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'Dionysus' and 'Zarathustra' - Gilles Deleuze

3/23/2017

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The lesson of the eternal return is that there is no return of the negative. The eternal return means that being is selection. Only that which affirms or is affirmed returns. The eternal return is the repro​duction of becoming but the reproduction of becoming is also the production of becoming active: child of Dionysus and Ariadne. In the eternal return being ought to belong to becoming, but the being of becoming ought to belong to a single becoming-active. Nietzsche's speculative teaching is as follows: becoming, multiplicity and chance do not contain any negation; difference is pure affirmation; return is the being of difference excluding the whole of the negative. And this teaching would perhaps remain obscure without the practical clarity in which it is steeped. Nietzsche exposes all the mystifications which disfigure philosophy: the apparatus of bad conscience, the false marvels of the negative which turn multiplicity, becoming, chance and difference itself into so many misfortunes of consciousness itself and turn misfortunes of consciousness into so many moments of formation, reflection or development. Nietzsche's practical teaching is that difference is happy; that multiplicity, becoming and chance are adequate objects of joy by themselves and that only joy returns. Multiplicity, becoming and chance are the properly philosophical joy in which unity rejoices in itself and also in being and necessity. Not since Lucretius has the critical enterprise which characterises philosophy been taken so far (with the exception of Spinoza). Lucretius exposes the trouble of the soul and those who need it to establish their powerSpinoza exposes sorrow, all the causes of sorrow and all those who found their power at the heart of this sorrow. — Nietzsche exposes ressentiment, bad conscience and the power of the negative which serves as their principle: the "untimeliness" of a philosophy which has liberation as its object. There is no unhappy consciousness which is not also man's enslavement, a trap for the will and an opportunity for all basenesses of thought. The reign of the negative is the reign of powerful beasts, Churches and States, which fetter us to their own ends. The murderer of God committed a sad crime because his motivation was sad: he wanted to take God's place, he killed in order to "steal", he remained in the negative whilst taking on the attributes of divinity. The death of God needs time finally to find its essence and become a joyful event. Time to expel the negative, to exorcise the reactive - the time of a becoming-active. This time is the cycle of the eternal return.
​The negative expires at the gates of being. Opposition ceases its labour and difference begins its play. But is there any being which does not belong to another world and how is the selection made? ​Nietzsche calls the point of conversion of the negative transmutation. The negative loses its power and quality. Negation ceases to be an autonomous power, that is to say a quality of the will to power. Transmutation relates the negative to affirmation in the will to power, it is turned into a simple mode of being of the powers of affirming. Instead of the labour of opposition or the suffering of the negative we have the warlike play of difference, affirmation and the joy of destruction. The no stripped of its power, transformed into the opposite quality, turned affirmative and creative: such is transmutation. This transmutation of values is what essentially defines Zarathustra. If Zarathustra passes through the negative as his disgusts and temptations show, it is not in order to make use of it as a motor, nor to take on its burden or product, but to reach the point where the motor is changed, the product surmounted and the whole of the negative vanquished or transmuted.
Zarathustra's whole story is contained in his relationship with nihilism, that is to say with the demon. The demon is the spirit of the negative, the power of denying which plays several, apparently opposed roles. Sometimes he gets man to cany him, suggesting to him that the weight he is burdened with is positivity itself. Sometimes, on the contrary, he jumps over man, taking all forces and will from him.37 The contradiction is only apparent: in the first case man is the reactive being who wants to seize power, to substitute his own strength for the power which dominates him. But in fact the demon finds the opportunity here to get himself carried, to get himself taken on, to pursue his task, disguised by a false positivity. In the second case, man is the last man: still a reactive being, he no longer has the strength to take possession of willing, the demon takes all man's strength and leaves him without strength or will. In both cases the demon appears as the spirit of the negative which, through all the avatars of man, preserves his power and keeps his quality. He stands for the will to nothingness which makes use of man as a reactive being which gets itself carried by him but which, at the same time, does not fuse with him and "jumps over". From all these points of view transmutation differs from the will to nothingness, just as Zarathustra differs from his demon. With Zarathustra negation loses its power and quality: beyond the reactive man, there is the destroyer of known values; beyond the last man there is the man who wants to perish or to be overcome. Zarathustra stands for affirmation, the spirit of affirmation as the power which turns the ​negative into a mode and man into an active being who wants to be overcome (not "jumped-over"). Zarathustra's sign is the sign of the lion: the first book of Zarathustra opens with the lion and the last closes with it. But the lion is precisely the "holy no" become creative and affirmative, this no which only affirmation knows how to say, in which the whole of the negative is converted, transmuted in power and quality. With transmutation, the will to power ceases to be fettered to the negative as the ratio by which it is known to us, it reveals its unknown face, the unknown raison d'etre which makes the negative a simple mode of being. 
