 Deleuze and Guattari see in the capitalist money system “an axiomatic of abstract quantities that keeps moving further and further in the direction of the deterritorialization of the socius” (Deleuze and Guattari 1983 [1972], 33), which is to say that capital is inherently schizophrenic. However, because capital also re-territorializes all flows into money, schizophrenia remains capitalism's external limit. Nevertheless, it is precisely that limit against which thinking can subject capitalism to philosophical critique. Psychoanalysis, they say, is part of the reign of capital because it re-territorializes the subject as “private” and “individual,” instituting psychic identity through images of the Oedipal family. However, the Oedipal triangle is merely a representational simulacrum of kinship and filiation, re-coded within a system of debt and payment. In this system, they insist, flows of desire have become mere representations of desire, cut off from the body without organs and the extra-familial mechanisms of society. A radical critique of capital cannot therefore be accomplished by psychoanalysis, but requires a schizoanalysis “to overturn the theater of representation into the order of desiring-production” (Deleuze 1983 [1962], 271). Here, the authors see a revolutionary potential in modern art and science, where, in bringing about the “new,” they circulate de-coded and de-territorialized flows within society without automatically re-coding them into money (Deleuze and Guattari 1983 [1972], 379). In this revolutionary aspect, Anti-Oedipus reads as a statement of the desire that took to the streets of Paris in May of 1968, and which continues, even now, to make itself felt in intellectual life.  