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BERGSONIAN SCIENCE-FICTION: KODWO ESHUN, GILLES DELEUZE, & THINKING THE REALITY OF TIME

12/7/2017

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By Jose Rosales
Picture
​To be more precise, science fiction is neither forward-looking nor utopian.  Rather, in William Gibson’s phrase, science fiction is a means through  which to preprogram the present […] Science fiction operates through  the power of falsification, the drive to rewrite reality, and the will to  deny plausibility, while the scenario operates through the control  and prediction of plausible alternative tomorrows.
​

A book of philosophy should be in part a very particular species of  detective novel, in part a kind of science fiction…What this book should therefore have made apparent is the advent of a coherence  which is no more our own, that of mankind, than that of God or the world. In this sense, it should have been an apocalyptic book (the third time in the series of times).
In this essay we will argue for the necessary connection between of Kodwo Eshun’s and Gilles Deleuze’s thoughts on the nature of Time due to each thinkers shared Bergsonian premises. The aim is to demonstrate that the primary illusion, which we must disabuse ourselves of in order to grasp the philosophical and political import of the reality and structure of Time, is the assumption that Afrofuturism (Eshun) and a ‘philosophy of Difference’ (Deleuze) remain preoccupied with the future as such. On this view, Deleuze and Eshun appear to privilege the future in their understanding of time due to their assumption that it is in this futural dimension of time where novelty and difference meaningfully determines the present; in other words, Deleuze and Eshun supposedly assert that it is when the Future affects the present that the true qualitative transformation of the present (categorized Difference-itself or ‘novelty’) is said to be realized in any meaningful sense. Against this understanding of things, we will begin by rehearsing some of the shared Bergsonian premises that inform Deleuze’s and Eshun’s thoughts on Time. Then, we will see how Bergson’s influence operates in their own thinking as well as contrast their understanding of Time to the nature of time under capitalist social relations. Lastly, we’ll conclude by showing how this specific understanding of time, in philosophy for Deleuze and in science-fiction for Eshun, is of an apocalyptic, or catastrophic, nature.

1. On Geometrical & Vital Time

​For Bergson the problem that we face in understanding Life and the duration proper to it is the imposition of what he called the ‘geometric’ order onto the ‘vital’ order of Life (this language of a geometric order as opposed to a vital order is taken from Creative Evolution but is already found in his earliest text Time and Free Will). For Bergson, the intelligibility of Life-in-itself is never grasped, as Aristotle thought, through the definition of time as the measure of movement through space; a definition which posits the essence and actuality of time as dependent upon space for its own existence. For the Aristotelian, Time’s existence and actuality is subject and determined by Space as such. Thus, if time is not ontologically dependent on space as Bergson maintains; if time is not reducible to the linear progression of the measure of movement; then this understanding of Time-itself requires a reconceptualization of the very lexicon of temporality: the past, present, and future.
​
This reworking of our temporal lexicon can be seen in Bergson’s Creative Evolution, and specifically in the passages where he gives his refutation of interpreting Life in terms of finality/final causes. On the ‘Finalist’ or teleological account of the reality of Time, the future finds its reality in the past and present, follows a certain order, and is guaranteed due to first principles. Thus, for the finalists, the future remains fixed and dependent upon the linear progression of time. For Bergson, however, the future is precisely that which does not depend on the linear progression of time for its own reality.

From the ‘vitalist’ perspective (contra the finalists), Bergson writes, “we see…that which subsists of the direct movement in the inverted movement, a reality which is making itself in a reality which is unmaking itself.” Just as Eshun’s epigraph highlights how Afrofuturism was never concerned with the future as such but with the relation between the alternate futures the present world makes possible; just as Deleuze notes that the science fiction aspects of a ‘good’ book mirror his reading of Nietzsche’s untimeliness as wresting from the present a future which does not repeat the violence of the past and present; Bergson should be seen here as giving this vital theorization of Time in its most ‘pure’ or theoretical manner. It is this theory of time as conceived by Bergson that will become the grounds for Deleuze’s and Eshun’s understanding of Time as it relates to the practice of philosophy and the genre of science-fiction/Afrofuturist aesthetics.

