（*）這讓我想起最近讀到的一個故事：年邁的Peter Dieter和老婆Erika 回到以前的德國人佔領區Wroław尋找自己的故鄉村落，來到波蘭西南端的Szklarska Poręba 附近的山上，老婆累了留在車上休息，他逕自吃力攀到波蘭與捷克的邊界，終於見到夢迴一生的那幅兒時看到的大片風景，他一隻腳在波蘭另一隻腳在捷克坐了下來，嘴裡含著一塊巧克力不能咽下，就在那裡昏了過去、非常緩慢的要死了，到入黑，兩個捷克邊境巡邏員發現了沒有氣息的他，但想到晚餐時間快到，有那麼多的文件要填報，兩個就把那「屍體」推到波蘭那邊；半小時後，波蘭的邊境巡邏員也發現了他，同樣以為他已死了，就把那「屍體」推到捷克那邊。身體僵直的Peter Dieter，死前的最後記憶就是這樣給兩對士兵，從一方推到另一方，沒完沒了。
見：Olga Tokarczuk. House of Day, House of Night. Trans. Anotonia Lloyd-Jones. Illinois: Northwestern University Press, 2003. p 92-98.
Never meant you no harm
Never meant you no harm, yeh yeh
Never spun you no yarn
Never spun you no yarn, yeh yeh
And she’ll go yeh, where he goes, yeh
We all go where nobody knows our name
If I step out of line
I’ll step out of line, yeh yeh
Over land over sea
One step two to Ynys free
And she’ll go yeh, where he goes, yeh
We all go where nobody knows our name
And don’t cry if crying means you’re sorry
Whatever the case I always felt out of place
As a matter of fact I always felt like that around you
I’m disinclined to toe the line
Under your thumb where I’ve become unwanted
So pick your way down to the sea
Pick your way to the sea, yeh yeh
It’s not the tide you gotta watch it’s me
Not the tide you got it’s me, yeh yeh
And she’ll go yeh, where he goes, yeh
We all go where nobody knows our name
And she’ll go yeh, where he goes, yeh
We all go where nobody knows our name
A schizophrenic out for a walk is a better model than a neurotic lying on the analyst’s couch.A breath of fresh air, a relationship with the outside world. Lenz’s stroll, for example, as reconstructed by Büchner. This walk outdoors is different from the moments when Lenz finds himself closeted with his pastor, who forces him to situate himself socially, in relationship to the God of established religion, in relationship to his father, to his mother. While taking a stroll outdoors, on the other hand, he is in the mountains, amid falling snowflakes, with other gods or without any gods at all, without a family, without a father or a mother, with nature. “What does my father want? Can he offer me more than this? Impossible. Leave me in peace.” Everything is a machine. Celestial machines, the stars or rainbows in the sky, alpine machines— all of them connnected to those of his body. The continual whirr of machines. “He thought that it must be a feeling of endless bliss to be in contact with the profound life of every form, to have a soul for rocks, metals, water, and plants, to take into himself, as in a dream, every element of nature, like flowers that breathe with the waxing and waning of the moon.” To be a chlorophyll- or a photosynthesis-machine, or at least slip his body into such machines as one part among the others. Lenz has projected himself back to a time before the man-nature dichotomy, before all the co-ordinates based on this fundamental dichotomy have been laid down. He does not live nature as nature, but as a process of production. there is no such thing as either man or nature now, only a process that produces the one within the other and couples the machines together. Producing-machines, desiring machines everywhere, schizophrenic machines, all of species life: the self and the non-self, outside and inside, no longer have any meaning whatsoever.
— Anti-Oedipus: Capitalism and Schizophrenia. Deleuze & Guattari.
(Trans. Robert Hurley, Mark Seem, & Helen R. Lane)
