Page 117 - Amechanon_vol1_2016-18

Amechanon, Vol. I / 2016-2018, ISSN: 2459-2846

thinking, like if the good feelings were enough, or like if to enjoy a moment we had to stop
thinking – opposing thinking to feeling.

Unfortunately, by thinking pleasure this way – and this is fruit of a Platonic, dualist,
transcendental way of thinking – we waste the chance of enjoying pleasure in its most

intense way. To admit that a nice meal, a good music, a thrilling movie – but more than
that: a deep silence, a cute smile, a new flavor, the feeling of having a job done (or given

up), an unseen color et cetera – can be objects of strangeness, of amazement, that means
to say that these pleasures can be vertiginous.

But it’s important to not let them become usual, common. The unpleasant is more often

cause of some thinking because it forces us to move, to solve it, because we want it to go
away. When it is about pleasure, we prefer not to move or to stay, to stop. The only way

to enjoy things in its intensity, though, is to strange the pleasure. to make it unstructured,
unexpected. To not accept pleasure so easily. It is not about denying pleasure or the body

– it is precisely against this thought that we write – but to avoid turning that (or desiring

to) a routine, a habit. Witch means to enjoy moments in its uniqueness, instead of trying
to put them in a structure – it means, in the same way that we fight our pains.

We have so some constants that could help to understand what is the school-travel and its

importance to think education: the strangeness and the non-structure. These ideas have
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to do with what Deleuze and Guattari call a war-machine, in opposition to a State
apparatus. The war-machine is a nomadic machine, in the sense that it does not create
statement, that it is a movement machine. The nomadism as a Deleuzean concept refers

not to a form of abandonment. Deleuze’s third issue concerning travel is relevant here:
nomadism implies a love of the land one is leaving, a fondness for origins coupled with a

need to belong. The journey is not an abandonment of self, but a search for it, a voyage to
the starting point, which will always be revealed to the traveler as a new native soil, a

territory both known and changed. Onfray seems to agree with Deleuze on the
phenomenology of nomadism when he says, «There is no journey without reunion with

Ithaca, which gives meaning to the original displacement. A perpetual exercise of
nomadism would leave the limits of travel and enter the permanent condition of

156 Deleuze, G. & Guattari, F., A thousand plateaus: Capitalism and schizophrenia, op.cit.

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