“This entails that politics comes to terms with the essentially inorganic nature of libido, as described by (among others) Freud, the Surrealists, Lacan, Althusser and Haraway, as well as Deleuze and Guattari. Inorganic libido, that which Lacan and Land call the death drive: not a desire for death, for the extinction of desire in what Freud called the Nirvana principle, but an active force of death, defined by the tendency to deviate fromy any homeostatic regulation. As desiring creatures, we ourselves are that which disrupts organic equilibrium. The novelty of the Anti-Oedipus account of history is the way that it combines this account of inorganic libido with the Hegelian-Marxist notion that history has direction. One implication of this is that it is very difficult to put this historically-machined inorganic libido back in its box: if desire is a historical-machinic force, its emergence alters “reality” itself; to suppress itwould therefore involve either a massive reversal of history, or collective amnesia on a grand scale, or both.”