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BAUDRILLARD: WHEN HUMAN RIGHTS AND DEMOCRACY BEGAN TO CIRCULATE LIKE OIL AND CAPITAL

11/16/2019

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by Achim Szepanski
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​In his current essay “Europa Fata Morgana” Georg Seeßlen speaks of post-democracy as a permanent state of emergency, in which the multiple crises (war against terror, financial crisis, Greek crisis, refugee crisis, etc.) fulfilled the function of maintaining it. Seeßlen writes: “The state of emergency can only be maintained if a problem is not solved but set into serial oscillations. Here and as long as we find ourselves in a permanent state of emergency, in a kind of crisis management as entertainment (in a double sense), the great projects of dwindling modernity: democracy, enlightenment, humanism, are suspended.” This is largely consistent with Jean Baudrillard’s diagnosis in his book “The Spirit of Terrorism” that today the universal is absorbed by the global. (Baudrillard 2011: 50f.) Baudrillard first states a “deceptive analogy” between the concepts of the universal and the global. While human rights, freedom and democracy can be attributed to the universal values of Western Enlightenment, globalisation is characterised by “techniques, market, tourism, finance, information”. Like Seeßlen, Baudrillard sees Western universality dwindling, while globalization is apparently irreversible. Every culture that tries to universalize itself loses its singularity and must inevitably die off, Baudrillard diagnoses. He states that universalization, which in the Enlightenment still presented itself as a discourse on progress, today takes place as an endless proliferation of values, including their neutralization. He writes: “The same happens, among other things, to human rights and democracy; their expansion corresponds to their weakest definition, their maximum entropy. (ibid.: 51). Human rights, democracy and freedom today circulate globally in an entropic mode. Baudrillard seems to be torn back and forth; on the one hand, like Seeßlen, he notes the suspension of Western guiding values or even their demise in globalization, which in turn has only universalized exchange; on the other hand, he speaks of the entropic and at the same time endless circulation of universal values in the capitalist mode. Baudrillard writes: “First of all, the market, the promiscuity of all exchanges and products, the continued flow of money, is globalizing. In cultural terms this means the promiscuity of all signs, of all values, that is pornography … At the end of this process there is no longer any difference between the global and the universal, the universal itself becomes globalized, democracy and human rights circulate just like any other global product, such as oil or capital” (ibid.: 51). That Baudrillard seems undecided and does not consistently take the second position may be due to the fact that he subliminally equates modernity, technoculture and capital/capitalism. Following this equation, postmodernism must then be regarded as a special cultural formation or as a phase of capitalism, which is optionally described as information capitalism, consumer society, cognitive or simulative or cybernetic capitalism. It should not be denied that in such a philosophically overdetermined representation of capitalism the naturalization of capitalism, as noted by Ellen Meiksins Woods, takes place. She writes: “The specificity of capitalism is lost again in the continuities of history, and the capitalist system is naturalized in the inevitable process of the eternally rising bourgeoisie. (Meiksins Wood 2015: 220) But Woods also remains imprecise at this point because it does not distinguish between capital and capitalism.
​
Capitalism is to be understood as a thoroughly heterogeneous historical formation – from an economic, political and cultural point of view – but one that is essentially determined by the production and circulation logics of capital. Besides the dominant mode of production of capital, capitalism also has non-capital-determined modes of production, be they neofeudal, slum-like, corrupt and criminal economies, but also cooperative economies, which are only partially coupled to capital or not at all tied to it (only about 40-50% of all work done worldwide is directly subject to capital relations). Capital, on the other hand, should be understood as a conceptual and semiotic “model” or as a differential system whose production and circulation cycles follow a specific immanent legality that keeps it in equilibrium as it makes it crisis-like. Capital and its as the motor (which cannot be separated from a relation) of the formation “capitalism”, in which the economy in the last instance determines all other areas such as politics, culture, art, science, etc.. This can be understood as “capitalocentric”, and this concept is also directed against the fashionable concept of the “anthropocene”. (Cf. Moore 2015) Louis Althusser speaks at this point of the capitalist mode of production, which he understands as a conceptual object or object that implies the relation between productive forces and relations of production. (Althusser/Balibar 1972) According to Althusser, the capitalist mode of production is the determinant, complex “core form” of an even more complex capitalist social formation that is pervaded by several modes of production. The theoretical analysis of the historically existing capital that articulates itself today as globalization requires the inclusion of as many empirical facts as possible. Within globalization, there are a number of unequal links, be it the nationally operating individual capitals, the multinational corporations, the respective national total capital, or the states. Yet these entities have a single common interest, namely the maintenance of the capital system. The globally networked context, also called the imperialist chain by some Marxist authors, must – come what may – be reproduced. Globalization is not simply to be understood as the sum of the actions of agents, but as the locationless site of the expanded reproduction of capital. The digital information and communication technologies and the corresponding discourse on global networks provide the material-discursive infrastructures for this purpose.

