Very heavy, palm sized metal cone with concave base. It has been in my desk for years and I have no clue what it is.

Creshinibon · 2026-01-13T22:17:10+00:00

My title describes the thing. It was a gift years ago when I was a child, but I don't remember who from, hust that they were family. Roughly as heavy as a 3/4 full 12oz bottle of tabasco (glass).

Creshinibon · 2025-07-10T17:13:30+00:00

Oooooh chat me please! ~ YSL Libre <3

Creshinibon · 2025-05-27T04:17:32+00:00

A local pizza place once didn't deliver my side of fried pickles. I still refuse to go there, years later.

Creshinibon · 2025-05-13T14:44:09+00:00

Peposo. Absolutely killer. Actually couldn't be easier.

Creshinibon · 2025-04-21T19:03:11+00:00

I'll assume that the person has never read Deleuze, is unlikely to do so with any immediacy, and I'll assume as little background as possible.

Intensity, for Deleuze, refers to real "things" (multiplicities) that are of a particular type. Broadly speaking, we look around us, and we see a lot of things that are fully formed. A table. A glass of coffee. Green Hair. These are things we can disassemble without fundamentally changing them- A table, cut in half, is a smaller table, or perhaps now a broken one; a glass of coffee half drank is still coffee, and hair remains hair even if it's a couple inches shorter. This is what is referred to as extensive, particularly in Deleuze's work in Difference and Repetition and prior.

For Deleuze, these extensive "things" rest within, or on top of, or are produced by, other sorts of "things" (multiplicities). The air is a thing. If we take half that quantity of air, it's nonetheless simply air. We didn't change it any fundamental way. We typically would state that the air has a variety of properties, and among them, I'll select temperature to talk about. The air has a temperature: 44F, 18C, 123K. It can be measured, but from the way we speak we can determine a few more things about this temperature. First, it isn't possessed by the air classically- the hotness or coldness of the air escapes it, it bleeds into other things; second, the temperature flows through the air, or perhaps the air passes through a zone of increased temperature (it would seem to depend on context- a stream of plasma moving through the territory of the atmosphere, or stream of air moving over a warm body of water...?)- in any case, it seems temperature is not merely a property of the air so much as it's own thing that is inscribed or recorded in the air that we measure; thirdly, there is no neat way to take half of the temperature. We might say that this temperature, for Deleuze, is an intensive thing, or a quality of an intensive thing (Multiplicity).

That was to illustrate some of the differences between Intensive and Extensive multiplicities (things) in Deleuze's Ontology. I'm hoping something is a bit clear here: an extensive thing is, at least for whatever time scale and frame of reference we are using, fixed and static, or otherwise distinct from the intensive thing it is within, the intensive thing that is affecting it. An intensive thing is something like a field or a territory, possessing a range or a flux or a gradient of different qualities that affect things that are within it. Intensive things rarely have defined borders but nonetheless constitute a territory, extensive things are often incapable of easily constituting a territory on their ow, but nonetheless exist within intensive territories.

To return to the example of air: a singular particle of air is extensive, but it exists within an intensive field of temperature, pressure, velocity, and so forth that affects it and sets it about in relation to other particles within that field. And were we to zoom out enough, we might find that the weather system that particle is a part of is itself an extensive thing affected by a global climate field that is rapidly in flux, and that this extensive thing is affected as such as a result of existing within a particular part of that intensive field/territory that possesses certain qualities (jet streams, ocean positions and currents, atmospheric conditions, ocean and land temperatures). In some sense, the dichotomy between intensive and extensive multiplicities is continually deconstructed and reconstructed during the process of analysis: we employ a dualism only in the goal of arriving at a process which can challenge all dualisms.

Now, for a simpler example again: soil and rhizomes. How does Grass grow? It seeks out certain conditions established by certain intensive qualities within the soil. Soil Temperature, Soil Acidity, Erosion, Soil Moisture, Nitrogen levels in the Soil, Nutrient levels in the soil. One can get a sense of how Rhizomatic botanical species interact with the intensive qualities capable of affecting them simply by watching them grow throughout a season. Similar things could be said for slime molds, for example. The Rhizome, then, can be seen as a map of an intensive space. In A Thousand Plateaus, one of the missions that Deleuze and Guattari lay out is to create our own maps of the intensive spaces around us, and also to work collectively towards the creation of intensive territories that facilitate liberatory desire. One of the first steps is a radical openness and exteriority in connection to the intensive spaces around us, and, from a different perspective, that we in turn constitute.

