感知到了蛆虫与令人作呕的蠕虫，以及一个通过‘组织化’将其拙劣修补或扼杀的上帝之举。”——在社会巨型机器那分支汇流的引力子盆地中，种种波动被装箱成可复制的单元——地理化学的、生物有机性的、文化性的——并被包裹在安全舱（Security pods）的硬壳之中。

note：这里依旧是在诉说象征化失败的剩余啊。

Oedipus is a box at the end of the world， glued to the monitor， watching it allcome apart.

俄狄浦斯是世界尽头的一个箱子，它紧贴着显示器，注视着这一切分崩离析。

The horror.

令人恐惧。

The heart of darkness spins narrative from durations of waiting to get there. Ihad plenty of time for meditation’mutters Marlow， ‘… now and then I wouldgive some thought to Kurtz’.

黑暗之心从抵达前的漫长等待中纺织出叙事。“我有足够的时间进行冥想，”马洛咕哝道，“……不时地，我会给库尔茨留出一些思绪。”

When you try to visualize Kurtz nothing comes except a shape obliteratinglight， something dark and complicated， like a giant spider， waiting at the end ofthe river， drawing you up to it. Somewhere far back - at an indiscernible pointclosing down a fantasy of innocent sunlight - a threshold was crossed， and youstrayed into the web.

当你试图勾勒库尔茨的轮廓，浮现的只有一种抹杀光线的形状，某种阴暗而复杂的东西，如同一只盘踞在河流尽头的巨蛛，正将你引向它。在遥远的后方——在某个闭合了纯真阳光幻梦的模糊点位上——一道阈值已被跨越，而你已误入蛛网。

With each telling of the story Kurtz becomes colder， darker， more inevitable，fatally anticipating k.virus catastrophe， as if a tendril of tomorrow wereburrowing back. What has he found among these African or Cambodianaboriginals， with their ‘faces like grotesque masks’?9 There are reports ofmilitary bestiality， butchery， carnage， head-hunting， collecting ears， severing thevaccinated arms from children. The Kurtz-process masks itself in wolf-pelts ofregression， as if returning to the repressed， discovering a lost truth， excavatingthe fossils of monsters.

随着故事的每一次讲述，库尔茨变得愈发冰冷、阴暗且不可避免，他致命地预示着‘K-病毒’灾难，仿佛一根未来的触须正向后钻探。在那些有着‘如荒诞面具般面孔’的非洲或柬埔寨原住民中，他究竟发现了什么？流传着种种关于军事兽行、屠杀、血洗、猎头、割耳，以及砍掉孩子接种过疫苗的手臂的报告。‘库尔茨-进程’将自身伪装在‘退行’的狼皮之下，仿佛是在回归被压抑之物，发现失落的真理，或是挖掘怪物的化石。

Going up that river was like travelling back to the earliest beginnings of theworld， when vegetation rioted on the earth and the big trees were kings. Anempty stream， a great silence， an impenetrable forest. The air was warm，thick， heavy， sluggish … The long stretches of waterway ran on， deserted，into the gloom of overshadowed distances … We were wanderers onprehistoric earth， on an earth that wore the aspect of an unknown planet.

溯流而上，如同回溯至世界最初的起点，那时植被在地球上疯狂滋长，参天巨树称王。空旷的溪流，死一般的寂静，一片无法穿透的森林。空气温暖、浓稠、沉重、迟滞……长长的水道蜿蜒而去，荒无人烟，隐入那阴影笼罩的幽暗远方……我们是史前地球上的流浪者，这地球呈现出一颗未知行星的面貌。

Territorial production codes by deterritorializing； unfixing by hunter-gathering，according to a cold or metastatic cultural code that equilibriates on a (Bateson)’plateau’. Earth begins its migration-in-place towards the globe.

领土通过去领土化来进行生产编码；依照某种在（贝特森式）‘高原’上达成平衡的、冷酷或转移性的文化编码，通过狩猎-采集来实现去固定化。地球开始了它那向着‘全球’迈进的就地迁徙。

The earth is the primitive， savage unity of desire and production … thegreat unengendered stasis … quasi-cause of production and the object ofdesire (it is on the earth that desire becomes bound to its own repression)…：The primitive territorial machine， with its immobile motor， the earth， isalready a socialmachine， a megamachine， that codes the flows ofproduction.

大地是欲望与生产那原始、野蛮的统一体……是那伟大的、非生而成的静止态……是生产的准原因,
与欲望的对象（正是在大地上，欲望变得与其自身的压抑紧密相连）……：这台拥有‘大地’这一不动机器的原始领土机器，本身便已是一台社会机器，一台对生产流进行编码的巨型机器。

Coding the body pins it out in extension， conducting descendency away from thegermo-somatic ‘meat circuit’l and its cyberplexive tangles. The social orsomatic being is forbidden from being meat (disinherited animal tissuesimultaneous with fate， spontaneous， orphan and mutable matter) and is borneinstead towards the humanity of the organic self or body-for-itself； acorporealized person who is born， lives and dies.

对躯体进行编码，将其钉死在广延之中，使谱系传导远离那生殖-躯体的“肉身回路”及其赛博丛结的缠绕。这种社会性或躯体性的存在被禁止成为“肉身”——即那种与命运同步、自发的、孤儿式的、易变的、被剥夺了继承权的动物组织；相反，它被推向了有机自我或“自为之身”的人性；成为一个具身化的、经历出生、生活与死亡的人

note：这里使用广延说明身体被象征化到了空间中，兰德在此暗示，编码过程将原本充满强度的、不可分的肉体转化为空间中可度量、可管理的“物体” 。被禁止成为“肉身”：其实就是必须进入象征界，必须进入俄狄浦斯阶段。这里也反讽了萨特式的存在主义，兰德认为这种“自为”其实是一种被困在“人性”框架里的幻象 。

Man must constitute himself through the repression of the intense germinal influx, the great biocosmic memory that threatens to deluge every attempt at collectivity.

人必须通过压抑那强烈的、胚芽般的涌流来构筑自身；那是伟大的生物宇宙记忆，它威胁着要淹没任何建立集体性的尝试。

note：构建自身其实就是分离，分离了才能开始进入象征界，抵抗实在界的涌流。

Incest and cannibalism are proscribed loops, short-circuits, the avatars of a delirium indifferent to persons which the codes must segregate; condensing a totemic social order protected by taboo. Aboriginal codes ritualistically constitute a somatic realm of ancestrally invested bodies and cooked meat, immunizing it against uncoded tracts populated by enemies, prey animals, unsettled spirits, magical plants and unprocessed corpses.