2. Deleuze and Eshun on the Future

When Deleuze articulates his Third Synthesis of Time; that ‘static and ordinal’ synthesis where time exists ‘out of joint’ and thus gives a new order/meaning to our very understanding of the world; what constitutes Time’s ‘out-of-jointness’ is precisely a revaluation of the geometric modeling of time in order to propose the understanding of Time as the process that proceeds without any concern or care for the future as such. As we saw with Bergson, it is of the nature of Time to exist as without purpose, end, or final destination. If Time has no concern for the future and yet it is said to be constitutive of the reality of a really novel difference that is made in the world, what constitutes the creative novelty of time resides in Bergson’s claim of ‘a reality that is making itself in a reality that is unmaking itself’. In other words, the novelty that pertains to ‘difference’ is to be found in the reciprocal relationship between the past and the present.Thus, for Deleuze, the temporal development of life taken in its broadest sense does not care about the preservation of species or even the preservation of its own natural processes. Thus, time taken as it is constituted by Life itself, must be understood as continuously producing various possible futures that are left up to the contingency of the other evolutionary, biological, chemical, etc., processes of Life itself. We might say that Time understood in this vitalist manner means that Life is the continual superabundance of an excess that Life can neither control nor wants to control. It is the vitalist, as Deleuze underscored, who gives us access to life (Difference) in its free and untamed state. Similarly, Eshun’s idea of the genre of science-fiction as one of capitalizing on the ‘powers of falsification, the drive to rewrite reality, and the will to deny plausibility;’ conceives of time as ‘out-of-joint’, as constituting a new ordering/meaning of the world, but one forged out of the coexistent pasts that remain subordinate to a particular ordering of the world at present. Just as it was with Bergson and Deleuze, Eshun will deny the futural dimension of time the potency of the past-present relation. As he writes,
it would be naïve to understand science fiction, located within the expanded field of the futures industry, as merely prediction into the far future, or as a utopian project for imagining alternative social realities. Science fiction might better be understood, in Samuel R. Delany’s statement, as offering “a significant distortion of the present.”To be more precise, science fiction is neither forward-looking nor utopian. Rather, in William Gibson’s phrase, science fiction is a means through which to preprogram the present. Looking back at the genre, it becomes apparent that science fiction was never concerned with the future, but rather with engineering feedback between its preferred future and its becoming present.
The future of science-fiction as conceived by Eshun is precisely the opposite of Utopian and Messianic time (these latter two conceptions of a future-to-come locate the determining temporal factor in the future while Deleuze and Eshun, following Bergson, locate the element that determines and actualizes a future as the relationship between the past and the present). For Eshun, this view of time as the non-teleological procession of change and development becomes crucial for understanding what is specific to Afrofuturism as a whole. Not only is it the case that Afrofuturism “studies the appeals that black artists, musicians, critics, and writers have made to the future, in moments when any future was made difficult for them to imagine.” Additionally, Afrofuturism reveals the aesthetics of science-fiction as capable of giving us real, historical, knowledge about the lives of Afrodiasporic subjects: “Afrodiasporic subjects live the estrangement that science-fiction writers envision. Black existence and science-fiction are one and the same.” Black existence and science-fiction are one and the same for Eshun precisely because the Time that defines their respective locations in history and society are conditioned by the geometric ordering of time that ensures the continuous marginalization of lost or forgotten (Afro)future in the name of the perpetuation of capital’s present. Additionally, Eshun’s refusal of the geometric model of time follows the likes of Toni Morrison; where Morrison argued that the geometric model of time simply guarantees a repetition without difference of the processes of racialization, colonization, and exploitation that originally marked African subjects:
In an interview with critic Paul Gilroy…Toni Morrison argued that the African subjects that experienced capture, theft, abduction, mutilation, and slavery were the first moderns. They underwent real conditions of existential homelessness, alienation, disloaction [sic], and dehumanization that philosophers like Nietzsche would later define as quintessentially modern. Instead of civilizing African subjects, the forced dislocation and commodification that constituted the Middle Passage meant that modernity was rendered forever suspect.
By now this much should be clear: Afrofuturism engages in a thoroughgoing criticism of the geometric view of time since it simply ensures the perpetuation the originary colonial violence that ensures capitalism’s development.