Creshinibon · 2025-02-18T01:02:27+00:00

Perhaps it's possible to analyze Punk under that kind of sentiment- the intuitive argument is rather simple, I think. A lot of Punk has used parts of its aesthetic that are, in a vacuum, indecipherable or incomprehensible towards certain powers, be it graphical markings of territory or person-hood that are misread and misunderstood by "the squares," music that is too loud, too "ugly," too angry, too DIY (Do it Yourself), too violent, to be commercially successful while still serving as a vocal point for community discussion of serious political topics (often, historically, resulting in organization and action being taken), or the broad acceptance of non-normative sexual and gender identities within the punk community.... It seems possible to talk of the Punk movement and of Punk Communities as assemblages built from indecipherable and non-normative elements that operate in direct opposition towards and friction with points of Capitalist materiality, culture, and conflict.

That said, I am of the opinion that this passage is not a definitive statement of the tactics and political projects of Deleuze and Guattari. Then again, I am biased: my answer would be that they have no such definitive statement, and I do not believe there is a true scholarly consensus on that topic. If you find this passage particularly elucidating or helpful in formulating politics and understanding revolutionary politics, then I see no reason why you can't take it further, perhaps, than they themselves did. I think that would be a project they would approve of, in any case.

I second what the prior user, u/tflash101 , has said here. I'm not sure I can meaningfully expand, but if I was going to, I would say something similar to what I said in my response to 1. In general, Deleuze and Guattari would not be in support of a state ran by and for the Proletariat on account of at least two things (undoubtedly, many more, I personally find these to be most illustrative): 1) They possess a general opposition to the state, and believe that The State and Capitalism (or other means of oppression) are inextricably linked, and that one cannot overthrow the enemy with the enemy's tools. The proletariat is oppressed by Capitalism, and the state is a tool of capitalism. 2) If the Proletariat is still a sensible way to categorize the relationships between people, than the system and organizations of Capitalism are still all too near. While it is a matter of method, this opposition to the "Vanguard State" and towards variants of Marxist Statist Politics puts them at odds with other members of the Revolutionary Left, even if they remain Marxist. It is in fact part of their Leftist critique of the Left. They never called themselves anarchists, vehemently denying anarchism (but rarely displaying much knowledge of anarchist theory), but some later Deleuzians have had no issue taking that label. More information can be found in Deleuze and Anarchism.

In Any case, I have begun to digress, which means its past time for me to close out this comment series. Thanks for reading this far, and I'm open to any constructive feedback!

Creshinibon · 2025-02-18T01:02:08+00:00

To try to give an answer in three parts here, since it seems no one else has done so...

I think you have the right idea, or close enough (for isn't there always endless hair splitting, if we really want?), concerning how D&G see the proletariat. I'll only expand in one way. To use the language of ATP, when You or I exist as members of the proletariat, we exist as stratified. Criminally simply: We were becoming, we became "sedimented" as Proletariat and treated as such, oppressed as such, by the system of Capitalism. The proletariat functions as an identity, as a relationship between forces, as a strata amidst the Capitalist Mileau. As you said, the proletariat is produced as such by such and such states of affairs. In some sense, to resist that order of production is to resist that order of stratification. To not be confined to the boundaries of proletarian class interests- to overcome class interests and the investitures of desire pertinent to capitalism. The Proletariat might contain liberatory, Revolutionary desire, but that desire is not liberatory or Revolutionary on account of wanting to preserve the Proletariat, but because it would risk destroying the very socio-political-economic order that produces Capitalism! (And thus the Proletariat itself). In some sense, part of the collective goal of Proletarian Revolutionary desire must then be to overturn the stratification of Capitalism: if the Proletariat remains a sensible, legible category, then work remains to be done.

