For me, desire includes no lack; it is also not a natural given. Desire is wholly a part of a functioning heterogeneous assemblage. It a process, as opposed to a structure or a genesis. It is an affect, as opposed to a feeling. It is a haecceity—the individual singularity of a day, a season, a life. As opposed to a subjectivity, it is an event, not a thing or a person. Above all, it implies constitution of a field of immanence or a body-without-organs, which is only defined by zones of intensity, thresholds, degrees and fluxes. This body is as biological as it is collective and political. It is on this body that assemblages are made and come apart, and this body-without-organs is what bears the offshoots of deterritorialisation of assemblages or flight lines. It varies (the body-without-organs of feudalism is not the same as that of capitalism). If I call it a body-without-organs, it is because it opposes all strata of organisation, the organism’s organisation as well as power organisations. It is precisely the whole group of body organizations that will smash the plane or the field of immanence, and will impose upon desire another type of plane, each time stratifying the body-without-organs.
Gilles Deleuze, “Desire and Pleasure”, Two Regimes of Madness, 130