Philosophy takes the relative deterritorialization of capital to the absolute; it makes it pass over the plane of immanence as movement of the infinite and sup­presses it as internal limit, turns it back against itself so as to summon forth a new earth, a new people. But in this way it arrives at the nonpropositional form of the concept in which communication, ex­change, consensus, and opinion vanish entirely. It is therefore closer to what Adorno called “negative dialectic” and to what the Frankfurt School called “utopian.” Actually, utopia is what links philosophy with its own epoch. In each case, it is with utopia that philosophy becomes political and takes the criticism of its own time to its highest point. Utopia does not split off from infinite movement: etymologica1ly it stands for absolute deterritorialization but always at the critical point at which it is connected with the present relative milieu, and espe­cially with the forces stifled by this milieu, Erewhon, the word used by Samuel Butler, refers not only to no-where but also to now-here. What matters is not the supposed distinction between utopia and scientific socialism but the different types of utopia, one of them being revolution. In utopia (as in philosophy) there is always the risk of a restoration, and sometimes a proud affirmation, of transcendence, so that we need to distinguish between authoritarian utopias, or utopias of transcendence, and immanent, revolutionary, libertarian utopias.

Gilles Deleuze and Felix Guattari, “What is Philosophy?”, New York : Columbia University Press 1994, p. 100