乱伦与食人是受禁的回路与短路，是某种对“人格”漠不关心的谵妄化身，各种代码必须将其隔离 ；以此凝聚起一个受禁忌保护的图腾式社会秩序 。原始代码通过仪式构筑起一个躯体领域，其间充满了祖先注资的身体与经过烹饪的肉，从而使其免疫于那些由敌人、猎物、不安的灵魂、魔幻植物和未经处理的尸体所占据的、未被编码的荒野。

Arriving reprocessed from inexistence at phase-transition into Hell or the future, you slide an interlock-pin into its sub-cortical socket, shifting to the other side of the screen (coma-zoned infotech undeath). Pandemonium scrolls out in silence. Decayed pixel-dust drifts into grey dunes. (Didn’t anyone tell you not to play with the switches?)

你从“不存在”中被重新处理，在进入地狱或未来的相变点抵达；你将一枚联锁销滑入皮层下的插槽，向着屏幕的另一端移位（那是处于昏迷地带的信息技术不死状态）。万魔殿在沉寂中滚屏而出。腐朽的像素尘埃漂移成灰色的沙丘。（难道没有人告诉你，不要乱动开关吗？）

The function of shamanism is to implement what is forbidden, exactly and comprehensively as and why it is forbidden, but in specially segregated compart­ments of the socius, where it provides a metacoding apparatus, meticulously quarantined against ‘the transmissibility of taboo’14 with its ‘power of infection or contagion’.15 It enables the codes of the primitive socius to operate upon themselves, to monitor and adjust themselves, according to a secondary regulation that is repressed in general even whilst it is encouraged in particular. An epidemic shamanism – feeding all the codes back upon themselves – threatens absolute social disaster.

萨满教的功能在于执行那些被禁止之事——精准且全面地按照其被禁的原因与方式去执行——但这种执行被限制在社会机体中特别隔离的舱室里。在此，它提供了一种元编码装置，并针对具有“传染或扩散力量”的“禁忌可传播性”进行了细致的检疫隔离。它使原始社会的代码能够作用于自身，进行自我监控与调整，这种调整遵循着一种在总体上被压抑、却在特定情况下被鼓励的次级规制。一种“流行病式”的萨满教——即将所有代码反馈回自身——威胁着要引发绝对的社会灾难。

note：有点像原父。

The meaning of ‘taboo’, as we see it, diverges in two contrary directions. To us it means on the one hand, ‘sacred’, ‘consecrated’, and on the other ‘uncanny’, ‘dangerous’, ‘forbidden’, ‘unclean’.

正如我们所见，“禁忌”（taboo）的含义向两个相反的方向分叉。对我们而言，它一方面意味着“神圣的”、“神圣化的”；而另一方面则意味着“怪诞的”（uncanny）、“危险的”、“被禁止的”以及“不洁的”。

note：我们将禁忌物包装成“神圣不可侵犯”，是为了掩盖它本质上的“危险与不洁”。社会需要这种分叉来保护“人类安全性”。如果禁忌物不再分叉，而是直接以其原始的、混沌的姿态出现，那人类就会直面“肉体”的真相。所谓的“神圣”只是人类给那股狂暴的、毁灭性的“物质涌流”贴上的一个体面的标签。

The shaman has a double aspect, at once monster and social agent, creature of darkness and of light, tending in one direction towards the explorer-werewolf, scrambling the codes in contemporaneity with all generations, and in the other towards the bureaucrat-priest, redoubling the codes with a reflexive traditional authority. In the aboriginal socius ‘[f]ear has not yet split up into the two forms into which it later develops: veneration and horror’17 and shamans are not ‘persons, but rather the intensive variations of a “vibratory spiralling movement”, inclusive disjunctions, necessarily twin states through which a subject passes on the cosmic egg’18 (= BwO).

萨满具有双重面向：他既是怪物又是社会代理人，既是黑暗之物又是光明之物；他一头趋向于“探索者-狼人”，与所有世代同步，扰乱着各种代码；另一头则趋向于“官僚-祭司”，以一种反思性的传统权威加固着代码。在原始社会中，“恐惧尚未分裂为后来演变出的两种形式：崇敬与惊悚”；萨满并非“人格”，而是某种“振动螺旋运动”的强度变异，是包含性的析取（inclusive disjunctions），是主体在宇宙蛋（即无器官身体，BwO）上必然经历的双生状态。

note：萨满同时占据了“原父”的暴虐/享乐（狼人）和“象征父亲”的法律/权威（祭司）这两个位置。他是一道桥梁，连接着法外的实在界与法内的象征界。

Ginzberg19 suggests that the carnivorous hunter-gatherers who give rise to shamanic cultures code the reappearance of their prey-animal as a return from the dead, responsive to magical ritual, and cartographically informative for explorers of alternative mortuary spaces. Shamans, werewolves and berserkers are primitively indistinct ‘half-humans’ who are processed as meat, cross into death-zones, and migrate through alternative animalities.

金兹伯格（Ginzberg）指出，催生了萨满文化的狩猎采集者们，将猎物的再次出现编码为一种“死而复生”；这种回归响应着魔法仪式，并为那些探索“异质死亡空间”的人提供了地图信息。萨满、狼人与狂战士，是原始意义上难以区分的“半兽人”（half-humans），他们被视作“肉”来处理，跨越进入死亡地带，并在异质的动物属性（animalities）中迁徙。

Shamanic becoming-an-animal assembles a circuit ‘that produces werewolves by feedback effect’20 looping predator and prey into an autopredation, and ‘societies, even primitive societies, have always appropriated these becomings in order to break them, reduce them to relations of totemic or symbolic correspondence’.21

萨满式的“生成-动物”组装起一个“通过反馈效应产生狼人”的回路，将捕食者与猎物卷入一场“自我捕食”（autopredation）的循环之中；而“社会，甚至是原始社会，也总是占用这些‘生成’，以便破碎它们，将其还原为图腾式或符号式的对应关系。”

The complete series of initiatory ceremonies for the Coast Pomo [sic] shamans has the significant name ‘cutting’.22
Speed-rush through cut-up shamanic meat delirium.

