Anti-Oedipus is the first of two books, the second is 1000 plateaus, that together are called Capitalism and Schizophrenia. It is mostly a critique of Freudian psychoanalysis (the Oedipus Complex), but it links that to anti-capitalism, and well, everything: linguistics, literary criticism, anthropology. It's a really wild ride, exhilarating, but also unreadable a lot of the time. Not sure I would recommend it as a starting point, but you could read the preface Foucault wrote for the English edition, which is great, and decide after that:
http://richardpayton.pbworks.com/w/page/12580685/Preface%20to%20Anti-Oedipus
"I think that Anti-Oedipus can best be read as an "art," in the sense that is conveyed by the term "erotic art," for example. Informed by the seemingly abstract notions of muliplicities, flows, arrangements, and connections, the analysis of the relationship of desire to reality and to the capitalist "machine" yields answers to concrete questions. Questions that are less concerned with why this or that than with how to proceed. How does one introduce desire into thought, into discourse, into action? How can and must desire deploy its forces within the political domain and grow more intense in the process of overturning the established order? Ars erotica, ars theoretica, ars politica."
Anti-Oedipus is the first of two books, the second is 1000 plateaus, that together are called Capitalism and Schizophrenia. It is mostly a critique of Freudian psychoanalysis (the Oedipus Complex), but it links that to anti-capitalism, and well, everything: linguistics, literary criticism, anthropology. It's a really wild ride, exhilarating, but also unreadable a lot of the time. Not sure I would recommend it as a starting point, but you could read the preface Foucault wrote for the English edition, which is great, and decide after that:
http://richardpayton.pbworks.com/w/page/12580685/Preface%20to%20Anti-Oedipus
"I think that Anti-Oedipus can best be read as an "art," in the sense that is conveyed by the term "erotic art," for example. Informed by the seemingly abstract notions of muliplicities, flows, arrangements, and connections, the analysis of the relationship of desire to reality and to the capitalist "machine" yields answers to concrete questions. Questions that are less concerned with why this or that than with how to proceed. How does one introduce desire into thought, into discourse, into action? How can and must desire deploy its forces within the political domain and grow more intense in the process of overturning the established order? Ars erotica, ars theoretica, ars politica."