In this context, Baudrillard’s statement must be understood that the absorption of the universal by the global involves homogenization on the one hand, and fragmentation and discrimination on the other, which are characterized by growing exclusion, one thinks of the useless share of humanity, of the nomads of labor and migrants. Seeßlen writes about the exclusion: “One excludes from the market those who do not make a profit (namely the right people), one excludes from work those who do not bring enough “performance” and will to exploitation and self-exploitation, one excludes from education those who do not join the elite formation, one excludes from supply those who cause too much costs, and so on. Neo-liberalism excludes not only people, but also economic dreams, cultures, views, and finally entire continents”.

As long as the universal values still had a certain legitimacy, the singularities could be integrated into a system as differences. Baudrillard discovered the mantra of the philosophy of difference in consumption even before Laruelle launched his comprehensive attack on it. Baudrillard writes in this regard: “However, this compulsion to relativity is decisive insofar as it forms the frame of reference for a never-ending differential positioning”. (Baudrillard 2015: 90) Now, however, in the course of globalization, it is over: “…but now they (the values) no longer succeed, since the triumphant gloabalization makes tabula rasa with all differences and values by introducing a completely indifferent culture or unculture.”. (Baudrillard 2011: 53). Here, too, Baudrillard remains conceptually imprecise, but does recognize a tendency. Randy Martin has shown in his book “Empire of Indifference” that indifference and endless circulation belong together and that even today the asymmetrical, small wars circulate in the global network. (Martin 2007) What’s more, the corresponding interventions revolve around the possibility of circulating, in contrast to the possibility of proclaiming sovereignty. For Martin, this is a shift similar to that of a shareholder holding the shares of a company to that of a derivatives trader generating wealth by managing risks. The unintended consequence of this risk management, which Martin sees at work both in global financialization and in the U.S. Empire, is the mere intensification of the volatility of what it involves. This results in a vicious cycle of destabilization and derivative wars, a characterization that Martin calls the “empire of indifference. This empire no longer distinguishes itself through progress or development, but promises its occupants only the management of a perpetual presence of risk possibilities. In the totalitarian, i.e. indifferent view of neoliberalism, there is ultimately only capital, including human capital. Consequently, current neoliberal policies intend and multiply the constant modulation of the economic risk for the individual and the statistical sorting of the population, namely into those who are successful in view of the risk and those who are definitely not – and nothing else means simply being “at-risk”. And accordingly, neoliberal governance tends to move from the closed institution to the digital network, from the institution to the process, from the command to the (repressive) self-organization. Although it contains a political program, neoliberalism is anti-social, even more so the anti-social is the modus operandi of the neoliberal state, and this at the same time means indifference as part of its public grimace. Risk-polituations include governance as the governmentality of indifference. However, governance does not simply overlook the hedging of interests against interests, but tests the population’s ability to produce interests in the name of speculative capital accumulation. This kind of risk management implies the universal circulation of monetary capital and with it the circulation of values, human rights and democracy. Circulation in turn corresponds to digital networking or the screen of the global as a one-dimensional universe.