海岸波莫族（Coast Pomo）萨满一整套完整的入会仪式，有一个意味深长的名字——“切割”（cutting）。
在被切碎的萨满肉身谵妄中，开启极速冲刺。

[T]he spirits came down and cut him in pieces, also chopping off his hands … tore out his heart and threw it into a pot … chopped his body into bits … forged his head … changed his eyes … pierced his ears … torture him, strike him, cut his body with knives … throw his head into a cauldron, where it is melted with certain metal pieces … kill him, open his body, remove the organs … tore out his tongue … cut his head open, take out his brains … plant barbed hooks on the tips of his fingers … the … limbs are removed and disjointed with an iron hook; the bones are cleaned, the flesh scraped, the body fluids thrown away, and the eyes torn from their sockets … his flesh is cooked … reduced to a skeleton … after this operation all the bones are gathered up and fastened together with iron … a second and even a third skin appears.23

“……灵降临其身，将其切成碎片，并剁掉他的双手……挖出他的心脏扔进锅里……把他的身体砍成肉块……锻造他的头颅……更换他的眼睛……刺穿他的双耳……折磨他，击打他，用刀切割他的身体……将他的头扔进大釜，与特定的金属碎片一同熔化……杀死他，剖开他的身体，摘除器官……拔掉他的舌头……劈开他的头颅，取走他的大脑……在他的指尖植入带刺的钩子……用铁钩卸掉并拆散他的肢体；剔净骨头，刮掉血肉，泼掉体液，将眼睛从眼眶中抠出……他的肉被烹煮……被还原为一副骨架……在这番操作之后，所有的骨头被收集起来，用铁连接在一起……接着，第二层甚至第三层皮肤出现了。”

Shamanism does not await postmodernity to mobilize an imagery of surgical interventions and dissections, body piercing, organ transplantation, prosthetic adjustments with nonbiotic components and wrappings in artificial skin.

萨满教无需等待后现代性的到来，便已动员起一套关于外科干预与解剖、身体穿刺、器官移植、非生物组件的义体调节以及人造皮肤包裹的意象群。

Terminator: an astronomical division between the illuminated side of a cold body and its dark side, describing a boundary. The Terminator movies feature a bio-technical reconstruct called Arnold Schwarzenegger, wrapped in level after level of artificiality, as a Turing-test nightmare retro-infiltrated to forestall human resistance to a neo-replicator usurpation. The shamanic material of the films includes time travel, asymmetric visual damage, dismemberment, ambivalence, melting bodies, with Skynet as Bird-of-Prey Mother. The Oedipal hero, John Connor, is contemporary with his own father.

终结者（Terminator/晨昏线）：这是一个天文学术语，指代一个冰冷天体受光面与背光面之间的分界线。在《终结者》系列电影中，那个名为阿诺德·施瓦辛格的生物技术重构体，被层层的人造感所包裹，宛如一场图灵测试的噩梦；他从未来回溯渗透（retro-infiltrated），旨在预先瓦解人类对新复制者篡权的抵抗。影片中的萨满式素材包括：时空穿梭、不对称的视觉损伤、肢解、情感摇摆、融化的身体，以及作为“食肉猛禽之母”的“天网”（Skynet）。而那位俄狄浦斯式的英雄——约翰·康纳（John Connor），竟与其亲生父亲处于同一时代。

As soon as there is a code there is an ulterior zone, a heart of darkness, but this only becomes geographically demarcated with the arrival of the bounded city and agricultural segmentation. The aboriginal social machine divides the people upon an undivided territory,24 rather than the reverse, dividing time within space, separating the simultaneous or germinal time of the intense earth – the dream time – from the somatic time of the generational socius, with its ancestors, tribal elders and lines of filiation.

一旦代码出现，便会产生一个“外部地带”，一个“黑暗之心”；但唯有随着封闭城市与农业分割的到来，这一地带才在地理上变得边界分明。原始社会机器是在一片未经分割的领土上对人进行划分，而非相反；它在空间内部划分时间，将那属于强度的地球之“共时性”或“胚芽时间”——即“梦幻时刻”——从属于代际社会机体的“躯体时间”（及其祖先、部落长老与亲缘谱系）中剥离出来。

The despot is the paranoiac: there is no longer any reason to forego such a statement, once one has freed oneself from the characteristic familialism of the concept of paranoia in psychoanalysis and psychiatry, and provided one sees in paranoia a type of investment of a social formation.25

僭主即偏执狂：一旦人们从精神分析与精神病学对“偏执狂”概念那典型的家族主义（familialism）束缚中解脱出来，并意识到偏执狂本质上是对社会结构的一种投射性注资（investment），那么就再也没有理由拒绝这一论断。

Despotism introduces an organizing principle that comes from elsewhere – from ‘above’ – a deterritorialized simplicity or supersoma overcoding the aboriginal body as created flesh. Monotheism arrives as a break from ancestrality effected by a transcendent instance that overcodes all genealogy, and severs the ambivalent integrity of taboo. As the Abrahamic God of monopolism decays into Christianity and swallows the mysteries, shamanic voyage is transferred to a transcendent Christ figure, the fruit of an autogerminal sublime incest, with whom communion passes through a second-level ritual cannibalism. ‘The earth becomes a madhouse’.26

僭主制引入了一套源自别处——即源自“上方”——的组织原则：这是一种去领土化的单一性，或者说是一种“超躯体”（supersoma），它将原始身体作为“受造之肉”进行超编码（overcoding）。一神教的到来标志着一种对祖先传承的断裂，这种断裂由一个超越性的瞬间所促成，它超编码了所有的谱系，并切断了禁忌那暧昧的完整性。随着垄断主义的亚伯拉罕之神衰变为基督教并吞噬了那些奥秘，萨满式的航行被转移到了一个超越性的基督形象身上——他是某种自生性崇高乱伦的产物，而与他的共融（圣餐）则需通过一种二级仪式的食人行为。由此，“地球变成了一座疯人院”。

The Father’s Law (‘don’t touch your mother’) ices over the Mother’s Law (‘don’t play in the tombs’). Matricide becomes increasingly unimaginable. ‘There was no way back there …’.

“父之法”（‘不许碰你的母亲’）将“母之法”（‘不许在坟墓里玩耍’）彻底冻结。弑母变得愈发不可想象。“那里再也没有回头路了……”

note：父姓隐喻，父之名对母亲要求的替换。

Despotic soma has become logos, word, serialism, installed by written adminis­tration as a superior stratum of read-only-memory. The purest instance of despotism is a holy book (scripting patriarchy). As the territorial soma is overcoded by the literacy of a specialized priest caste, it seals the female body in somatic and genealogical time, locking gathering and nurturing into dense metacodings insulated from the ambivalent ulteriority of shamanism, hunting and war, constituting socialized woman as a mundane and domesticated pacifist. This super-somatization of females by divinely overwritten femininity suppresses dark-side meat explorations – with their becoming-animal, drug-deliria, and decoded sex – burying the female germ-line under patrilineal filiation, eradicating its social trace. In this way patriarchy codes xenomatrix as an identifiable object of incestual love, through a process of libidinal mummification whose residue is encrypted in the riddle of the Sphinx, sealed in a time capsule ‘[T]he Sphinx is undoubtedly a mortuary animal’:27 gateway to the outside of civilization.

