The capitalist machine has been working for too long. Only by voting neg and destroying our own reality finding new modes of engagement in the social field to end this torture.

On a larger scale, manufacturing has been exported from the First World to the Third World for the same reason: to maintain the rate of profit. Yes, it is much cheaper to manufacture goods in the low-wage regions of the Third World, but those cost savings are rarely passed on to the consumer. More usually, they¶ are passed directly to the company directors and shareholders in the form of dividends and an enhanced capitalization of their stock. The tendency towards a falling rate of profit is a continually recurring 'crisis' for capitalism, but not one it has any interest in overcoming. In fact, it is the principal motor powering the system, giving it its restless energy (Buchanan 1998, 110).¶ So, what is the revolutionary path? What is the solution? Deleuze and Guattari outlined three tasks - one negative and two positive - that will better position us to become revolutionaries in relation to neoliberalism. According to Deleuze and Guattari, the very first task is a negative one; it is to destroy, destroy. The task of schizoanalysis goes by way of destruction - a whole scouring of the unconscious, a complete curettage (AO 342/371). The object that is to be destroyed is the Oedipus, and to do so, we must neither retreat to a pre-Oedipal phase nor project a post-Oedipal phase as a means of escaping the Oedipal trap. We must rediscover the operation of desire - a desiring-production that lies hidden behind and beneath Oedipal representations. Destruction is essentially a practical matter of undoing the complex set of illusions such as political and national territories by means of which we give structure and purpose to our lives. It is to deterritorialize them (Buchanan 1998, 117). This includes the task of eliminating reterritorialization, as it is constantly a threat (120). This is why the second task is a positive one; it consists of discovering in a subject the nature, the formation, or the functioning of his desiring-machines, independently of any interpretations.¶ What are your desiring-machines, what do you put into these machines, what is the output, how does it work, what are your nonhuman sexes?' (AO 354/384). In order to reach the point of being able to answer these questions, the investigation must push beyond the interpretative realm - the realm in which the question¶ 'what does it mean?' still applies - into what Deleuze and Guattari specify as the functional or machinic realm (Buchanan 1998, 121). Finally, the third task is also a positive one for schizoanalysis; it consists of reaching the investments of unconscious desire of the social field, insofar as they are differentiated from the preconscious investments of interest, and insofar as they are not merely capable of counteracting them, but also of coexisting with them in opposite modes (AO 383/419) (Buchanan 1998, 123). It goes without saying that the answer to this question becomes more apparent in Deleuze and Guattaris last major collaborative work, What Is Philosophy? In this text, we are called to maintain the revolutionary potential of philosophy as a discipline that involves the creation of new concepts (Deleuze 1988, 16). In What Is Philosophy?, philosophy is a critique of the present and with the aim of calling for a future form, for a new earth and people that do not yet exist' (Deleuze and Guattari 1994, 108).