Baudrillard here again states a tendency: capitalization and the digital networks that correspond to it emerge a gentle destruction, a communicative and genetic violence that is virally processed and seeks totalitarian consensus. Whether Baudrillard’s theory of the viral is appropriate here or not, it is true that this kind of violence attempts to exclude all negativity and singularity. What is more, and this in turn calls into question the concept of homogenization and indifference: today, comprehensive inclusion can also take place via divergence or disjunction. Disjunction is a pure relation, a movement of reciprocal and at the same time asymmetrical implications that express difference as such. And difference is communication, infection or virulence through heterogeneities, whereby networking here consists in the fact that different sides communicate with each other in such a way that no unity, fusion or synthesis comes about. Inclusive disjunction means to put foreign elements into communication without a uniform logic being required. Today we have to think pessimistically about connectivity. Deleuze speaks of communication as a commercial professional training, of marketing and the transformation of philosophy into advertising slogans. He counters this with the voids of non-communication that can escape both the circle of communication and control as well as the diffusion of differences through inclusion. Within the system of inclusion, difference is a means by which power and capital perpetuate their domination. The effects of this temporal modulation are events, a set of unverifiable stories, unverifiable statistics and untenable justifications. The accelerating speed makes network media like the Internet a bubbling soup for conspiracies and insinuations, inasmuch as the sheer volume of participants and the incredible speed of information accumulation leads to new material for many other conspiracy theories already circulating in the time when a conspiratorial theory is buried. Everything is circulating. The panoptic view of the sovereign is today supplemented and expanded by the calculation and management of risk, with the agents circulating as information shadows. Total control of information shadows is achieved by algorithmic containment. Risk management is a constitutive part of the circulation of money capital and with its global circulation everything else begins to circulate, including democracy and human rights.

François Laruelle speaks here of “universal capital” instead of “capital”, not in the sense of a historical-social formation, but of a universal “logic” to which all economic, social and political phenomena are assigned and subordinated. The monetary profit production of capital today encompasses a general surplus production that extracts the added value of money not only from labor, but from communication, from the speed and urgency of change. And capital even generates the surplus through the production of knowledge, images, marketing and slogans. (Laruelle 2012: 16f.) It may extract it from democracy and human rights. This “universal capital” works more stubbornly than any other historical formation to seize the surplus. It is more active and persecutes, sorts and guides people more intensively than any previous form of control, it acts softer and at the same time more deceitful than all previous forms of frontal attack, but remains perverse like any form of espionage and accusation and at the same time appears less brutal than open annihilation, less ritualized than the Inquisition – or to put it briefly: The “universal capital” proceeds softly and dispersively, instantaneously and maliciously. It is pure harassment. (ibid.)

We can conclude from this that capital always also needs its philosophical and political legitimation. And so it allows not only money, credit and itself to circulate as capital, but also its legitimatory discourses, up to the most general values, human rights and democracy. As such circulating signs, however, the universal values, in which Baudrillard is to be agreed, neutralized and differentiated at the same time, are emptied of meaning. Indeed: “Their expansion corresponds to the weakest definition, their maximum entropy.”
​Althusser, Louis/Balibar, Étienne (1972a): Reading Capital I. Hamburg.
Baudrillard, Jean (2011): The Spirit of Terrorism.Vienna
  • (2015): The consumer society. Its myths, its structures. Berlin.
Laruelle, François (2012): Struggle and Utopia at the End Times of Philosophy. Minneapolis.
  • (2015): Introduction to Non-Marxism.Minneapolis.
Martin, Randy (2007): An Empire of Indifference: American War and the Financial Logic of Risk Management.Durham.
Meiksins Wood, Ellen (2015): The Origin of Capitalism. A search for clues. Hamburg.
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    Sean Kohingarara Sturm - NOO POLITICS 2
    Simon Reynolds - Energy Flash
    Stephen Zepke - “THIS WORLD OF WILD PRODUCTION AND EXPLOSIVE DESIRE” – THE UNCONSCIOUS AND THE FUTURE IN FELIX GUATTARI
    Stephen Craig Hickman - A Rant...
    Steven Craig Hickman - Children of the Machine
    Steven Craig Hickman - Corporatism: The Soft Fascism of America
    Steven Craig Hickman - Is America Desiring Fascism?
