 Anti-Oedipus is, along with its conceptual and terminological innovation, a work of grand ambitions: among them, (1) an eco-social theory of production, encompassing both sides of the nature/culture split, which functions as an ontology of change, transformation, or “becoming”; (2) a “universal history” of social formations—the “savage” or tribal, the “barbarian” or imperial, and the capitalist—which functions as a synthetic social science; (3) and to clear the ground for these functions, a critique of the received versions of Marx and Freud—and the attempts to synthesize them by analogizing their realms of application. In pursuing its ambitions, Anti-Oedipus has the virtues and the faults of the tour de force: unimagined connections between disparate elements are made possible, but at the cost of a somewhat strained conceptual scheme.