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CRITICISM ON LEFT POPULISM

11/3/2019

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by Achim Szepanski
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​Frederic Jameson is quite right when he writes that the substitution of economics by politics is the usual means of all attacks on Marxism, i.e. the liquidation of Marxist critique and analysis of the capital economy and the consequent concentration on the discourses of freedom, equality and political representation. Marxism itself was partly not very vigilant against such attacks; on the contrary, in the course of a discursive figure of the transformation of politics into the political, it joyfully accepted the invitation of the ruling classes to ultimately pursue exclusively representative politics.

In his essay “Lenin and Revisionism”, Frederic Jameson defines the primacy of economics as determining in the final instance, which ultimately gives Marxism its strength and originality. Jameson insists that Marxism, in the unity of theory and practice, holds a completely different system of thought (beyond the theories of power and the political), whose reasonableness and radical critical faculty only come fully to bear today when capitalization tends to encompass everything, at least in the capitalist core countries. After all, every arbitrary monetary stream of expected profits is now regarded as a parameter of capitalization that potentially permeates every singular aspect of social fields – the dominant corporations constantly capitalize human life, social networks, social habits, bodies and genetic codes, affects, wars, and much more, when they can generate income and returns with it. Jameson writes: “At the moment it is clear that everything is economic again, even in the vulgar Marxist sense”. It turns out that constellations that seem to be purely political questions or questions of power have become transparent enough to recognize the economic constellations in them. If both private debtors and states have to follow the demands of financial creditors without ifs and buts, then one can confidently assume that the strategies of neoliberal governments are less based on political decisions than on “necessary” monetary-oriented solutions that are prescribed by financial institutions when they can determine the prices of government bonds in the secondary markets.1

Zizek’s accusation that Laclau/Mouffe and Badiou reduce the economy to the ontable and thus ignore the “ontological dignity” of the economy does not go far enough here, and much more, politicist philosophy and left-wing populism deprive the left of its (last) theoretical weapons.2

Zizek asserts that populism, no matter what kind of playwork is meant, concerns Lacan’s objet a of politics, a special figure that stands for the universal dimension of the political. Populism is not a specific political movement, but the political in its pure form, the “inflection” of the social fabric, which in principle can dispose of any political content. Thus its elements are initially purely formal.

Populism functions as a collecting movement constituted by the absorption of special “democratic” demands (for a better social policy, better education, tax cuts, against war and for the environment, etc.), whereby these demands should be lined up in a series of equivalences in such a way that with this kind of concatenation the “people” can emerge as the universal political subject. Populism is not only interested in the empirical content of these demands, but it is particularly pushing for the formal fact that the “people” can emerge as a political subject through the kind of concatenation and that consequently the struggles and antagonisms appear as parts of an antagonistic struggle between “us” (the people) and “them”. Hegemony is entirely aimed at the appropriation of this antagonism, which is why a number of resentments such as racism and anti-Semitism can occur in a populist series of equivalences.

For Laclau, populism indicates the transcendental matrix of an unfinishable struggle, the contents of which are ultimately determined by the contingent struggle for hegemony, while the “class struggle” uses a particular social group (the working class) as the privileged political actor. This privilege is not based on the hegemonic struggle, but on the objective social position of this group, which, according to Laclau, reduces the political struggle to an epiphenomenon of objective processes.

However, this is far too brief. It is precisely in this context that the authors of operaism distinguish between technical and political elements in the composition of the working class. While the technical composition is related to the organization of the class by capital (division of labor, management practices and the standardized use of machines, but also family and communal relations), the political composition affects the capacity of the working class, more precisely the proletariat, which is always related to the struggle for desires, inclinations and interests – collective actions of refusal, resistance and the partial appropriation of surplus value. According to the Italian theorist Panzieri, the increase in the organic composition of capital is not only based on the process of technological progress, but is also always to be understood as the result of a shock offensive of capital, in order finally to decompose the composition of the proletariat in terms of its political power. Just think of how the resistance of the qualified mass workers was broken by Taylorism and the assembly lines in Fordism, but also led again to a new technical composition of the class, with the possibility of stopping the assembly lines; there is also a relationship between the cycles of struggle and the circulation of capital, one thinks of interruptions of transport, logistics and infrastructure, of disturbances that, according to the operaists, extend beyond production to the entire social factory of life. With regard to the critique of operaism, the group Theory Communist (TC) has discussed the mistakes of the proletariat in the context of the reciprocal relationship between capital and the proletariat, a relationship that is not only to be understood as antagonistic, but in which the two poles are integrated within a single system. And this integration has intensified in the history of capitalism, through the politics of trade unions, social democratic and communist parties, and the politics of the welfare state, but also through the various self-government projects, state planning, and class self-management.