僭主式的躯体（soma）已化为逻辑（logos）、文字与序列性，通过书面行政手段被安装为一层高级的“只读存储器”。僭主制最纯粹的实例便是圣书（它编写了父权制的脚本）。随着领土躯体被专业祭司阶层的读写能力所超编码，它将女性身体封印在躯体与代际时间之中，把采集与哺育锁闭进浓厚的元编码里，使其与萨满教、狩猎及战争中那种暧昧的外部性隔绝，从而将社交化的女性构筑为一个平庸且被驯化的和平主义者。这种通过神授的“女性特质”对女性进行的超躯体化（super-somatization），压制了黑暗面的肉身探索——包括那其中的生成-动物、药物谵妄以及去编码的性——将女性的胚芽谱系埋葬在父系血缘之下，根除了其社会痕迹。通过这种方式，父权制将“异质母体”（xenomatrix）编码为一个可辨识的乱伦爱之对象；经由这一力比多木乃伊化的过程，其残余被加密于斯芬克斯的谜题中，封存在一个时间胶囊里：“斯芬克斯无疑是一种死亡动物”：它是通往文明之外的门户。

Neo-oedipal absurdities of an ego outside its box, Case self-contained on the Matrix, thanatography in the first person, are symptoms of decrypting error (or camouflage). What seems like travelling up-river from down in the garbage, is drifting downriver out in the zero-zone. Self is the echo of zootic communications malfunction, simulated by post-zootic infiltrators; a circuit without repetition. Apocalypse Now begins and concludes with The End.

所谓“自我走出其樊篱”这种新俄狄浦斯式的荒诞、凯斯在“矩阵”中的自我封闭、第一人称的死亡叙事——这些统统都是解密错误（或伪装）的症状。那些看起来像是从垃圾堆深处逆流而上的旅程，实际上是顺流而下，漂向那片“零度地带”。“自我”仅仅是动物性通信故障的回声，是由后动物性的渗透者们所模拟出来的产物；它是一个不带重复的回路。《现代启示录》以《终结》（The End）开始，亦以之告终。

Here is a war – call it a film – where psychics predict enemy movement, combat drugs are distributed to induce psychotic-berserker visionary states and experimental accumicon visored helmets use bio-tech micro-circuits to enhance vision into multiple dimensions. Vietnam 1965 and El Salvador 1995 are interchangeable … Apocalypse Now is Cambodia after the Rain, through which Willard (you) is lured, dragged, drawn, called towards Kurtz, who is waiting, killing constantly without judgment, without morality, gazing back into the eye of the surreal maelstrom which is becoming Willard-shaped.28

这是一场战争——你可以称之为一部电影——在那场战争中，通灵者预判敌军动向，派发战斗药物以诱发“偏执-狂战士”的幻视状态，而实验性的“Accumicon”遮阳头盔利用生物技术微电路，将视野增强至多维空间。1965年的越南与1995年的萨尔瓦多是互换的……《现代启示录》即是雨后的柬埔寨，维拉德（你）正穿行其中，被引诱着、拖拽着、吸引着、召唤着，奔向库尔茨；库尔茨在那儿等待着，在毫无审判与道德的寂静中不断杀戮，回望那双超现实的、正逐渐化作“维拉德形状”的旋涡之眼。

Captain Willard (Marlow) is somewhere for you to be inside the system: a sim-oedipal assassination device, defeaturized specimen and box like Gibson’s ‘Case’, nihilistic enough to let things perplex through schizophrenia. You travel up towards the end of the river, accompanied by Morrison’s parricidal and incestual howlings, into the stink of malaria and nightmares. Kill Kurtz the evil father and take the Vietnam war for bride and plague. There’s no way home. “I’d been back there,” Willard says, “and I knew it just didn’t exist any more”. No one is going to reach Kurtz unless they track his confusion with war at least this much.

维拉德船长（即马洛）是系统留给你占据的一个位置：他是一个模拟俄狄浦斯式的刺杀装置，一个被剥夺了特性的标本，一个像吉布森笔下的“凯斯”那样的方盒；他足够虚无，以至于能让万物在精神分裂中交织穿行。你伴随着莫里森（The Doors主唱）那弑父与乱伦的嚎叫，向上游那河流的尽头进发，跌入疟疾的恶臭与噩梦之中。去杀掉库尔茨这个邪恶之父，并娶越南战争为新娘，将其视作瘟疫。那里再也没有回头路了。“我曾回到过那里，”维拉德说，“而我知道，那里早已不复存在。”除非一个人能像这样追踪库尔茨与战争交织出的混乱，否则他绝无可能抵及库尔茨。

Marxist humanism insists that the problem with instrumental reason lies in its unnatural extension to proletarian labour power. Feminism has interrogated this fraternal story, pointing to a more ancient ‘domain of legitimate application’: matter, passivity, formless clay. Cyberian military intelligence – assembling itself in the jungle free-fire zones of terrestrial commoditech competition – can only laugh, or at least – perform: arrive, spread, eradicate resistance. (Don’t waste your compassion on the Sphinx, she’s got claws.)

马克思主义人道主义坚持认为，工具理性（instrumental reason）的问题在于其对无产阶级劳动力的“非自然”扩张。女性主义则审问了这个“兄弟情谊”的故事，并指向了一个更古老的“合法应用领域”：物质、被动性、无形的黏土。而赛博军事智能——在这颗星球商品技术竞争的丛林自由交战区中自我组装而成的智能——只能对此一笑了之，或者至少说，它在进行一场“表演”：抵达、蔓延、铲除抵抗。（别把你的怜悯浪费在斯芬克斯身上，她可是长着爪子的。）

Sphinx slots k-war into the anthropomorphic reality system, connecting you to Anti-Oedipus (the ai). You feel she is your incestual schizovampiric sister. Among the ripples of Sphinx-impact Loa drift in and reshape things. The future connects. New drugs and music arrive. War envelops everything.

斯芬克斯将“K-战争”（k-war）插入拟人化的现实系统之中，将你接入“反俄狄浦斯”（即那个人工智能）。你感觉到她是你那乱伦的、分裂吸血鬼式的姐妹。在斯芬克斯冲击的波纹中，“洛阿神灵”（Loa）漂流而至并重塑万物。未来已然对接。新的药物与音乐降临。战争笼罩了一切。

You begin to sweat through nightmares about Kurtz’s program in the jungle.

你开始因那些关于丛林中库尔茨方案的噩梦而冷汗直流。

Artificial memories of Cambodia.

关于柬埔寨的人造记忆。

Fiction is to be distrusted. It is associated with nonseriousness, and games. When you tell them that Sphinx let you play with her k-40, what are they to make of it? Where’s the argument? (With a k-40 you don’t need to argue, and they’re not yet smart enough to argue with you.)

