Remarking on the place of Deleuze's thought in contemporary political circles, Slavoj Žižek has recently suggested that: ‘Deleuze more and more serves as the theoretical foundation of today's anti-globalist Left’ (Žižek 2004: xi). This situation, however, is not cause for celebration on Žižek's part. Following Alain Badiou, Žižek argues that the current leftist reading of Deleuze is little more than an anarcho-desiring cliché that is ultimately complicit with the postmodern orientations of contemporary capitalism. Indeed, he writes that: ‘There are, effectively, features that justify calling Deleuze the ideologist of late capitalism’ (Žižek 2004: 185). This assessment is not quite of Deleuze in total, but of a ‘popular image’ of Deleuze; an image formed of a certain Marxism, a particular reading of Deleuze's ontology, and an aspect (albeit a key one) of Deleuze's own work – a Deleuze ‘guattarized’ in his work with Guattari (Zizek 2004: 20). It is evident that for Žižek a prominent manifestation of this popular image of an anti-globalist Deleuze is Hardt and Negri's Empire, where there is a clear meeting of Deleuzian figures of becoming, multiplicity, control and so on, with Marxian formulations of labour, capital and communism. Though Žižek initially endorsed Empire on the dust-jacket as a ‘rewriting of The Communist Manifesto for our time’, he now sees it as a ‘pre-Marxist’ work that conceals ‘its lack of concrete insight’ in ‘Deleuzean jargon of multitude, deterritorialization, and so forth’ (Žižek 2001: 192).