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

These maps we are speaking about are made through the body. Through a traveler's body.
The body, many times in vertigo, experiences intensities, some in deeper ways than others,

and create affections, vectorized maps. When one superposes the bakery pastry map, the
Hephaestus temple map, the thief map, the old smiling lady map, the «ride on a stranger's

bike» map and many other maps, this person have what can be called an Athens’s map. An
Athens’s intensive map. It is different from a concept, since it is not made within a

structured language (and so there will be several maps of Athens), but it is a mode of
thinking and it is a form of language. The kind of thinking and language that are possible in

a smooth space, in a nomadic displacement.

What we wanted to show here is how, if we assume the possibility of a non-structured way

of being in the world and of thinking, it produces difference. If we believe in Deleuze and
Foucault when they say that thinking comes from an encounter with an exteriority, with

some diference that forces us to think, in that sense, we can say that the traveler thinks
with the body.

Plus, we can say that this kind of thinking proposed here is not exactly based on thoughts
about something. Rather, this nomadic thinking, like Deleuze made clear on the fragment
about little Hans and his mapping of the horse, «the map expresses the identity of the

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journey and what one journeys through» , is not a kind of thinking about, above, upon
things, in a transcendent way, but in an immanent way instead. The traveler of the case
was not thinking about the temple of Hephaestus. That traveler was, if it is possible that
deformation of language, thinking the temple. That means, putting it in a smooth space,

turning it into an intensity. Relating to it in an immanent plane.

And that is precisely what philosophy does: to take objects (material or linguistic) and put

them in movement, displace them; we do that by displacing ourselves, being opened,
opening our bodies to be amazed, to be in vertigo. And that is not different from what

should happen in school: the school must make things thinkable. As when we are in a travel.
School might be a becoming-travel, and its inhabitants, becoming-travelers. Thus,

education will do what is etymologically proposed in its origin: to take people and things
outside.

164 Ibid., p. 61.

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