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Evaluating Deleuze’s “The Image of Thought” (1968) as a Precursor of Hyperstition // Part 2

12/29/2017

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by Joshua Carswell
Picture

The “Image” of Thought

​Chapter 3 of Deleuze’s Difference and Repetition stands apart from the remainder of the book as an engagement not primarily with difference itself but with the nature of thought – particularly the kind of thought which philosophy “ought” to be concerned with. Together with Guattari, Deleuze summarised what the preoccupation of all philosophy ought to be, in the late-career What Is Philosophy?: “philosophy is the art of forming, inventing, and fabricating concepts”; furthermore, they clarify: “we already had the answer, which has not changed” (1994: 2). When we look back at “The Image of Thought” (2014: 171-221),[1] then, we ought to be able to trace the purpose of the invention of new concepts as necessary for removing philosophy’s most damaging obstacle, that which inhibits the development and evolution of thought itself: the “dogmatic” image, which has persisted as a mainstay of much philosophy since at least Descartes (171-76). This dogmatic image of thought consists of eight postulates, identified and elaborated upon by Deleuze in detail throughout the chapter. By examining each of these postulates, we will gain an appreciation for how Deleuze is redefining “concept” as “image” here, and so, it is hoped, it will become possible later to recognise how Deleuze navigates through concepts such as “the virtual”, “the actual”, “the possible” and “the real”; and therefore, finally, we can assess the relevance of Deleuze’s project to the criteria of the definition of hyperstition we have already studied.
​
Contesting Descartes’s cogito (“I think…”) as being pre-established in philosophy, Deleuze wishes to expose the manifold errors of adopting the image of thought, in representing “the presupposition that there is a natural capacity for thought endowed with a talent for truth or an affinity with the true, under the double aspect of a good will on the part of the thinker and an upright nature on the part of thought.” (173) This criticism, I argue, is not primarily addressed to Cartesianism, but Kantianism: this is expressed later in the chapter with recourse to what Deleuze identifies (renames) as “good sense” and “common sense” complimenting one another as “two halves of the doxa”, the Cogitatio natura universalis (177; 180). Good sense here refers to the affinity between thought and the true as established by the thinker, derived ultimately from the opening sentence of Aristotle’s Metaphysics.[2]Common sense, on the other hand, concerns a natural Image of thought itself, the example given by Deleuze (besides Descartes and Kant) being of Plato’s Theaetetus. Each of these texts (the Second Meditation, the Critique of Pure Reason, and Theaetetus[3]) uphold the model of recognition by which the meaning of thought is defined (177). In this “transcendental” form of recognition, the faculties converge into a unity which is considered as thought, yet is not in itself a faculty, but merely an “align[ment] with the form of the Same” (therefore a “common sense”). This form, for Deleuze, “has never sanctioned anything but the recognisable and the recognised; form will never inspire anything but conformities.” (ibid., 178) These three features – good sense, common sense, and the provision of thought as recognition, constitute the first, second, and third postulates of the image of thought. Good sense and common sense are elements, to which recognition is a form through which the image of thought is understood; a form in which the faculties are invited “to exercise themselves upon an object supposedly the same” (173-174, 217).
Another form of the image of thought related to recognition is representation, the fourth postulate. Representation is briefly summarized by Deleuze as incorporating “identity with regard to concepts, opposition with regard to the determination of concepts, analogy with regard to judgement, resemblance with regard to objects.” In other words, a reduction of the faculties to identification of the Same. Deleuze draws from Plato’s Republic to distinguish between things which do not provoke thought (i.e. those which we merely recognize) and, in Plato’s words again, “those which force us to think”.[4] From this fragment of the Republic, Deleuze decides to draw out the question of Socrates’s interlocutor: is it in these latter instances, when we are unable to recognise, that thinking occurs? Yet Deleuze is quick to refute this possibility, for the reason that doubt does not shock us out of the sensible (aiesthēton) but merely reinforces postulates of thought’s image such as good sense: this gesture is still wholly representational, and does not in any way lead to the destruction of this image (182-3). This distinction allows Deleuze to further state that “concepts only ever designate possibilities” (ibid.), a comment which echoes Bergson’s insight that there are more possibilities for each real thing than their reality presupposes (Bergson 2002b: 229), an idea which will be examined in more detail in the following section of this essay.