3. A Society Without Time: The Time of Capital

In What is Philosophy? Deleuze and Guattari define philosophy as the creation of concepts; as an activity that requires the engendering of Thought in a subject, in order for that thinking-subject to fabricate a concept that is adequate to the Idea-Problem of their time. However, this tripartite criteria (Thinking; posing Problems; and creating Concepts) given by Deleuze for identifying and undertaking the praxis of philosophy was already formulated as early as his 1968 work Difference and Repetition:
The famous phrase of the Contribution to the Critique of Political Economy, ‘mankind always sets itself only such tasks as it can solve’, does not mean that the problems are only apparent or that they are already solved, but, on the contrary, that the economic conditions of a problem determine or give rise to the manner in which it finds a solution within the framework of the real relations of the society. Not that the observer can draw the least optimism from this, for these ‘solutions’ may involved stupidity or cruelty, the horror of war or ‘the solution of the Jewish problem’. More precisely, the solution is always that which a society deserves or gives rise to as a consequence of the manner in which, given its real relations, it is able to pose the problems set within it and to it by the differential relations it incarnates.
What is significant regarding the equation ‘philosophy = concept creation,’ and the subsequent annihilation of any guarantee that the thinking-subject will be rewarded with optimism in their search for truth, is that these three elements that constitute the practice of Philosophy do not operate according to the linear/finalist conception of temporality. That is, the thinker cannot hope for any optimism insofar as they are thinking precisely because what is given in a thought that adequately poses problems and creates concepts are the multiple solutions, or futures, that are harbored within every problem posed and concept created. Thus, philosophy properly understood according to Deleuze stands against the linear conception of time, where the reality of the future is fixed and furnished by the internal and originary principles of the past. In a similar manner, Eshun’s considerations regarding Afrofuturist art and practice isn’t devised to give one a sense of optimism or pessimism regarding the ways in which capital perpetuates the worst aspects of human history on an ever increasing scale. Afrofuturism isn’t simply one more science-fiction bedtime story for the radical imagination.
Rather Afrofuturism is a program for recovering the histories of counter-futures created in a century hostile to Afrodiasporic projection and as a space within which the critical work of manufacturing tools capable of intervention within the current political dispensation may be undertaken…As a tool kit developed for and by Afrodiasporic intellectuals, the imperative to code, adopt, adapt, translate, misread, rework, and revision these concepts…is likely to persist in the decades to come.
For Eshun the imperative of the vital as opposed to geometric ordering of Time is that we must do violence to our habituated forms of cognition in order to sinew the order of philosophical, aesthetic, and political practice to an actualized overcoming of the persisting relevance of Morrison’s claim that the historical fate of African subjects, being the first true moderns, rendered modernity forever suspect. Thus it would appear that philosophy (Deleuze), aesthetics (Eshun), knowledge (Bergson) are united in their shared duty to intervene in a manner that does justice to the counter-futures that coexist within our present.
​
For the Deleuze, this violence done to habituated forms of cognition means freeing oneself from the bad habits of thought that we have been socialized into taking as synonymous with Thinking as such. To dissuade ourselves of the idea that the task of thought is representation and realize that the power and function of thought is in its ability to pose true as opposed to false problems. For Eshun, this violence we must undergo means freeing oneself from the ongoing effects of the determination and construction of a global future that continues to exclude ever growing swaths of humanity and their respective counter-futures. Thus, philosophical activity (Deleuze) and Afrofuturism (Eshun) aren’t simply against their own socio-historical situatedness and thereby concerned with the future for its own sake. As we saw with Bergson in terms of “Life,” and as we apprehend through Eshun, we are not concerned with the theorization and determination of time because time (Life, History) has a concern for-itself, for-us, and for its future. To the contrary: it is precisely because the past and the present, taken in themselves, have neither a concern for their own future nor the future of human existence that a thought and politics of the future is not one that is infatuated and enamored with the blind and intensifying processes of our present.

