Madness is a radical break from power in the form of a disconnection. Militancy, in Deleuze and Guattari 's framework, would learn from madness but then move beyond it, beyond disconnections and deterritorializations, to ever new connections. A politics of desire would see loneliness and depression as the first things to go. Such is the anti-oedipal strategy: if man is connected to the machines of the universe, if he is in tune with his desires, if he is "anchored," "he ceases to worry about the fitness of things, about the behavior of hi s fellow-men, about right or wrong and justice and injustice. If his roots are in the current of life he will float on the surface like a lotus and he will blossom and give forth fruit. ... The life that's in him will manifest itself in growth, and growth is an endless, eternal process. The process is everything."ll It is this process-of desiring production-that Anti-Oedipus sets out to analyze. For if desire is repressed in a society, Deleuze and Guattari state, this is hardly because "it is a desire for the mother or for the death of the father; on the contrary, desire becomes that only because it is repressed, it takes that mask on under the reign of the repression that models the mask for it and plasters it on its face .... The real danger is elsewhere. If desire is repressed, it is because every position of desire, no matter how small, is capable of calling into question the established order of a society: not that desire is asocial; on the contrary. But it is explosive; there is no desiring-machine capable of being assembled without demolishing entire social sectors."