​
The fifth postulate of the image of thought concerns error, specifically the constitution of error as “a possible misadventure of thought”, which for Deleuze is wholly mistaken (194). Not only does error testify to a form of common sense, as a mere negative of the rational orthodoxy upheld by the Theaetetus, Descartes, et al., error is reduced by the image of thought to a mere fact or false solution, “arbitrarily projected into the transcendental”, and masking much more serious challenges to thought, namely the “terrible Trinity” of stupidity, madness and malevolence (194-96). Deleuze wishes to reaffirm these enemies of thought not as obstacles, but as “structures of thought as such” (197), albeit undesirable ones. Of these, it is stupidity (bêtise) which for Deleuze is most in need of redefining as a transcendental problem by philosophy, as “no more than an empirical determination, referring back to psychology or to the anecdotal – or worse, to polemic and insults” (ibid.).[5]When confused as an effect or subsidiary of error, stupidity becomes a “lamentable faculty” (to quote Flaubert’s Bouvard and Pécuchet[6]); whereas it ought to be identified as an illusion which leads philosophers to present badly-constituted problems, problems which take us away from the necessary purpose of philosophical enquiry (199-200).[7] Such is the sixth postulate, the postulate of designation, or of the proposition itself; which relates back to how Deleuze understands philosophy’s understanding of the word “sense” in this context, as “the condition of the true”, (200-1). In cases of designation, truth or falsity are assigned to the proposition rather than the outcomes; in this manner, and as the result of a badly-posed question, sense is falsely constituted, and non-sense is incorrectly identified as error (ibid.). Instead of enslaving sense to the true and the false, Deleuze instead wishes to establish within sense the “relation between a proposition and what it designates”; and reposition truth towards “matter[s] of production” (ibid.).
Sense is located “in the problem itself”; this problem in turn having derived from the proposition (205). A further falsity – the seventh postulate – is made by philosophers when they approach the solution as constitutive of the problem itself, and that by arriving at the correct solution, the problem is neutralised (206-207). “We are led to believe that problems are given ready-made, and that they disappear in the responses or the solution. […] According to this infantile prejudice, the master sets a problem, our task is to solve it, and the result is accredited true or false by a powerful authority.” (ibid.) The problem is the territory where the binary of sense-nonsense (or false sense) must be located; thus, the problem becomes for Deleuze “at once both the site of an originary truth and the genesis of a derived truth.” (ibid.)
​
At this stage in the chapter, Deleuze introduces signs in relation to problems: signs “cause problems” and are developed in a symbolic field, and constitute the limit for each of the faculties (213). It is by elevating each of the faculties to its transcendent exercise – through the encounter with the sign – that thought is able to constitute new sense, and the task of philosophy can begin, and well as our “learning” of it (213-214). Deleuze’s name for true learning (beyond the dogmatic image of thought, beyond engaging with badly-expressed problems and their solutions) is apprenticeship, or the “education of the senses”: it is through apprenticeship that the faculties (in “discordant harmony”) are subjected to an original violence, and sensory (and therefore philosophical) knowledge can be grasped (213-215, 191, 183). An apprentice “constitutes and occupies speculative problems”, and learns by constructing and immersing in a “problematic field”, (214). Deleuze illustrates this point using Leibniz’s idea of the sea as a system of singular points which conceptualise differential relations through their degrees of variation; apprenticeship is akin to learning to swim through this sea, to “conjugate the distinctive points of our bodies with the singular points of the objective Idea”, thus establishing a real (sensorial, perceptual rather than conceptual) basis for knowledge (ibid.).[8] In contrast, Deleuze sees in philosophy conducted under the image of thought attempts to acquire knowledge through the dictatorship of method, another manifestation of common sense or corroboration of the faculties, and therefore, finally, the eighth postulate (215).