It is instructive, here, to note a difference between time as conceived by Deleuze and Eshun and the specific temporal order imposed by capital. Time as determined by capital, and specifically in terms of finance capital, enacts its own ‘synthesis’ of past, present, and the future. What distinguishes the time of financial capital from time as conceived by Deleuze and Eshun is that in the former case, the synthesis of the past and present of capital with its future; the future here understood as resource for appropriation via debt and the determination of global societies future; is actualized in a manner such that global capital’s future secures and perpetuates the power relations of its present. As Maurizio Lazzarato has noted regarding capital’s own synthesis of time via finance:
No use making a fuss because the economy’s “present” and “future” fail to match up! What matters is finance’s goal of reducing what will be to what is, that is, reducing the future and its possibilities to current power relations. From this perspective, all financial innovations have but one sole purpose: possessing the future in advance by objectivizing it…In this way, debt appropriates not only the present labor time of wage-earners and of the population in general, it also preempts non-chronological time, each person’s future as well as the future of society as a whole. The principal explanation for the strange sensation of living in a society without time, without possibility, without foreseeable rupture, is debt.
Rather than a synthesis of the past, present, and future that prises multiple futures from the mutual determination of the past and present, the synthesis of time offered by capital forecloses the possibility of many futures in the service of a single future time that resembles our present circumstance: living in a society without time. Capitalist society as one that produces this experience of living outside of time essentially means that our present and future are increasingly made to be identical with one another, thereby rendering the very lexicon of time (past, present, future) meaningless. The past, present, and future of Time have now become one and the same reality.