For Laclau, the fact that a particular struggle is elevated to a “universal equivalent” of all struggles is never determined, but is itself the result of the contingent political struggle for hegemony. In one historical situation this struggle can be the struggle of the workers, in another the patriotic struggle of the underdogs or the anti-racist struggle for cultural tolerance. No essential quality can lead to a singular struggle assuming a hegemonic role of the “general equivalent” of all struggles. The struggle for hegemony presupposes not only an irreducible gap between the universal form and the diversity of particular contents, but the contingent process through which one of these contents is transferred into the direct embodiment of this universal dimension in a specific situation. Laclau draws on linguistics and constructs the field of politics within the framework of an irreducible tension between “empty” and “floating” signifiers. Zizek writes: “Some certain signifiers begin to act as “empty”, as embodiments of the universal dimension, and include a large number of “floating” signifiers in the chain of equivalences they totalize. The elegance of this solution lies in the fact that it dispenses us from the boring subject of the alleged “deeper (totalitarian, natural) solidarity” between the extreme right and the “extreme” left. The first concerns his actual definition of populism: the series of formal conditions he enumerates are not sufficient justification for calling a phenomenon “populist”. The way in which populist discourse shifts antagonism and constructs the enemy must be added. In populism, the enemy is externalized or objectified into a positive ontological entity (even if that entity is spectral), the annihilation of which restores balance and justice. In mirror image, our own identity – that of the populist political actor – is also perceived as existing before the enemy attack”. The following conclusion can easily be drawn from this: The left-wing populists are not looking for structural causes in the capitalist system for the struggles, but for the corrupt intruder who has toxicly infiltrated it (for example, the greedy financial speculator); the cause is not inscribed in the structure as such, but is an element that overrides its role within this structure so to speak and draws parasitic profits from it. Here, too, Zizek can be agreed: “For a Marxist, on the other hand (as for a Freudian), the pathological (deviant misconduct of some elements) is a symptom of the normal, an indicator of what is normal in this structure, which is threatened by “pathological” outbreaks, is wrong. For Marx, economic crises are the key to understanding the “normal” functioning of capitalism; for Freud, pathological phenomena, such as hysterical outbursts, are the key to the constitution (and the hidden antagonisms that maintain functioning) of a “normal” subject. Therefore, fascism is definitely populism. Its image of the Jew is the equivalent of a series of (heterogeneous and even inconsistent) threats experienced by individuals: The Jew is too intellectual, dirty, sexually insatiable, hard working, financially exploitative, etc…”

The left-wing populists try to change the feeling as it is staged by the right-wing populists when they turn against the establishment. They assume that the election of right-wing populist politicians is by no means the result of deep-seated racism, but that the sections of the population that are so obsessively engaged in the question of borders and refugees have a deep powerlessness that has to be turned into anger and projected onto the global financial elite instead of onto refugees. One should therefore not lose sight of these rightly angry but misguided masses. The left-wing populists logically try to channel anger into a “healthy revolt” against the global financial elite.

For Mouffe, the dominance of financial capitalism over liberal democracies has reduced the scope and use of political debate to nothing more than competition between like-minded groups that proclaim themselves to be more efficient in attracting investors. This has shifted the focus from social inequality or the social question to the suppression of state sovereignty by the financial elites, to which the right-wing populists refer in a more or less demagogic way. Consequently, according to Mouffe, the left would now also have to shift its priorities in order to be able to oppose the right-wing populists more decisively by again demanding the sovereign power of the state over the elites.

The future belongs to those who take up democratic demands that have perished in the consensus of the political organizations of the mainstream, which reads “There is no alternative”. To prevent the right-wing populists from benefiting from resistance to the dictates of the financial elites, the fixation on the outdated left-right axis must be overcome and, much like the right-wing populists, the priority of vertical division between underdogs and those in power must be recognized. At the same time, in order to reduce the electoral success of the right-wing populists, anti-fascist alliances must also be forged with those forces that are in favor of maintaining the status quo. A progressive policy must also integrate those who vote for the right, because they are misguided democrats whose legitimate feelings of dependence could be diverted.

The movement from a horizontal to a vertical axis of political polarization is not the only common feature of the two populist movements with which they mirror each other. To the extent that both movements put a policy that remains focused on elections first, both left-wing populists and right-wing populists seek to construct a “people” that wins hegemony over neoliberal elites through parliamentary struggle. It is necessary to combat the complicity of governments with those who exert direct influence on the state through the trading of government bonds and transform this condition into the antagonism between “those up there” and “us”.