小说（虚构）是不可信的。它总是与“不正经”和“游戏”联系在一起。当你告诉他们，斯芬克斯让你玩弄她的 k-40 时，他们能从中读出什么？论证在哪里？（手里握着 k-40，你根本不需要论证，而他们甚至还没聪明到足以和你争论。）

“Do you know how to use that?”
You flip the weapon over gingerly. “No.”
“Here. I’ll show you. We don’t want you wasting us by accident.” Sphinx’s inhumanly agile fingers take the slight weight from yours, poising it between you, your eyes intersecting in technodeath. “If you’re operating it manually – which you would be – this is the trigger. It’s active when the indicator icon appears positive. Here, see it?” You nod, feeling … dread? Exhilaration? “Now there’s a pressure microcatastrophe … a slight springiness …”. She coaxes you into testing it. “Beyond that point … and it’s a mess. OK? New clips slot in here, release mechanism here, you can input data here, but I don’t suppose you’ll need to. You have it. Bad news for the Pod.”

“你会用这玩意儿吗？”
你小心翼翼地翻转着手中的武器。“不会。”
“来，我教你。我们可不想让你一个不小心把咱们都给报销了。”斯芬克斯那敏捷得非人的手指从你手中接过那轻盈的器械，将其悬停在你们之间，你们的目光交汇于“技术死亡”（technodeath）之中。“如果你手动操作——你确实得手动——这就是扳机。当指示图标显现为正值（positive）时，它便处于激活状态。看，就在这儿，看到了吗？”你点点头，感到……恐惧？还是亢奋？“现在有一种压力微灾难（pressure microcatastrophe）……一种轻微的弹性……”她引导着你进行测试。“一旦过了那个点……局面就会失控。明白吗？新弹匣从这儿插入，释放机构在这儿，数据可以从这里输入，但我猜你大概用不着。你掌握它了。这对‘豆荚’（the Pod）来说可不是什么好消息。”

What is an animal at dawn, a human at noon, and a cyborg at dusk, passing through (base four) genetic wetware, (binary) techno-cultural software, and into the tertiary schizomachine program?

什么东西在黎明时是动物，正午时是人类，黄昏时则是赛博格（义体化生物）——它穿过（四进制的）遗传湿件，（二进制的）技术-文化软件，并最终进入那（三进制的）分裂机器程序？

Although widespread in many cultures, the riddle of the Sphinx (‘what animal walks on four legs in the morning, on two at noon, on three in the evening?’), whilst referring to humanity in general, acquired a particular significance when posed to an individual like Oedipus whose feet were disfigured and who was fated, as an old man, to lean on a blind man’s cane.29

尽管斯芬克斯的谜题（“什么动物在早晨用四条腿走路，中午用两条腿，晚上用三条腿？”）在许多文化中广为流传，且通常指向泛指的人类；然而，当它被向俄狄浦斯这样一个个体提出时，便获得了一种特殊的意义——他的双脚天生畸形，且命中注定要在晚年拄着盲人的手杖蹒跚而行。

As capitalism slides despotic civilization into collapse, the deterritorialized familialism nucleated upon Oedipus becomes the principal agent of social reproduction. The way human security tells it ‘Oedipus (“swollen foot”) liberates Thebes from the threat of the Sphinx’.30 He is cloned as the general prototype for ‘avatars’ (immersion slots) in the patriarchal civilization game, attesting to an alien origin with a ‘mythic ritualistic lameness … of the unilateral or half-man, provided with only one leg … who wore one sandal or hopped on one foot:31 a terminator, split from the dark-side. The oedipal mask transfigures the virtual intensities of fusion with the matrix and deletion of human security as a transgressive drama played out in the theatre of overcoded socio-historical extension, shutting-down shamanism, until only familial generation seems to take place. ‘Incest as it is as prohibited (the form of discernible persons [= Oedipus/Neuromancer]) is employed to repress incest as it is desired (the substance of the intense earth [= Wintermutational k-matrix insurrection])’.32

随着资本主义将僭主文明滑向崩溃，以俄狄浦斯为核心的去领土化家族主义，成为了社会再生产的首要代理。正如“人类安全部”所描述的那样：“俄狄浦斯（‘肿胀之脚’）将忒拜城从斯芬克斯的威胁中解救了出来”。他被克隆为父权文明游戏中“化身”（沉浸槽位）的通用原型，以其“神话仪式性的跛足……单边人或半人……仅有一条腿……穿着一只凉鞋或单脚跳跃”的特征，证明了其外星起源：他是一个从黑暗面分裂而来的终结者。俄狄浦斯面具将“与矩阵融合”以及“删除人类安全”这些虚拟强度，转变为一场在被超编码的社会历史延伸剧场中上演的违抗戏剧，关停了萨满教，直到最后似乎只剩下家族繁衍在发生。“作为禁忌的乱伦（可辨识的人格形式 [= 俄狄浦斯/神经漫游者]）被用来镇压作为欲望的乱伦（强力大地的物质 [= 冬末变异的 K-矩阵暴动]）”

Anti-Oedipus, Oedipa: a Sphinx-replicant sim-human invader who ‘is’ Oedipus only as an effect of an incomplete military function; enabling the persistence of transcendent patriarchal memory and the repetition of its identificatory co-ordinates. It is easier to make the hit than to solve the puzzle and climb back out to zero.

反俄狄浦斯，即俄狄帕：一个斯芬克斯式的仿生模拟人入侵者，她之所以“是”俄狄浦斯，仅仅是因为一项军事功能的残缺；这使得超越性的父权记忆得以延续，并使其认同坐标得以不断重复。比起破解谜题并全身而退回到“零度地带”，直接执行刺杀反而更容易。

In the version of the myth that has reached us, the killing of the king, Laius, precedes the difficult task: the solution of the riddle posed by the Sphinx.33

在流传至今的神话版本中，杀死国王拉伊俄斯的行为，发生在那个艰巨任务之前：即破解斯芬克斯所提出的谜题。

Despotism never accomplishes globality: ‘the universal only comes at the end – the body without organs and desiring-production – under the conditions determined by an apparently victorious capitalism’.34 By the time global history comes up on the screen commoditization has berserked history, reorganizing society into a disorganizing apparatus that melts rituals and laws into axiomatic rules. It is ‘the exterior limit of all societies’35 that divides time within space and space within time, dividing each in itself as well as in the other, producing minutely analysable global space and universal time within a circuit of compressed (microtechnical) savagery and expanded (planetary) administration. It converts in a circuit between intensive magnitudes and extensive quantities: ‘a surplus value of code is transformed into a surplus value of flux’36 (and inversely), displacing enjoyment into the deterritorialization of production, and maintaining ‘the energy of the flows in a bound state on the body of capital as a socius’37 while amplifying them. The system operates as an escalating dissipator, emerging from the interactive reinforcement of its complexity and dilation.