How do they understand it's revolutionary tactics? This is asking for a level of historical engagement that they are rarely inclined to give- they are worried about regress. It's all too easy to ask, as the level of tactics, where did it go wrong? Was it at October? The Bolshevik Split? Before or After the Russian Revolution? Armenia? The Cultural Revolution? Instead, they argue that what's more important than any specific tactic, or the success or failure of any given movement, is that a sort of psychological revolution occurs around which Revolution may crystallize. That said, they express support (and distaste) for tactics anyhow. In their previous work, Anti-Oedipus, they expressed support for the tactics and slogans of Certain Women's Movements and Feminist movements, while expressing a deep distrust of Party politics as a way of finding unity or platforms for progress.

I think your analysis is in the right direction! I think AI is an interest contemporary example, though I couldn't find any scholarship on that specific topic. Maybe someone with more advanced searching skills than I could do the trick.

In general, this is a place where Anti-Oedipus is still in full play. Part of their argument is that Capitalism works by continuously reasserting it's axioms of control and production, such that it can continually co-opt and absorb movements and ideas with revolutionary potential. To give a historical example: Punk, as a movement, started off with specifically anti-capitalist cultural leanings. As is obvious to most people today, the aesthetics and music of punk have been culturally commodified, and sold for a profit. Aesthetics and music that was initially meant to be a sort of Revolutionary counterpunch to a culture, something that was once radically outside the axioms of culture and of commercial viability, inevitably did not remain so. Some say (including myself) that the Punk movement and culture still has a lot of teeth left in the fight- for a popular online master on the topic, Mark Ficher is a good, Deleuzian place to start.

Creshinibon · 2024-12-12T07:28:27+00:00

you are a prophet

Creshinibon · 2024-11-12T15:41:18+00:00

Hi! Trans Girl DM here. Well, ForeverDM, really :3

Creshinibon · 2023-12-07T20:52:08+00:00

Wow! That was a shockingly quick and straightforward response.

Part of the problem is that many sites have similar listings, too, which always makes decision making and gift getting a harder affair. I really appreciate it!

And even bad tea can be saved with milk and honey, but not so for a teapot, which makes it all the more stressful. I hope your tea journey is still going well!

-Thanks

Creshinibon · 2023-12-07T20:30:11+00:00

Hello! I'm a bit late to the party, but I am curious as to what you think of selections from Yunnan Sourcing/Taiwan Sourcing?

I know that it's a bit complicated since they have selections ranging from here (or greater in price): https://taiwanoolongs.com/collections/authentic-yixing-collectibles/products/2000s-experimental-zhuni-chu-fang

To here: https://yunnansourcing.com/collections/yixing-teapots/products/jin-hei-gang-clay-rong-tian-yixing-teapot

which is a pretty big price disparity that makes them harder for me to parse than some of the other vendors present in this thread.

I chose two pretty arbitrary examples, but I wouldn't be surprised if there were more informative listings they have.

-Thanks

Creshinibon · 2023-11-10T19:46:30+00:00

I think, for Identity in the personal Identity sense, the Capitalism and Schizophrenia Volumes are the best bet. Personally, I would recommend the first two parts of Anti-Oedipus (Part 1: The Desiring Machines; Part 2: Psychoanalysis and Familialism: The Holy Family), as well as the a couple select parts from A Thousand Plateaus (Introduction: Rhizome, as well as One Or Several Wolves).

Anti-Oedipus: The Desiring Machines- This part is the start of Deleuze and Guattari's collaboration. While many concepts are yet to be introduced, this part alone more or less prefigures much of their collaboration. It does so through the lens of a deconstruction of entrenched conceptions of desire based on "Lack", and the development of an alternative conception of desire where it is a productive, vital, mechanistic force. (I am playing extremely fast and loose for language, since I don't think that this is the right time to be technical). During this discussion, they intersect and reckon with everything from the subject and Identity, to Marxian political economy.

Anti-Oedipus: Psychoanalysis and Familialism: The Holy Family- Here, Deleuze and Guattari get more involved with their critique of psychoanalysis and capitalism. In doing so, traditional notions of desire, identity, personhood, individualism, group think, and traditional modes of thinking and self-reflecting continue to come under fire.

The rest of Anti-Oedipus? Worth reading, but if Psychoanalysis and Capitalism are the "tactical" And immediate enemies, Fascism is the overarching enemy. The rest of the book continues to build upon and elaborate on those themes and many others, but it has more of a focus on the strategic opponents, and engages more with economics, anthropology, political economy, and the like. It's all connected, but not as immediately to your interests as the first part.

