For Benjamin Noys, as Lyotard put it, “desire underlies capitalism too“, then the result is that: ‘there are errant forces in the signs of capital. Not in its margins as its marginals, but dissimulated in its most essential exchanges.’ For Deleuze and Guattari, the problem of capitalism is not that it deterritorializes, but that it does not deterritorialise enough. It always runs up against its own immanent limit of deterritorialisation – the deterritorialisation of decoded flows of desire through the machine of oedipal grid. It is the figure of the schizophrenic, not to be confused with the empirical psychiatric disorder, which instantiates this radical immersion and the coming of a new porous and collective ‘subject’ of desire. The schizophrenic is the one who seeks out the very limit of capitalism: he is the inherent tendency brought to fulfilment. Contrary to Deleuze and Guattari’s faith in a subject who would incarnate a deterritorialisation in excess of capitalism, Lyotard’s Libidinal Economy denies any form of exteriority, insisting that capital itself is the unbinding of the most insane drives, which releases mutant intensities. the true form of capitalism is incarnated in the a-subjective figure of the libidinal band, a Moëbius strip of freely circulating intensities with neither beginning nor end.
Baudrillard argues that the compulsion towards liquidity, flow and accelerated circulation is only the replica or mirror of capitalist circulation. his catastrophic strategy comprises a kind of negative accelerations, in which he seeks the point of immanent reversal that inhabits and destabilises capital. In Symbolic Exchange and Death, this is the death function, which cannot be programmed and localised. against the law of value that determines market exchange, Baudrillard identifies this “death function” with the excessive and superior function of symbolic exchange which is based on the extermination of value.