    Steven Craig Hickman - Paul Virilio: The Rhythm of Time and Panic
    Steven Craig Hickman - Kurt Gödel, Number Theory, Nick Land and our Programmatic Future
    Steven Craig Hickman - Speculative Posthumanism: R. Scott Bakker, Mark Fisher and David Roden
    Steven Craig Hickman - Techno-Sorcery: Science, Capital, and Abstraction
    Steven Craig Hickman - Deleuze & Guattari: Abstract Machines & Chaos Theory
    Steven Craig Hickman - JFK: The National Security State and the Death of a President
    Steven Craig Hickman - Against Progressive Cultural Dictatorship
    Steven Craig Hickman - The Great Sea Change
    Steven Craig Hickman - The Daemonic Imaginal: Ecstasy and Horror of the Noumenon
    Steven Craig Hickman - William S. Burroughs: Drugs, Language, and Control
    Steven Craig Hickman - William Burroughs: Paranoia as Liberation Thanatology
    Steven Craig Hickman - The Mutant Prophet of Inhuman Accelerationism: Nick Land and his Legacy
    Steven Craig Hickman - Nick Land: On Time – Teleoplexy & Templexity
    Steven Craig Hickman - Philip K. Dick & Nick Land: Escape to the Future
    Steven Craig Hickman - Philip K. Dick: It’s Alive! – It came here from the future
    Steven Craig Hickman - Fantastic Worlds: From the Surreal to the Transreal
    Steven Craig Hickman - David Roden: Aliens Under The Skin
    Steven Craig Hickman - David Roden and the Posthuman Dilemma: Anti-Essentialism and the Question of Humanity
    Steven Craig Hickman - David Roden on Posthuman Life
    Steven Craig Hickman - David Roden’s: Speculative Posthumanism & the Future of Humanity (Part 2)
    Steven Craig Hickman - Ccru : The Hyperstitional Beast Emerges from its Cave
    Steven Craig Hickman - Sacred Violence: The Hyperstitional Order of Capitalism
    Steven Craig Hickman - The Apocalypse Happened Yesterday
    Steven Craig Hickman - The Intelligence of Capital: The Collapse of Politics in Contemporary Society
    Steven Craig Hickman - Nick Land: Time-Travel, Akashic Records, and Templexity
    Steven Craig Hickman - The Holographic Universe: Black Holes, Information, and the Mathematics
    Steven Craig Hickman - The Machinic Unconscious: Enslavement and Automation
    Steven Craig Hickman - The Carnival of Globalisation: Hyperstition, Surveillance, and the Empire of Reason
    Steven Craig Hickman - Gun Crazy Nation: Violence, Crime, and Sociopathy
    Steven Craig Hickman - Shaviro On The Neoliberal Strategy: Transgression and Accelerationist Aesthetics
    Steven Craig Hickman - La Sorcière: Jules Michelet and the Literature of Evil
    Steven Craig Hickman - American Atrocity: The Stylization of Violence
    Steven Craig Hickman - Lemurian Time Sorcery: Ccru and the Reality Studio
    Steven Craig Hickman - The Consumertariat: Infopocalypse and the Pathologies of Information
    Steven Craig Hickman - Hyperstition: The Apocalypse of Intelligence
    Steven Craig Hickman - The Neoliberal Vision: The Great Escape Artist
    Steven Craig Hickman - The Next Stage
    Steven Craig Hickman - Why Am I Writing Country Noir?
    Steven Craig Hickman - Bataille’s Gift: Wealth, Toxicity, and Apocalypse
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari On the Empire of Capital: The Dog that wants to Die
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari: The Subterranean Forces of Social Production
    Steven Craig Hickman - The Betrayal of Leaders: Reading the Interviews with Deleuze and Guattari
    Steven Craig Hickman - J.G. Ballard: Sleeplessness and Chronotopia
    Steven Craig Hickman - J.G. Ballard: The Carnival of Time
    Steven Craig Hickman - J.G. Ballard: The Fragile World