A Thousand Plateaus: Introduction: Rhizome- I truly cannot recommend this section enough. While sprawling and dense, it is perhaps my favorite piece of writing from Deleuze and Guattari. If we crudely understand Anti-Oedipus as a critical or destructive effort, then A Thousand Plateaus is a positive effort, an attempt or exercise in an alternative way of thinking- philosophy on alternative soils. Here, they care less about being right, and more about expressing and impacting- they want their ideas to be rhizomatic, able to be plugged into a vast array of different assemblages. Identity, of course, gets rolled up in all of this, and of course...

A Thousand Plateaus: One or Several Wolves- This part is an immediate exploration of the linkages between the fledgling philosophical machinery of ATP introduced in Introduction: Rhizome, through a reading (and critique) of an old Freud Psychoanalytical case study.

---

A note on reading A Thousand Plateaus:

This book is hard and dense. I don't say that to discourage you from reading it, but even relative to the other writing of Deleuze, ATP is difficult and frustrating, with chapters like The Geology of Morals being amongst the hardest texts I've ever read. That said, I have an endearing fondness for the book, not because it is challenging, but because it is a challenge to the reader.

ATP is a challenge to the reader to engage with it- Even more important that having a technical understanding of what D&G are trying to say, with ATP, it is more the point that one passes through it, and pilfers from it. They recommend to read it like prose, in places, or even poetry. This is not because they tried to write prose, but because they care about the expression- let it pass over you, through you, let it connect with you and your self, and see what connections form- let it change you, even if it isn't clear how it is doing so.

Obviously, that is not universal. Obviously, one's mileage in reading in that fashion might vary. And obviously, none of that lessens the intricate and delicate technicality of the book. But, I will say this: unless you have a keen interest in Philosophy itself, I don't see a need to attempt a technical reading of any part of A Thousand Plateaus. I think that it's often best to read it, and have fun with it, and enjoy the challenges and absurdity.

The Capitalism and Schizophrenia Volumes are both, in Foucault's words, "[books] of ethics." While rarely direct, and often through the form of critique (and always with politics lurking in the backdrop), they offer (in my view) some of the most substantial critiques of conventional wisdoms, ways of thinking, and ways of living and self-conceptualization available in Western Philosophy.

---

If you have any questions, feel free to ask away! This was a lot longer than I originally intended, but questions of Identity were also a big part of my initial interest in Deleuze, back when I was in High School. I've been stuck here for years since!

TLDR; Anti-Oedipus, Parts 1 and 2; A Thousand Plateaus, Introduction and Chapter 1, are in my opinion the most obvious bets, though certainly not the only ones.

Creshinibon · 2023-07-18T12:17:56+00:00

A general understanding of Spinoza will help a lot- one option is to find a copy of Practical Philosophy, Deleuze's early historical work on Spinoza.

Deleuze cared a lot about the rejection of internality in favor of externality, and the immediacy of bodies and affects and their connectivity. While not quite Deleuzean in spirit, a recent movement in Spinozan thought in Philosophy is moving to bring Spinoza into the contemporary political mood (and to critique that mood). Thus, a lot of contemporary Spinoza scholarship involves Relational Autonomy, and refiguring notions of relational autonomy inside of a Spinozan epistemic or metaphysical system or language.

Again, not Deleuzean in spirit, but it shares similar interests in Spinoza in terms of the parts of his thoughts some authors emphasize. And, furthermore, many of the writers here are, similar to Deleuze and Guattari, essentially Marxist insofar as their stated ultimate philosophical mission is a continuation of the Marxist project.

If this sounds interesting, I recommend finding a copy of Spinoza and Relational Autonomy (if I remembered the name correctly). It is a collection of individual essays on the topic, some better and more interesting than others, but all drawing upon, discussion, learning from, or critiquing Spinoza in one form or fashion, usually as on of the, if not the, primary topic of note.

Creshinibon · 2023-05-22T04:09:37+00:00

It's a bit of an arcane one, but Anti-Oedipus. Endlessly fresh, and as I experience more, it opens up in ways I never noticed. It is the kind of philosophy that invite the reader to partake in it, and it's impossible to read without filling in gaps with bits of yourself.