In “The Image of Thought”, we see Deleuze answering the question, “Where to begin in philosophy?” by examining how thought itself comes into being. Conceptualising the genesis of thought is problematised under the Cartesian-Kantian dogmatic image of thought: an image which manifests and universalises good sense and common sense, through the forms of recognition and representation; misapprehends error as an external “misadventure” to the process of thought, and the true obstacle, stupidity, as derivative of error; locates the basis of the truth-falsehood binary in solutions, therefore in the construction of non-philosophical problems as normative to philosophy; and conceives knowledge as the attainment of solutions through regimented method as the basis of philosophical learning. Deleuze is unambiguous here: this image is something to be entirely abolished. Unlike in his previous work Nietzsche and Philosophy (orig. published 1962), where a new image of thought was proposed to replace this negative one (Deleuze 2006: 104), Deleuze in the 1968 text makes it clear that it is “not a matter of opposing to the dogmatic image another image”, but that new possibilities for thought can only be revealed through the excision of that image (194). This leads to the conclusion that for Deleuze, the notion of an image here is itself representational: the image of thought masks thought’s true genesis and operations through abstraction and reduction, through reproduction of the Same rather than original insight. Images are not always the site for the creation of new problems or concepts, but carriers of unthought, a “misosophy” which must be resisted (183). The image can inhibit the encounter necessary to thought itself.
​
From this Deleuzian perspective, we can see the image in several of the elements of the definition of hyperstition. The construction of representational problems leading to solutions wary of error but not stupidity reflects hyperstition’s production or adoption of coincidence-intensifying carriers that are used to deploy “knowledge” without its bondage to authorship. It is important to distinguish this from superstition, whereby an idea is multiplied through belief, not image. Put simply, hyperstition cannot occur without either the creation, or more frequently, the alteration of an image: in the example of “The Geology of Morals”, the image is the interface of the text itself, a philosophy-image infected with literary features and thus disfigured. Yet original thought can be generated within “The Geology of Morals”, thus hyperstition, while an image, is not an image “of thought”, or the kind of inhibitor Deleuze finds in Descartes and Kant: it is form, not content. However, it is a form which hides its own reflection, its point of becoming or of genesis, thus appearing to self-emerge into the present point in time without ontology.
It is clear that in hyperstition-as-image we do not get the original violence or encounter Deleuze is looking for to create new concepts, as long as this hyperstitional image and process is considered representational. But we have not yet proven that this is necessarily the case, only noted the similarities between a hyperstition-image (carrier) and a Deleuzian image as derived from “The Image of Thought”. In order to finally determine if from the evidence gathered from this chapter it is possible to conclude whether hyperstition effects thought through representation only, or if the narrative being carried by hyperstition can effect itself in “reality”, we need to do the following: 1) establish within Deleuzian thought the relationship between image and the virtual; and 2) establish the relationship between the virtual and the possible, which for Deleuze (by way of Bergson) is a pre-condition for the real.

Comparing Deleuzian-Bergsonian and hyperstitional conceptions of the “real”

​We have established that the Deleuzian image is a representational structure: the negative function of the image of thought within transcendental empiricism is as an inhibitor of thought’s becoming. Furthermore, if we are to eventually conclude that the fictions hyperstitions adopt as their carriers are themselves images (which Deleuze will refer to as virtual multiplicities), then it follows that these images are concealed by the hyperstitional form itself: the image’s point of genesis is disguised through literary techniques such as misauthorship, resulting in trivial statements without philosophical value. But if “The Image of Thought” is to be used to verify this, we need to recognise Deleuze’s relationship with transcendentalism. For it is not precisely clear, according to Miguel de Beistegui, that Deleuze’s primary interest in transcendentalism is indeed genesis: Deleuze’s ontology “exceeds […] identifying the real conditions of experience”, in its incorporation of becoming (de Beistegui 2010: ix). The point of departure in Deleuzian ontology is a specific form of the transcendental, the transcendental as “the pre-individual horizon from out of which the empirical is generated” (de Beistegui 2004: 248). This is not a Kantian transcendental Idealism, wherein the Idea is identified as the problem, and situated in the faculty of reason; but a transcendental for which the real itself is the problem, more specifically “the virtual side of the real, or the pre-individual, proto-actual within the individual or the actual.” (ibid., emphasis added) The entire difficulty for Deleuze’s relation to transcendental philosophy, therefore,
consists in replacing the problem of conditioning, in which the phenomena are legislated only in relation to their form, and the structure of experience envisaged only in relation to its possibility […] with that of genesis. (ibid.: 249)
​Deleuze concludes in “The Image of Thought” that “the transcendental is answerable to a superior empiricism” (Deleuze 2014: 188). In his own philosophy of transcendental empiricism, transcendental becoming cannot be measured by an empirical scale “precisely because it apprehends that which cannot be grasped from the point of view of common sense” (ibid.). We must therefore keep the transcendental and the empirical modes of becoming distinct, and decide which of these pertains to the becoming-real of hyperstition.