    Steven Craig Hickman - J.G. Ballard: The Calculus of Desire and Hope
    Steven Craig Hickman - Ballard’s World: Reactivation not Reaction
    Steven Craig Hickman - The Necrophilic Vision of J.G. Ballard
    Steven Craig Hickman - Crash Culture: Panic Shock, Semantic Apocalypse, and our Posthuman Future
    Steven Craig Hickman - J.G. Ballard: The Journey to Nowhere
    Steven Craig Hickman - J.G. Ballard: Chrontopia and Post-Consumerist Society
    Steven Craig Hickman - J.G. Ballard: Chronopolis – Time Cities and the Lost Future
    Steven Craig Hickman - Neurototalitarianism: Control in the Age of Stupidity
    Steven Craig Hickman - Thomas Ligotti: The Abyss of Radiance
    Steven Craig Hickman - Thomas Ligotti: The Red Tower
    Steven Craig Hickman - Thomas Ligotti: Dark Phenomenology and Abstract Horror
    Steven Craig Hickman - Thomas Ligotti: The Frolic and the Wyrd (Weird)
    Steven Craig Hickman - Thomas Ligotti, Miami: The Collapse of the Real
    Steven Craig Hickman - Thomas Ligotti: Vastarien’s Dream Quest
    Steven Craig Hickman - The Epoch of Care: Transindividuation and Technical Individuals
    Steven Craig Hickman - Rethinking Conceptual Universes
    Steven Craig Hickman - Bataille’s Revenge
    Steven Craig Hickman - The Excess of Matter: Bataille, Immanence, and Death
    Steven Craig Hickman - Hyperstition: Metafiction and the Landian Cosmos
    Steven Craig Hickman - Babalon Rising: Amy Ireland, Artificial Intelligence, and Occulture
    Steven Craig Hickman - R. Scott Bakker: Reviews of Yuval Noah Harari’s Homo Deus
    Steven Craig Hickman - R. Scott Bakker: Medial Neglect and Black Boxes
    Steven Craig Hickman - Let Death Come Quickly
    Steven Craig Hickman - Hyperstition Notes: On Amy Ireland
    Steven Craig Hickman - Amy Ireland: Gyres, Diagrams, and Anastrophic Modernism
    Steven Craig Hickman - Accelerationism: Time, Technicity, and Superintelligence
    Steven Craig Hickman - Death & Capitalism: The Sublime War Machine
    Steven Craig Hickman - Deleuze & Guattari: Accelerationism – Diagnosis and Cure?
    Steven Craig Hickman - BwO – Deleuze and Guattari: The Impossible Thing We Are Becoming
    Steven Craig Hickman - Deleuze & Guattari: Culture of Death / Culture of Capital
    Steven Craig Hickman - Deleuze & Guattari & Braidotti: On Nomadic vs. Classical Image of Thought
    Steven Craig Hickman - Vita Activa: Deleuze against the Contemplative Life?
    Steven Craig Hickman - Deleuze’s Anti-Platonism
    Steven Craig Hickman - Deleuze: Transcendental Empiricist? – Fidelity and Betrayal
    Steven Craig Hickman - Poetic Thought for the Day : A Poetics of Sense & Concepts
    Steven Craig Hickman - Wild Empiricism: Deleuze and the Hermetic Turn
    Steven Craig Hickman - A Short History of the City and the Cathedral
    Steven Craig Hickman - Future Society: The Cathedral of Managed Society
    Steven Craig Hickman - Nick Land and Teleoplexy – The Schizoanalysis of Acceleration
    Steven Craig Hickman - Felix Guattari: The Schizo, the New Earth, and Subjectivation
    Steven Craig Hickman - The Gnostic Vision in the Sciences
    Steven Craig Hickman - François Laruelle: Future Struggle, Gnosis, and the last-Humaneity
    Steven Craig hickman - Smart Cities and Dark Neoliberalism
    Steven Craig Hickman - The Governance of the World
    Steven Craig Hickman - ON Dark Realism - Part One
    Steven Craig Hickman - ON Dark Realism: Part Two
    Steven Craig Hickman ​- ON Dark Realism: Part Three
    Steven Craig Hickman - In the time of capital
    Steven Craig Hickman - Niklas Luhmann: Mass-Media, Communications, and Paranoia
    Steven Craig Hickman - Deleuze/Guattari: ‘Stop the World!’