​Zarathustra has, moreover, a complex relation to Dionysus, as transmutation does to the eternal return. In a certain way Zarathustra is cause of the eternal return and father of the Overman. The man who wants to perish, the man who wants to be overcome, is the ancestor and father of the Overman. The destroyer of all known values, the lion of the holy no prepares its final metamorphosis: it becomes a child. And, with his hands thrust into the lion's fleece, Zarathustra feels that his children are near or that the Overman is approaching. But in what sense is Zarathustra father of the overman and cause of the eternal return? In the sense of a precondition. In another way the eternal return has an unconditioned principle to which Zarathustra himself is subject. From the perspective of the principle which conditions it, the eternal return depends on transmutation but, from the perspective of its unconditioned principle, transmutation depends more profoundly on the eternal return. Zarathustra is subject to Dionysus: "Who and /? I await one who is more worthy; I am not worthy even to break myself against him" (ZII "The Stillest Hour", p. 167*). In the trinity of the Antichrist - Dionysus, Ariadne and Zarathustra - Zarathustra is Ariadne's conditional fiance, but Ariadne is Dionysus' unconditioned fiancee. This is why Zarathustra is always in an inferior position in relation to the eternal return and the Overman. He is the cause of the eternal return, but a cause which delays producing its effect. A prophet who hesitates to deliver his message, who knows the vertigo and the temptation of the negative, who must be encouraged by his animals. Father of the Overman, but a father whose products are ripe before he is ripe for his products, a lion who still lacks a final metamorphosis.38 In fact the eternal return and the Overman are at the crossing of two genealogies, of two unequal genetic lines. 
On the one hand they relate to Zarathustra as to the conditioning ​principle which "posits" them in merely hypothetical manner. On the other hand, they relate to Dionysus as the unconditioned principle which is the basis of their apodictic and absolute character. Thus in Zarathustra's exposition it is always the entanglement of causes or the connection of moments, the synthetic relation of moments to each other, which determines the hypothesis of the return of the same moment. But, from Dionysus' perspective by contrast, it is the synthetic relation of the moment to itself, as past, present and to come, which absolutely determines its relations with all other moments. The return is not the passion of one moment pushed by others, but the activity of the moment which determined the others in being itself determined through what it affirms. Zarathustra's constellation is the constellation of the lion, but that of Dionysus is the constellation of being: the yes of the child-player is more profound than the holy no of the lion. The whole of Zarathustra is affirmative: even when he who knows how to say no, says no. But Zarathustra is not the whole of affirmation, nor what is most profound in it. 
Zarathustra relates the negative to affirmation in the will to power. It is still necessary for the will to power to be related to affirmation as its raison d'etre, and for affirmation to be related to the will to power as the element which produces, reflects and develops its own ratio. This is the task of Dionysus. All affirmation finds its condition in Zarathustra but its unconditioned principle in Dionysus. Zarathustra determines the eternal return, moreover he determines it to produce its effect, the Overman. But this determination is the same as the series of conditions which finds its final term in the lion, in the man who wants to be overcome, in the destroyer of all known values. Dionysus' determination is of another kind, identical to the absolute principle without which the conditions would themselves remain powerless. And this is Dionysus' supreme disguise - to subject his products to conditions which are themselves subject to him, conditions that these products themselves surpass. The lion becomes a child, the destruction of known values makes possible a creation of new values. But the creation of values, the yes of the child-player, would not be formed under these conditions if they were not, at the same time, subject to a deeper genealogy. It is no surprise, therefore, to find that every Nietzschean concept lies at the crossing of two unequal genetic lines. Not only the eternal return and the Overman, but laughter, play and dance. In relation to Zarathustra laughter, play ​and dance are affirmative powers of transmutation: dance transmutes heavy into light, laughter transmutes suffering into joy and the play of throwing (the dice) transmutes low into high. But in relation to Dionysus dance, laughter and play are affirmative powers of reflection and development. Dance affirms becoming and the being of becoming; laughter, roars of laughter, affirm multiplicity and the unity of multiplicity; play affirms chance and the necessity of chance. 
excerpt from the book: Nietzsche and Philosophy/ Dionysus and Zarathustra by Gilles  Deleuze
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    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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