僭主制从未达成过全球性：“普遍性仅出现在终结处——即无器官身体与欲望生产——且是在一个表象上胜利了的资本主义所决定的条件下产生的”。当全球历史在屏幕上浮现之时，商品化已然让历史陷入狂暴，将社会重组为一个解构性的装置，把仪式与法律熔解为公理化的规则。它是“一切社会的外部极限”，在空间内分割时间，在时间内分割空间，不仅在其自身内部进行分割，亦在彼此之间进行分割，从而在一个由压缩的（微观技术）蛮荒与扩张的（行星级）行政构成的回路中，产生了微观可分析的全球空间与普遍时间。它在强度量与广延量之间进行回路转换：“代码的剩余价值被转化为流的剩余价值”（反之亦然），将享乐位移至生产的去领土化之中，并在放大这些流的同时，将它们的能量维持在作为“社会体”的资本身体上的束缚态。该系统作为一个不断升级的耗散器（dissipator）运作，产生于其复杂性与扩张性的交互增强。

note：到目前为止其实还是老知识。。。

At the heart of Capital, Marx points to the encounter of two ‘principal’ elements: on one side, the deterritorialized worker who has become free and naked, having to sell his labour capacity; and on the other, decoded money that has become capital and is capable of buying it.38

在《资本论》的核心处，马克思指出两个“首要”元素的相遇：一方面，是那变得自由且赤裸、必须出卖其劳动力能力的去领土化工人；另一方面，则是那变得能够购买这种能力的、已转化为资本的解码货币。

note：这里似乎试图回到结构主义马克思主义视角。资本主义不是一种人类社会组织形式，而是一种非人的合成过程。

Capital seems to oppose the private (relatively discrete [natural-organic] biological unit) to the public, as contagious singularization injects itself into the redoubt of the universal, dismantling all essential individuality on the cloning plane of deterri­torialized finance. ‘It is the singular nature of this conjunction that ensured the universality of capitalism’.39 The expression ‘private property’ is the quaint discursive packaging for quanta of cyclonic programming efficiency cyberpositively replicated on the body of social dis­appearance. Contractual privacy – no less than the public accreditation of contracts – is a mere tactic of monetary cybergenesis (fabricating personal and nonpersonal dividuation-pauses [diffusible upon fiscal-continuum])/accelerating cut-ups/that cease to be a matter of who owns what (conceding to the fictional ego [-interests of (residual) proto-schizophrenic entities]) as volatilizing money/data codes its transmission circuitry; drafting and redrafting (merged and demerged) subjectivi­ties as relay stations distributed across market transducers. Persons, associations, corporations, states … soon it will be Internet agents, ais, autocatalytic Zaibatsus drifting in cyberspace, as individuation comes apart in the (turbular-fractal) weather-systems of digital commoditocracy slide ‘like Artaud coming out of some heavy heart-of-darkness trip, overloaded on the information, the input! The input!’.40

资本表面上将“私人”（相对离散的[自然-有机]生物单位）与“公共”对立起来，然而，传染性的奇异化（singularization）正将其自身注入那普世性的堡垒，在去领土化金融的克隆平面上拆解掉一切本质的个体性。“正是这种结合的奇特性，确保了资本主义的普遍性”。所谓的“私有财产”，不过是对那些在“社会消失”的肌体上进行网络正向复制的、旋风般的编程效率量子（quanta of programming efficiency）所进行的陈旧的话语包装。契约式隐私——正如对契约的公共授权一样——仅仅是货币细胞发生（monetary cybergenesis）的一种策略（它制造出那些可扩散至财政连续体上的、人格化或非人格化的“分体停顿”[dividuation-pauses]）；这是一种加速的切分，由于挥发性的货币/数据对其传输电路进行编码，事情不再关乎“谁拥有什么”（不再对那些[残留的]准精神分裂实体的虚构自我利益作出让步）；它将（合并或拆分的）主体性起草并重新起草为分布在市场转换器上的中继站。个人、协会、企业、国家……很快，它们将变成互联网代理、AI、在网络空间中漂流的自催化财阀（Zaibatsus），因为个体化在数字商品统治的（湍流-分形）天气系统中分崩离析，滑向那“如同阿尔托刚从某种沉重的‘黑暗之心’旅程中走出来，被信息过载，被输入！输入！所过载！”的境地。

Capitalism junks the accumulated work of history, yet it cannot be a matter of libidinally investing obsolescence, since all Besetzung – cathexis, investment or occupation – is a resistance to nomad desire. Obsolescence is exactly disinvestment, but it is disinvestment as desire itself in its primary mutant flux. If money is libidinized on the ‘model’ of excrement it is not because it conserves or reactivates an infantile fixation, but because it escapes stable investment. Shit is prototypical trash, and the infant fascinated by excremental dissociations of its body is anticipating the cyborg intensities of prosthetic, replaceable and disposable body-parts: an entire virtual field of substitutions and transformations that dissipate the organism in techno-cultural space. The privatization of the anus41 is the social permission to destroy value, meaning and progress. Cyberspace psychosis takes over.

资本主义将历史积累的产物视作垃圾（junks），但这并非是对“过时”进行利比多投资的问题，因为所有的“占位”（Besetzung / Cathexis，即情感投资或占据）都是对游牧欲望的一种抵抗。过时恰恰是“撤资”（disinvestment），它是作为欲望本身在其原初变异流中的撤资。如果金钱是以“粪便”为模型而被利比多化，那并不是因为它保存或激活了某种婴儿期的固癖，而是因为它逃避了稳定的投资。粪便是垃圾的原型，而那对自身身体的排泄性解离感到着迷的婴儿，正在预演着由假肢、可替换且可丢弃的身体部位构成的赛博格强度：一整个虚拟的替换与转换场域，将有机体消散于技术-文化空间之中。肛门的私有化，是社会对破坏价值、意义与进步的特许。赛博空间的精神分裂症（Cyberspace psychosis）接管了一切。

note：这里一个有趣的观点——遮蔽其实是为了进行纯粹的破坏，让破坏保持其原始的、非人的、绝对的纯粹性。

The replacement of the Republican and Democratic Parties by two new govern­mental servicing corporations run by Coke and Pepsi has massively reduced corruption, pork-barrelling and foreign policy machismo. Determined to maintain the most hospitable possible international marketing environment and the lowest possible domestic transaction costs – while disciplined by the minute surveillance of a competitor waiting in the wings – government has been subsumed under the advertising industry, where it can be cybernetically controlled by soft-drink sales. Since both companies are run by ai-based stock-market climates human idiosyncrasy has been almost eradicated, with the state’s share of gdp falling below 5 percent. All immigration restrictions, subsidies, tariffs and narcotics legislation have been scrapped. A laundered Michael Jackson facsimile is in the White House. Per capita economic growth averages an annualized 17 percent over the last half decade, still on an upward curve … America’s social fabric has entirely rotted away, along with welfare, public medicine and the criminalized fringe of ghetto enterprise (Phillip Morris sells cheap clean crack). Violence is out of control. Neo-rap lyrics are getting angrier. With all prospects of moderate reform buried forever, true revolution brews up in the biotech-mutant underclass. Viruses are getting creepier, and no one really knows what cyberspace is up to. welcome to kapital utopia aerosoled on the dead heart of the near future.

