If capitalism has, in the words of Anti-Oedipus, ‘rendered concrete the abstract as such’, what is to become of philosophy? And if the abstract is the real, what is to become of critique, usually conceived as a practice which reveals the concrete relations behind hypostasized abstractions? This paper will home in on the theorisation of credit money in Anti-Oedipus, and of the axiomatic in A Thousand Plateaus, to consider the formulation in the work of Deleuze-Guattari of a non-dialectical theory of real abstraction, premised on a relationship between philosophy and political economy that supplants critique in favour of ontology. I will contrast the anti-dialectical refunctioning of the Marxian theory of money with contemporary attempts to terminate the critique of political economy, namely Lyotard’s Libidinal Economy (with its own theory of credit) and Baudrillard’s The Mirror of Production and Marxism and the System of Political Economy. This survey of what we could term la pensée soixante-treize – to stress its synchrony with the ‘crisis of Fordism’ – will test three theses: 1. that this philosophical moment, in its appropriation of economic themes, is undergirded by a repudiation of political representation, and more particularly of the very idea of ‘the Left’; 2. that, contrary to a later moment of philosophical retrenchment around the weak leitmotiv of philosophy-as-resistance, the termination of critique also involves the openly assumed risk of losing the very criteria that demarcate between philosophical abstractions and real, economic ones, or between thought and capital; 3. that in still seeking to think capitalism, Anti-Oedipus cannot but totalise and represent, but that the anti-dialectical spirit animating its totalisation and representation of capital poses a significant challenge to the ongoing elaboration of Marxian theories of real abstraction.
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