Negation is difference, but difference seen from its underside, seen from below. Seen the right way up, from top to bottom, difference is affirmation. This proposition, however, means many things: that difference is an object of affirmation; that affirmation itself is multiple; that it is creation but also that it must be created, as affirming difference, as being difference in itself. It is not the negative which is the motor. Rather, there are positive differential elements which determine the genesis of both the affirmation and the difference affirmed. It is precisely the fact that there is a genesis of affirmation as such which escapes us every time we leave affirmation in the undetermined, or put determination in the negative. Negation results from affirmation: this means that negation arises in the wake of affirmation or beside it, but only as the shadow of the more profound genetic element - of that power or ‘will’ which engenders the affirmation and the difference in the affirmation. Those who bear the negative know not what they do: they take the shadow for the reality, they encourage phantoms, they uncouple consequences from premisses and they give epiphenomena the value of phenomena and essences.
Deleuze, Gilles. Difference and Repetition. Translated by Paul Patton, London: Continuum, 2001, p.55.
A certain red is also a fossil drawn up from the depths of imaginary worlds. If we took all these participations into account, we would recognize that a naked color, and in general a visible, is not a chunk of absolutely hard, indivisible being, offered all naked to a vision which could be only total or null, but is rather a sort of straits between exterior horizons and interior horizons ever gaping open, something that comes to touch lightly and makes diverse regions of the colored or visible world resound at the distances, a certain differentiation, an ephemeral modulation of this world - less a color or a thing, therefore, than a difference between things and colors, a momentary crystallization of colored being or of visibility. Between the alleged colors and visibles, we would find anew the tissue that lines them, sustains them, nourishes them, and which for its part is not a thing, but a possibility, a latency, and a _flesh_ of things.
Merleau-Ponty, Maurice. The Visible and the Invisible. Edited by Claude Lefort, Translated by Alphonso Lingis, Evanston: Northwestern University Press, 1968, p. 132.
A book is a small cog in a much more complex, external machinery. Writing is a flow among others; it enjoys no special privilege and enters into relationships of current and countercurrent, of back-wash with other flows - the flows of shit, sperm, speech, action, eroticism, money, politics, etc. Like Bloom, writing on the sand with one hand and masturbating with the other - two flows in what relationship?
Deleuze, Gilles. “Letter to a Harsh Critic.” In Negotiations, translated by Martin Joughin, 3–12, Chichester: Columbia University Press, 1990, p. 8.
The Honorable Reginald Fortescue became a firm believer in the existence of ‘an alarming spectre.’ As for myself, I don’t know what to think: for the moment, I refuse to believe in the alarming Reginald Fortescue until an honorable spectre becomes a firm believer in his existence.
Jorge Luis Borges
To repeat is to behave in a certain manner, but in relation to something unique or singular which has no equal or equivalent. And perhaps this repetition at the level of external conduct echoes, for its own part, a more secret vibration which animates it, a more profound, internal repetition within the singular… The head is the organ of exchange, but the heart is the amorous organ of repetition.
Deleuze, Gilles. Difference and Repetition. Translated by Paul Patton, London: Continuum, 2001, pg. 2.
What is a thought which harms no one, neither thinkers nor anyone else? Recognition is a sign of the celebration of monstrous nuptials, in which thought ‘rediscovers’ the State, rediscovers ‘the Church’ and rediscovers all the current values that it subtly presented in the pure form of an eternally blessed unspecified eternal object.
Deleuze, Gilles. Difference and Repetition. Translated by Paul Patton, London: Continuum, 2001, pp. 135-6.

rejectamentalist manifesto: France to Women: 'You're Welcome.'

tentacular:

An Algerian man’s Bad Sexism precludes him from qualifying for French citizenship. ‘[H]is idea of sexual equality is not that of the republic’. Hurrah for the French state! One feels certain this man’s sexism had a kind of Muslimness to it, rather than displaying any fidelity to long-protected Republican traditions of ‘machismo … sexual predat[ion] … salacious remarks … paternalism … infantilization … aggression … male domination … & phallocracy’. One feels sure that were he to sexually assault a domestic worker, for example, he would do so with a complete lack of any suave Gallic élan.