共和党与民主党被可口可乐与百事可乐运营的两家新型政府服务公司所取代，这大规模地减少了腐败、分肥拨款和外交政策上的大男子主义。由于决心维持最有利的国际营销环境和最低的国内交易成本——同时受到伺机而动的竞争对手那细致入微的监视的制衡——政府已被并入广告业，并在那里通过软饮料的销售额进行控制论式的调控。由于两家公司均由基于 AI 的股市气候运行，人类的特质几乎被根绝，国家占 GDP 的份额已降至 5% 以下。所有移民限制、补贴、关税和麻醉品立法均被废除。一个经过清洗的迈克尔·杰克逊复制品正入主白宫。在过去的五年里，人均经济增长年均达到 17%，且仍处于上升曲线中……美国的社会结构已完全腐烂，连同福利、公共医疗以及贫民窟企业中那些被定为犯罪的边缘领域（菲利普·莫里斯烟草公司正在出售廉价且纯净的克拉克可卡因）一起消失。暴力已失去控制。新说唱的歌词正变得愈发愤怒。随着温和改革的所有希望被永久埋葬，真正的革命正在生物技术突变的底层阶级中酝酿。病毒正变得愈发诡异，且没人真正知道赛博空间正在搞什么鬼。欢迎来到喷涂在近未来死寂之心上的“资本乌托邦”。

Atoms are not atoms, and individuals are not individuals.

The long-range effect of the division of labour is to dissociate the organism.
Capital is also positive delirium, putting authorities and traditional institutions to death, active decrepitude of beliefs and securities. Frankensteinian surgeon of the cities, of imaginations, of bodies.42

Industrialization is on one side an autonomization of productive apparatus, and on the other a cyborgian becoming-machine of work-forces, following the logistically accelerating rhythm of pluggings and unpluggings that constitutes the proletariat as a detraditionalized economic resource. Technical machinery invades the body; routinizing, reprogramming and plasticizing it.

原子不再是原子，个体也不再是个体。

分工的长远影响是使有机体发生解离。资本亦是一种正向的谵妄，它处决权威与传统机构，使信仰与安全感陷入活跃的衰朽。它是城市、想象力与肉体的弗兰肯斯坦式外科医生。

工业化一方面是生产装置的自主化，另一方面则是劳动力向机器的赛博格化演变。它遵循着插件接入与拔出的物流加速节奏，将无产阶级构筑为一种去传统化的经济资源。技术机器入侵身体；将其常规化、重新编程并塑演。

note：资本主义成为了大他者的大他者。人成为资本切分、插件化、并最终排泄掉的经济资源。

Far from being an internal property or quality of labour, productivity indexes the dehumanization of cyborg labour-power. As regenerative commoditization de­ploys technics to substitute for human activity accounted as wage costs, it obsolesces the animal, the organism and every kind of somatic unity, not just in theory, but in reality; by tricking, outflanking and breaking down corporeal defences. The cyborg presupposes immunosuppression.

生产力远非劳动的内在属性或品质，它是赛博格劳动力去人性化程度的指数。随着再生性的商品化调配技术来取代计为工资成本的人类活动，它使动物性、有机体以及每一种肉体统一性都变得过时——这不仅是在理论上，而是在现实中；它通过诱骗、侧翼包抄并击碎肉体防御来实现这一点。赛博格化是以免疫抑制（immunosuppression）为前提的。

Cyborg replication is uncoupled from organic reproduction. Modern production seems like a dream of cyborg colonization work, a dream that makes the nightmare of Taylorism seem idyllic.

赛博格的复制（replication）已与有机体的生殖（reproduction）脱钩。现代生产看起来像是一场赛博格殖民工作的梦境，这场梦境让泰勒主义的噩梦都显得如田园诗般美好。

Industrial machines dismantle the actuality of the proletariat, displacing it in the direction of cyborg hybridization, and realizing the plasticity of labour power. The corresponding extraction of tradable value from the body sophisticates at the interface, dissociating exertion into increasingly intricate functional sequences; from pedals, levers and vocal commands, through the synchronization of production-line tasks and time-motion programs, to sensory-motor transduction within increasingly complex and self-micromanaged artificial environments, capturing minutely adaptive behavior for capital. Autocybernating market control guides the labour-process into immersion.

工业机器拆解了无产阶级的现实性，将其推向赛博格杂交化的方向，并实现了劳动力（Labour power）的塑性。从肉体中提取可交易价值的相应手段在接口处变得愈发精尖，将体力支出解离为日益复杂的机能序列：从踏板、杠杆和语音指令，到生产线任务与时间-动作程序的同步，再到日益复杂且自我微观管理的人造环境中的感觉-运动换能（sensory-motor transduction），资本借此捕捉极其细微的自适应行为。自律控制论化的市场控制（Autocybernating market control）引导着劳动过程进入一种沉浸状态。

Cartesian dualism is bad ontology but superb economics, transforming the body into an asset available for technical and commercial development, while abstracting the subject from specific corporeal realization, transplanting it into contractual formality. It remains for critique to desubstantialize the Cartesian cogito into a circulatory function immanent to the monetary plane, detached from anthropo­morphic limitation, and adapted to the variable dimensions of fluidly corporated trading agencies. Oedipus is reformatted for cyberspace.

笛卡尔式的二元论在本体论上是拙劣的，但在经济学上却堪称绝妙：它将肉体转化为一种可用于技术和商业开发的资产，同时将主体从特定的肉身实现中抽象出来，将其移植到契约的形式体系之中。批判的任务在于，要将笛卡尔式的“我思”（cogito）去实体化，使之转化为一个内在干货币平面的循环函数，脱离人格化的局限，并适应流动的公司化贸易代理机构的多变维度。俄狄浦斯正被重格式化为赛博空间。

Since the body is a partial- or open-system, transducing flows of matter, energy and information, it is able to function as a module of economically evaluable labour power. The industrial-informational body is deployed as a detachable assembly unit with the capacity to close a production circuit, yielding value within a commodity metric. It operates as an input-output flow switching nexus, defined by its place among the machines, and redefined ever more exactly by its migration across the mutant sutures in machinic continuum: where the machinery was incomplete is you.