    Steven Craig Hickman - The Schizorevolutionary Project : Escaping to the Future of New Earth
    Steven Craig Hickman - Deleuze/Guattari: The Four Schizoanalytical Thesis
    Steven Craig Hickman - The Dark Side of Time
    Steven Craig Hickman - Digital Dionysus: R. Scott Bakker
    Steven Craig Hickman - Hyperstition: Technorevisionism – Influencing, Modifying and Updating Reality
    Steven Craig Hickman - Paul Virilio: The Anti-City
    Steven Craig Hickman - Maurizio Lazzarato: Homage to Felix Guattari
    Steven Craig Hickman - Phantom Monsters: Nationalism, Paranoia, and Political Control
    Steven Craig Hickman - Memory, Technicity, and the Post-Human
    Steven Shaviro - Accelerationism Without Accelerationism
    Steven Craig Hickman - Posthuman Accelerationism
    Steven Craig Hickman - The Age of Speed: Accelerationism, Politics, and the Future Present
    Steven Craig Hickman - Weird Tales: Essays and Other Assays
    Thomas Nail on Deleuze and Badiou - Revolution and the Return of Metaphysics
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 1)
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 2)
    Terence Blake - SYSTEM AND CLARITY IN DELEUZE’S OPUS
    Terence Blake - UNCONSCIOUS JUNGIANS
    Terence Blake - BADIOU’S HORSESHOE: substance vs sparks
    Terence Blake - ZIZEK, DELEUZE, JUNG: the analogical self versus the digital ego
    Terence Blake - THERE IS MADNESS IN THIS METHOD
    Terence Blake - IS OLD AGE A CONCEPT?: Notes on Deleuze and Guattari’s “What is Philosophy?” (1)
    Terence Blake - CONCEPTS OUT OF THE SHADOWS: Notes on Deleuze and Guattari’s “What is Philosophy?” (2)
    Terence Blake - TRANSVALUE DELEUZE: an ongoing project
    Terence Blake - DELEUZE: philosopher of difference or philosopher of multiplicity
    Terence Blake - CONVERSATION WITH DELEUZE: pluralist epistemology and life
    Terence Blake - LARUELLE AND DELEUZE: from difference to multiplicity
    Terence Blake - LARUELLE’S “QUANTUM”: nostalgic obscurity and the manipulation of stereotypes
    Terence Blake - LARUELLE AND WAVE ABSOLUTISM: against quantum integrism
    Terence Blake - LARUELLE’S BLINDSPOTS: Deleuze on style, heuristics, and the topography of thought
    Terence Blake - LARUELLE’S DE-PHILOSOPHY: confirmation bias legitimated
    terence blake - DELEUZE’S REPLY (1973) TO LARUELLE’S CRITIQUE (1995)
    Terence Blake - FROM NON-STANDARD TO SUB-STANDARD: Laruelle’s syntax of scientism
    Terence Blake - STIEGLER, “IDEOLOGY”, AND POST-STRUCTURALISM
    Terence Blake - Deleuze, Klossowski, and Hillman on psychic multiplicity
    Terence Blake - DELEUZE, BADIOU, LARUELLE, CIORAN: a plea for polychromatic vision
    Terence Blake - Do we need to escape from metaphysics?
    Terence Blake - DELEUZE’S PLURALIST AUTO-CRITIQUE
    Terence Blake - DELEUZE’S AGON: schizophrenising Lacan
    Terence Blake - GUATTARI “LINES OF FLIGHT” (1): the hypothesis of modes of semiotisation
    Terence Blake - GUATTARI’S LINES OF FLIGHT (2): transversal vs transferential approaches to the reading contract
    Terence Blake - Felix Guattari and Bernard Stiegler: Towards a Post-Darwinian Synthesis
    Terence Blake - EXPLAINING A SENTENCE BY GUATTARI
    Terence Blake - CLEARING DELEUZE: Alexander Galloway and the New Clarity
    Terence Blake - DELEUZE: HOW CAN YOU STAND THOSE SCHIZOS?
    Terence Blake - No Cuts!: Deleuze and Hillman on Alterity
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (1): against Zizek
    Terence Blake - PRINCIPLES OF NON-PHILOSOPHY: creative tension or self-paralysing conflict
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (2): against Laruelle
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (3): against Badiou
    Terence Blake - DELEUZE WITHOUT LACAN: on being wary of the “middle” Deleuze
    Terence Blake - ON THE INCIPIT TO DELEUZE AND GUATTARI’S “WHAT IS PHILOSOPHY?”
    Tithi Bhattacharya / Gareth Dale - COVID CAPITALISM. GENERAL TENDENCIES, POSSIBLE “LEAPS”
    The German Ideology - Karl Marx and Friedrich Engels (excerpts)
    Reza Negarestani - Mene, Mene, Tekel, Upharsin (Reading Applied Ballardianism)
    Reza Negarestani - What Is Philosophy? Part 1: Axioms and Programs
    Reza Negarestani - What Is Philosophy? Part 2: Programs and Realizabilities
    H. P. Lovecraft - The Call of Cthulhu: Chapter 1: The Horror in Clay
    H. P. Lovecraft- The Call of Cthulhu: Chapter 2: The Tale of Inspector Legrasse
    H. P. Lovecraft - The Call of Cthulhu: Chapter 3: The Madness from the Sea
    Henry Bergson - One of the most famous and influential French philosophers
    Henri Bergson - Philosophical Intuition (Part 1)
    Henri Bergson - Philosophical Intuition (Part 2)
    Himanshu Damle - The Eclectics on Hyperstition. Collation Archives.