Catastrophe – The Time of Science-Fiction

As we have seen, Deleuze’s and Eshun’s theorization of Time affirms the mutual determination of the past and the present while avoiding a determination of the future that simply repeats the socio-political power relations of our present. Regarding their theoretico-political commitments, it is clear that neither novelty, nor difference, nor utopian salvation is taken to be synonymous with the futural dimension of time as such. Rather, it is through the participation and determination of the relationship between the past and the present that one wards off the continuous foreclosure of the future within our present. It is in this way that the Third Synthesis of Time acts as the science-fiction element of Difference and Repetition; the books ‘apocalyptic’ moment where the I and Self are both fractured and dissolved, respectively, in the static ordinance of Time. And this is precisely what Eshun means when he says that science-fiction was never really about the future in the first place. To merely be ‘about the future’… such an interpretation is only possible if we take the reality of time to be founded upon the reality of space, or time’s determination by capital; a perspectival-position that revokes any philosophical and/or political potential for the existence of multiple futures within a single future-time from the current present of geopolitical life, clearly defined by its terrestrially instantiated death-drive.
​
In light of these reflections we can conclude with our own reassessment of Bergson’s contrast between geometric and vital time. While instructive, it must be admitted that Bergson’s schema of the two orders of time, is outstripped by the concerns of both Deleuze and Eshun. Instead of a geometric as opposed to vital time, we might say that what Deleuze and Eshun are constructing is a schema that poses capitalist time against a time characterized by capital’s abolition; a time also proper to science-fiction which can be called apocalyptic, or even catastrophic. When Deleuze reflects on Samuel Butler’s Erewhon, it is precisely this missed opportunity of developing an apocalyptic work of science-fiction that Deleuze takes as his cue in approaching philosophy itself: “A book of philosophy should be in part a very particular species of detective novel, in part a kind of science fiction…What this book should therefore have made apparent is the advent of a coherence which is no more our own, that of mankind, than that of God or the world. In this sense, it should have been an apocalyptic book (the third time in the series of times)” (Difference and Repetition, Preface). Likewise, with Eshun, the tools of Afrofuturism are geared toward constructing a future where counter-futures no longer need qualification as a counter-future in the first place. Thus we can say that Deleuze and Eshun’s theorization of time can be formulated in a manner that seeks to bastardize Nick Land’s claim that catastrophe is the future’s coming into existence as seen from an all-too-human perspective. On the contrary, and for Deleuze and Eshun, catastrophe must be understood as the future’s coming into existence seen from the vantage point of Capital.
taken from:
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    Georges Bataille - Popular Front in the Street
    Georges Battaile - Sacrifices
    Georges Bataille - The Sorcerer's Apprentice
    Georges Bataille - The Sacred Conspiracy
    Georges Bataille - The Pineal eye
    Georges Bataille - The Psychological Structure of Fascism
    Georges Bataille - The Labyrinth
    Georges Bataille - Nietzsche and the Fascists
    Georges battaille - Nietzschean Chronicle
    GILLES DELEUZE - On Spinoza (Part 1)
    GILLES DELEUZE - On Spinoza (Part 2)
    GILLES DELEUZE - On Spinoza (Part 3)
    GILLES DELEUZE - On Spinoza (Part 4)
    GILLES DELEUZE - On Spinoza (Part 5)
    GILLES DELEUZE - On Spinoza (Part 6)
    GILLES DELEUZE - On Spinoza (Part 7)
    GILLES DELEUZE - On Spinoza (Part 8)
    GILLES DELEUZE - On Spinoza (Part 9)
    GILLES DELEUZE - Capitalism, flows, the decoding of flows, capitalism and schizophrenia, psychoanalysis, Spinoza.
    Gilles deleuze -DIONYSUS AND CHRIST
    Gilles Deleuze - Dionysus and Zarathustra
    Gilles Deleuze - Repetition and Difference (Part 1)
    Gilles deleuze - Repetition and Difference (Part 2)
    Gilles Deleuze - D as in Desire
    Gilles Deleuze - A Portrait Of foucault
    Gilles Deleuze - The Philosophy of The Will
    Gilles Deleuze - Characteristics of Ressentiment
    Gilles Deleuze - Is he Good ? Is he Evil
    Gilles Deleuze - The Dicethrow
    Gilles Deleuze - Postscript On The Societies Of Control
    Gilles deleuze - The Types Of Signs
    Gilles Deleuze and Felix Guattari - The Imperialism of Oedipus
    Gilles Deleuze and Felix Guattari ​ - The Experience of Delirium
    Deleuze and Guattari - From Chaos to the Brain
    Deleuze and Guattari - The Plane of Immanence (Part 1)
    Deleuze and Guattari - The Plane Of Immanence (Part 2)
    Deleuze and Guattari - The War Machine is exterior to the State apparatus
    Deleuze and Guattari - Immanence and Desire
    Deleuze and Guattari - The Body Without Organs
    Deleuze and Guattari - Year Zero: Faciality
    Deleuze and Guattari - Desiring-Production
    Deleuze and Guattari - How do you make yourself a 'Body without Organs'?
    Deleuze and Guattari - Memories of a Sorcerer
    Deleuze and Guattari - Memories Of A Haecceity
    Deleuze and Guattari - Memories and Becomings, Points and Blocks
    Deleuze and Guattari - Fear, clarity, power and death
    Deleuze In Conversation With Negri
    Edmund Berger - DELEUZE, GUATTARI AND MARKET ANARCHISM
    Edmund Berger - Grungy “Accelerationism”
    Edmund Berger - Acceleration Now (or how we can stop fearing and learn to love chaos)
    Edmund Berger - Compensation and Escape
    Jasna Koteska - KAFKA, humorist (Part 1)
    Obsolete Capitalism: The strong of the future
    Obsolete Capitalism - THE STRONG OF THE FUTURE. NIETZSCHE’S ACCELERATIONIST FRAGMENT IN DELEUZE AND GUATTARI’S ANTI-OEDIPUS
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 1)
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 2)
    Obsolete Capitalism: Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 3)
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 4)
    Obsolete Capitalism: Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 5)
    Obsolete Capitalism - Deleuze and the algorithm of the Revolution
    Obsolete Capitalism - Dromology, Bolidism and Marxist Accelerationism (part 1)
    Obsolete Capitalism - Dromology, Bolidism and Marxist Accelerationism (part 2)
    Obsolete Capitalism - Edmund Berger: Underground Streams (Part 1)
    Obsolete Capitalism - Edmund Berger: Underground Streams (Part 2)
    obsolete capitalism - Emilia Marra: COMMIT MOOSBRUGGER FOR TRIAL
    Obsolete Capitalism - McKenzie Wark - BLACK ACCELERATIONISM
    Occult Xenosystems
    QUENTIN MEILLASSOUX AND FLORIAN HECKER TALK HYPERCHAOS: SPECULATIVE SOLUTION
    Ray Brassier Interviewed by Richard Marshall: Nihil Unbound: Enlightenment and Extinction
    Rick McGrath - Reconstructing High-Rise
    Robert Craig Baum - Non-Normal Living at the Ross School
    Robert Craig Baum - Arrivals (Part 1)
    Robert Craig Baum ​- Delays (Part 2)
    Robert Craig Baum ​​- Delays (Part 3)
    Robert Craig Baum - Departures (Part 4)
    Robert Craig Baum ​​- The Last God (Part 5)
    Sean Kohingarara Sturm - NOO POLITICS
    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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