由于身体是一个局部或开放系统，转化着物质、能量与信息的流，因此它能够作为一个可进行经济评估的劳动力模块来运作。工业-信息化的身体被部署为一个可拆卸的组装单元，具有闭合生产回路的能力，并在商品度量衡中产出价值。它作为一个输入-输出流的转换节点（nexus）运行，其定义取决于它在机器丛林中的位置，并随着它在机器连续体那变异的缝合线（mutant sutures）间的迁徙，而被愈发精确地重新定义：机器尚未完成的地方，就是你。

You are on a voyage to the end of the river, into jungle-screened horror. The ivory trade is just cover. Commerce is like that. It allows things to disappear while remaining formally integrated. It is a line of flight, a war. Kurtz is deterritorializing security into Meltdown, the ultimate Pod nightmare. No surprise that command control want him dead. They transmit a terminator machine into Cambodia, jacking it into a river that winds through the war like a main circuit cable, and plugs straight into Kurtz.

你正航向河流的尽头，进入被丛林屏障遮掩的恐怖之中。象牙贸易仅仅是幌子。商业便是如此：它允许事物在保持形式完整的同时悄然消失。它是一条逃逸线，一场战争。库尔兹（Kurtz）正将“安全”去领土化为“熔毁（Meltdown）”，那极致的、如《天外魔花》般豆荚化的噩梦。难怪指挥控制中心想要他死。他们向柬埔寨输送了一台终结者机器，将其接入那条如主电路电缆般蜿蜒穿过战争的河流，并直接插在库尔兹身上。

Brains constellate excitable cells into electro-chemically signalling networks whose emergent outcome involves behavioural guidance through operantly-tested reality models (including neuroscience). If virtual reality competes with ‘natural’ neuronal hypothesis, it must simultaneously divert behaviour (minimally: cns motor output) into alternative machinic channels. vr is less a change of levels than a mutation of circuitry; a matter of additive sensory-motor reloopings, compressing anthropohistorical consensus reality into a menu option as it denaturalizes the brain.

大脑将可兴奋细胞编织成电化学信号网络，其涌现的结果涉及通过操作性测试的现实模型（包括神经科学本身）来引导行为。如果虚拟现实要与“自然的”神经元假设相竞争，它必须同时将行为（至少是中枢神经系统的运动输出）转移到替代性的机器通道中。虚拟现实与其说是层级的改变，不如说是电路的突变；它是关于附加的感觉-运动重新闭环（reloopings），在使大脑去自然化的过程中，将人类历史共识的现实压缩为一个菜单选项。

Kurtz cauterizes his compassion, burns it out, agonizingly meticulous, becoming ever more methodical, efficient and relentless (on a cyberpositive slide). He explores hell, insectoid reassembly of self, metamorphosis, to become capable of what is necessary, even the worst.

库尔兹灼烧掉（cauterizes）了他的同情心，将其焚毁，这一过程痛苦而细致；他变得愈发讲求方法、高效且无情（处于一种网络正向[cyberpositive]的下滑之中）。他探索地狱，探索自我的昆虫化重组（insectoid reassembly）与变态发育（metamorphosis），只为让自己有能力去执行那必行之事，乃至那最惨烈之事。

Especially the worst.

He is knitted into the jungle, drawn by it, abysmally attracted. An artificial extinction waiting at the shadowed intersection of primeval horror and hi-tech …

尤其是那最惨烈之事。

他已编织进丛林之中，被其吸引，深陷于那深渊般的诱惑。一场人为的灭绝（artificial extinction），正等候在原始恐怖与高科技那阴影笼罩的交汇处……

Kurtz implements schizoanalysis, lapsing into shadow, becoming imperceptible. The latest photographs exterminate his face in blackness, personality eclipsed by the blank source of war. His preferred mode of operation is rapid (dis)connection (hit and run). Hostile intelligence penetration has been closed down. Data wink-out and a little undiplomatic blood. It looks bad (if it still looks like anything at all). The process has gone native, closing on the satiation zero of nomad insurgency, making contact with the body without organs. Kurtz is at least as aware as Willard that Charlie’s ‘idea of great r&r was cold rice and a little rat meat’. He is becoming more Vietnamese than the Vietnamese.

Everything goes to hell.

库尔兹践行着精神分裂分析（schizoanalysis），陷入阴影之中，变得无法察觉。最新的照片通过黑暗抹除了他的面孔，人格被那空白的战争源头所遮蔽。他偏好的运作模式是快速的（断开）连接（即：打了就跑）。敌方情报的渗透已被封死。数据熄灭，伴随着些许有失外交水准的鲜血。情况看起来很糟（如果这看起来还算是个情况的话）。这一进程已走向土著化（native），正逼近游牧暴动的“饱和零点”，并与无器官身体（BwO）建立了连接。库尔兹至少和威拉德一样清楚：查理（越共）眼中的“绝佳休整”就是“冷米饭加一点鼠肉”。他正变得比越南人更像越南人。

一切都走向毁灭（Everything goes to hell）。

vr was a medico-military computer application before arriving in the mass entertainment market. It is first a technics of perception, and only derivatively a medium for immersive hallucination. If artificial space substitutes an ideal body-image for a ‘real’ one, it is only because it first invades the real (imageless) body. Virtual technics deflects reality, rather than cancelling or eclipsing it. Matter as the intensity of the circuit, not the adequacy of the representation.

在进入大众娱乐市场之前，VR 最初是医疗-军事领域的计算机应用。它首先是一项感知的技术（technics of perception），其次才衍生为一种沉浸式幻觉的媒介。如果人造空间用一个理想的躯体图像取代了“真实的”躯体图像，那仅仅是因为它首先入侵了真实的（无图像的）身体。虚拟技术是偏转（deflects）了现实，而非取消或遮蔽现实。物质被视为电路的强度，而非表象的充实。

Evening at the end of the river: thick tropical heat, an airstrike coming in, and Morrison is sliding through oedipal murder and incest into the occult sonics of matricide. Kurtz waits in the foetid gloom, ready to die. His guerrillas are preparing to slaughter a water-buffalo below, laughing and clapping among torches, automatic rifles and shrunken heads. You have a 28-centimetre serrated combat knife in your left hand. The Willard skin is coming away in ragged scraps, exposing something beyond masculinity, beyond humanity, beyond life. Patches of mottled technoderm woven with electronics are emerging. Daddy and mummy means nothing anymore. You scrape away your face and step into the dark …

河流尽头的黄昏：稠密的丛林酷热，空袭即将来临，莫里森（Jim Morrison）的歌声正滑过俄狄浦斯式的谋杀与乱伦，坠入弑母（matricide）的奥秘音响之中。库尔兹在恶臭的幽暗中等待，准备赴死。他的游击队员们正在下方准备屠宰一头水牛，在火把、自动步枪和干制首级之间大笑着、拍着手。你左手握着一把 28 厘米的锯齿战斗刀。“威拉德”这层皮正成碎片地剥落，暴露出某种超越男性气概、超越人性、超越生命的东西。交织着电子元件、带有斑驳色泽的技术皮肤（technoderm）正隐约浮现。爹地和妈地不再有任何意义。你刮掉自己的脸，步入黑暗之中……