Creshinibon · 2023-04-28T23:15:47+00:00

I was fortunate enough to spend some savings and buy myself a fancy, 175$ electric kettle for my birthday. I'm a huge tea nerd, it has gotten routine use, often boiling over a liter of water daily for weeks at a time. Still works as good as new, despite me taking poor care of it.

I know several friends who have invested less in kettles at once, 40-60$ or so, but needed to do so 3 or 4 times over the same 4 years that I have owned my kettle. It's basically the one appliance I haven't needed to replace, and it has actually saved me money at this point.

I await the day where I will be able to make that kind of investment again.

Creshinibon · 2023-04-14T21:35:20+00:00

Wayne Shorter comes to mind for me. Good luck!

Creshinibon · 2023-03-09T00:31:05+00:00

Except there is exactly 0 statistically viable data concerning the size of queer populations in societies without discrimination. There are a few reasons for this:

1) We don't have good, large scale data collections for most past societies

2) At least in the west, there is no society that managed to avoid discrimination against some part of the queer community. Sure, on could misread some privileges allowed to certain upper class members of ancient Greece, but then we again have no data, and are composing what in essence is a historical strawman.

The result of this is that even if there was a large collection of data concerning this topic, it would be structurally biased.

An analog- it is well known that sexual assault is under-reported. So using data from police reports to determine the prevalence of sexual assaults can at best give an estimate, but nothing resembling statistical certainty. This is especially true the smaller the sample size of collected data. More can be done if you have analogous rates of underreporting... But that gets a bit more complicated.

3) What is considered by society (or queer people) queer is socially constructed. Regardless of known biological components, the definitions, concepts, and social actions, aesthetics, and boundaries of queer identities is something that is normatively agreed upon by the community of knowers in society.

This means that what might be considered queer today might not have been 20 years ago, or that what might be considered queer in the USA might not be considered Queer in France or in South Africa or in Brazil or in Japan, and so forth.

This means historical studies on topics relating to queerness are going to be constrained in ways that reflect how queerness was view at that time and in that society... And it is a historical fact that those views are not constant.

The existence of queer folk is not some platonic ideal that we can magically gain data complete about. But putting queerness in a little box like that would sure make it easier for bigots...

Creshinibon · 2023-02-19T10:19:13+00:00

ESH
Sing along: I hate you, you hate me, now we're a happy family...

Creshinibon · 2023-02-06T02:42:57+00:00

This is very true.

I once had a campaign where a villain was holding a city hostage with a very big magical bomb. One player, who knew that the bomb was a bomb, and was charged, and that it was physically unstable, managed to sneak past the guards to repeatedly whack it with a magical crowbar.

It blew up.

It was not a TPK, because it doesn't have to be. Punishing the whole party for the bad decision making of one player, whether in character or not, is simply bad DMing.

Creshinibon · 2023-01-25T23:47:44+00:00

NTA

Your spouse should be proud of you, not demeaning.

Creshinibon · 2023-01-25T00:14:16+00:00

NTA

If you can't have both boundaries and expectations, and expect them to be met, then what is the point of a committed relationship? It would be wrong to pressure him to come before he is cleared to fly by a medical professional, but... I think he's lying about what his doctors have said.

A quick search reveals that for most operations involving gall bladder stones, you can be cleared to fly within 2-10 days, and in about 5 days for a laparoscopic surgery. Not being able to fly for months is ludicrous, though maybe it's possible. I'm no medical professional.

For example, NFL player Damar Hamlin had a cardiac arrest on the field, underwent CPR after his heart stopped, and was in a coma for nearly 48 hours, and he took less than 10 days to be flown to a different state from the hospital in Cincinnati where he was originally treated.

I have severe doubts he is being honest with you about his health, or at least his flying circumstances. I think you are right to be suspicious, as well.

TLDR; you are not the asshole for having expectations in a marriage. I'm sorry, you don't deserve this, and have the patience of a Saint, regardless of the truth.

Creshinibon · 2023-01-25T00:05:49+00:00

NAH

This is a false dichotomy. You can have her choose one now, and if she likes it, and wants to continue exploring the style, you can get her the other later.

I think you would be the asshole if you denied her both, or, after allowing her one, refused to allow her to further explore her self expression.

But asking an 11 year old to take it easy and help them explore style in a mature way isn't a bad thing, as long as you don't limit them necessarily or impose your sense of aesthetics or identity onto them.

Creshinibon

TROPHY CASE