However, not only important transformations that have taken place in the state apparatuses are misjudged (loss of significance of parliament vis-à-vis the executive branch, deep state, etc.). The “we” that the right-wing populists construct along ethnic lines of descent and through the condensation of xenophobic affects is hardly compatible with a leftist policy that refers to the coalition of democratic demands fed by discriminated minorities, exploited wage earners, and downgraded middle classes. What is more, if one examines the mode of construction of the people, there are undeniable similarities between right-wing and left-wing populism: not only can all populist movements refer to the rejection of illegitimate elites, they also share the view that it is only possible to create this common “we” if credible authority figures articulate a new policy in public (which ones?), summarize affects, and thus attack their opponents.

The fact that liberal institutions have not prevented capital markets from infiltrating democratic areas is undeniable. It is precisely at this point that a comprehensive policy of counter-speculation would have to be set in motion, which, among other things, would specifically target the lobbying of financial capital in the state apparatuses and not simply fuel resentment against the establishment. A discursive strategy that concentrates on “us against those up there”, which Carl Schmitt has already brought into play, is a much more suitable condition for a policy of reactionary movements. For both right-wing and left-wing populism, the free flow of goods and capital is merely a means by which the elites enforce rules and power against “us”, while the free flow of populations remains controversial, and this in turn enables a policy that sets in motion the patriotism of the “we” and the people, a racism from below, which the right-wing populists can serve much more effectively than the left-wing populists.

When the propagandists of left-wing populism then seek a new politics of affect, they deliberately overlook the difference between active and reactive affects, or worse, they deliberately mix them. Thus, in right-wing populism, resentment is an affective substance of antagonistic politics that is not about inequality, but about the feeling that others enjoy what dejure belongs to me and that the wrong people are “up there” in power. A policy that does not distinguish between active and reactive affects is no less toxic in the democratic factory than the anti-populist establishment that tries to deprive people of power, especially by positioning the patriotism of the popular classes against the alleged cosmopolitanism of elites. The “we” that is always imagined is a political calculation that the right-wing populists can serve much better than the left-wing populists.

Therefore, it is also quite absurd to suspect even communist potentials in left-wing populism. Mark Fisher writes: “Communist potentials are only realised once a movement has ceased to be populist, since populism is that which, by definition, is always satisfied with making demands of the Master. That is because populism isn’t proto-fascistic; rather – and this, surely, is the implicit element in Zizek’s argument that needs to be drawn out in order to make it work – it always takes the form of a hystericized liberalism.” The wide range of left-wing authors continues to focus clearly on the analysis of semiologies of signification as regards the problems of the financial functioning of capital, machine/technology and subjectivation. And this is all the more astonishing because today a myriad of machines, which can certainly be described as constant social capital, have long since occupied our everyday lives by more than just assisting our modes of perception and affects, our cognition, even by increasingly controlling and regulating them.
​1.The hegemony of credit affects not only the private sector but also national governments, which now need to make their national location more attractive for financial capital. In order to increase the competitiveness of their companies in a global environment where financial capital can freely circulate, states must make their territory as attractive as possible for international investors by safeguarding property rights. At the same time, governments and political parties are forced to organise their re-election, which since the 1980s has contributed to the fact that states are now increasingly financing themselves by issuing government bonds instead of taxes, i.e. firing up government debt in order not to increase the tax burden for the population too much and not to completely reduce the welfare state. Thus, states and their governments constantly increase their dependence on the financial markets, which are then praised for promoting the economic discipline of the agents they credit to the satisfaction of all. To forestall the distrust of bond markets, which is expressed in rising interest rates on government bonds, governments must increase the flexibility of labour markets, cut social programs, reduce capital taxes and reduce any serious regulation of financial markets. In the 1990s, however, public debt, which was supposed to compensate for the loss of tax revenues, reached such proportions that private lenders worried about the solvency of states that social benefits had to be further reduced and sections of the population dependent on public services were encouraged to take out loans to compensate for the lack of social benefits.

2. Maurizio Lazzarato is quite right when he writes in his last book Signs and Machines that contemporary critical-philosophical theory (Badiou, Negri, Butler, Laclau/Mouffe Ranciere, Accelerationists, etc.), in the course of its arrest in the hegemonic linguistic discourse, ignores facts such as the specific socio-economic operations of the machines, machinic enslavement and a-significant semiotics in nuce.
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    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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