    Himanshu Damle - Killing Fields
    Himanshu Damle - Topology of Dark Networks
    Himanshu Damle - Games and Virtual Environments: Playing in the Dark. Could These be Havens for Criminal Networks?
    Himanshu Damle - OnionBots: Subverting Privacy Infrastructure for Cyber Attacks
    Himanshu Damle - Deanonymyzing ToR
    Himanshu Damle - A Time Traveler in Gödel Spacetime
    Himanshu Damle - Evolutionary Game Theory
    Himanshu Damle - 10 or 11 Dimensions? Phenomenological Conundrum
    Himanshu Damle - Geometry and Localization: An Unholy Alliance?
    Himanshu Damle - Typicality. Cosmological Constant and Boltzmann Brains.
    Himanshu Damle - Production of the Schizoid, End of Capitalism and Laruelle’s Radical Immanence
    Himanshu Damle - Where Hegel Was, There Deconstruction Shall Be:
    Himanshu Damle - Something Out of Almost Nothing. Drunken Risibility.
    ​Himanshu Damle - Hegelian Marxism of Lukács: Philosophy as Systematization of Ideology and Politics as Manipulation of Ideology.
    Himanshu Damle - Orthodoxy of the Neoclassical Synthesis
    Himanshu Damle - Intuition
    Himanshu Damle - Transcendentally Realist Modality
    Himanshu Damle - Dark Matter as an Ode to Ma Kali.
    Himanshu Damle - Knowledge Within and Without: The Upanishadic Tradition (1)
    Himanshu Damle - |, ||, |||, ||||| . The Non-Metaphysics of Unprediction.
    Himanshu damle - Philosophy of Dimensions: M-Theory.
    Himanshu Damle - Quantum Informational Biochemistry
    Himanshu Damle - Accelerated Capital as an Anathema to the Principles of Communicative Action
    Hyperstitional Carriers
    Hyperstition - Sorcerers and Necromancers: sorcery and the line of escape part II
    Hyperstition - Sorcerers and Necromancers: lines of escape or wings of the ground? part IV
    Nick Land - Cathedralism
    Nick Land - An Interview: ‘THE ONLY THING I WOULD IMPOSE IS FRAGMENTATION’
    Nick Land - Teleoplexy (Notes on Acceleration)
    Nick Land - The unconscious is not an aspirational unity but an operative swarm
    Nick Land - The curse of the sun (Part 1)
    Nick Land - The curse of the sun (Part 2)
    Nick Land - The curse of the sun (Part 3)
    Nick Land - Transgression (Part 1)
    Nick Land - Spirit and Teeth
    Nick Land - Occultures (Part 1)
    Nick Land - Occultures (Part 2)
    Nick Land - A Dirty Joke
    N Y X U S - Traffic
    Paul Virilio - Interview : TERROR IS THE REALIZATION OF THE LAW OF MOVEMENT
    Paul Virilio - Interview: ADMINISTRATING FEAR: TOWARDS CIVIL DISSUASION
    Paul Virilio - Interview : Speed-Space
    Paul Virilio - a topographical Amnesia
    Paul Virilio - Public Image
    Paul Virilio - The vision Machine ( Part 1)
    Paul Virilio - The Vision Machine (Part 2)
    Paul Virilio - The Information Bomb: A Conversation
    Peter Zhang - The four ecologies, postevolution and singularity
    Peter Zhang and Eric Jenkins - Deleuze the Media Ecologist? Extensions of and Advances on McLuhan
    vastabrupt - Time War // Briefing for Neolemurian Agents
    XENOBUDDHISM - NONORIENTED ACCELERATIONISM
    Xenosystems - Meta-Neocameralism
    XENOMACHINES - Fiction as Method: Bergson
    youandwhosearmy? - BERGSONIAN SCIENCE-FICTION: DELEUZE, ESHUN, AND THINKING THE REALITY OF TIME

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