​
A further point on the matter is made by Ray Brassier, who makes the strong contention that Difference and Repetition is to a large part “a particularly audacious rewriting of Kant’s 1stCritique in the light of Bergson’s Matter and Memory.” (Brassier 2007: 163) Using Bergsonism as a “scalpel”, Deleuze re-arranges the transcendental so that the Transcendental Analytic “is supplanted by an account of spatio-temporal individuation” (ibid.). Thus in transcendental empiricism,
the individuated entity is the actualization of a virtual multiplicity, and it is individuation as ultimate determinant of actualization which ensures the exact coincidence of the ideal and the real, and hence a perfect fit between ideal genesis and empirical actuality. (ibid.: 163-164, emphasis added)
The language of hyperstition always refers to the narrative becoming “real”: translated into the Deleuzian-Bergsonian register, this places hyperstitional becoming entirely on the transcendental/ideal side of transcendental empiricism. It is therefore false, along these lines, to interpret the becoming of hyperstition as an empirical actualization, with the pre-hyperstitional narrative as a virtual potentiality. The relationship between the virtual and the actual in Bergson (wherein the former is the pre-condition for the latter) is a key basis for the book Bergsonism (orig. published 1966). In it, Deleuze disentangles the virtual and the possible from two points of view. The first directly opposes the possible with the real, and the virtual with the actual: from this, Deleuze shows that the virtual is not actual, yet can (and does) possess a reality; and likewise, the possible may have an actuality (Deleuze 2014: 272; 1988: 96).[9] The other point of view is that of the possible’s realization, when subjected to the two essential rules of resemblance and limitation (what Deleuze would later recontextualize in “The Image of Thought” as the functions of the postulate of recognition) (Deleuze 1988: 96-97). This is not what occurs in cases of the actualization of the virtual, as we shall see later, because the rules of actualization “are not those of resemblance or limitation, but those of difference or divergence and of creation.” (ibid.) For a real thing is simply a possibility with the quality of reality added to it; an actual thing, on the other hand, operating through difference, does not resemble its virtual counterpart, but must “create its lines of differentiation in order to be actualized” (ibid.). So as to further clarify the distinction between the possible-real and the virtual-actual, let us pause to give each of these binaries some thought.
Bergson gives a detailed exposition of the possible and the real in the first chapter of The Creative Mind.[10] Reality is characterized by Bergson here as “progressive invention”, and “the continuous creation of unforeseeable novelty” (Bergson 2002b: 226, 223). The reason such reality is novel and unforeseen is that despite the fact that it shares a resemblance with its corresponding possibles, these possibles can only be sensed after the real has come into existence (ibid.: 229-30). To demonstrate, Bergson describes an incident which occurred during the war (WW1), when someone came to him to ask for his insight into the future of literature. Bergson’s reply was it was not possible for him to answer this question at the present moment; however that from the moment of its coming into existence, “it will have been possible” to give the answer at that very moment (ibid.). Possibility is not a precursor to reality: possibility is, rather, the “image reflected behind it into the indefinite past”, and it is from the moment of genesis we can sense it (ibid.). Furthermore, possibility does not simply emerge from the point of becoming and thrown back in time; rather it is immanent, without sense: a “phantom awaiting its hour” (ibid.). Using this logic, Bergson establishes the real as that without precursor, a novelty that creates its own possibility.
​
However, Deleuze identifies Bergson’s ultimate preoccupation not with the possible but with the virtual (Deleuze 1988: 97-98). This is because, Deleuze says, the possible is a “false notion, a source of false problems” (ibid.). The real is pre-existent to itself, already-given; hence, we cannot understand from the possible anything “either of the mechanism of difference or of the mechanism of creation.” (ibid.) Deleuze’s conception of the virtual and the actual from Bergson’s own concepts, duration and élan vital, is intricate and not at all immediately graspable (it has also been the subject of several studies). As we have already established from Brassier, the terms “virtual” and “actual” refer to empirical instances of becoming, unlike the transcendental becoming which the possible undertakes when acquiring the attribute of reality. For Deleuze, the virtual image exists “beyond the turn in experience” (such as we find in the brain) at a point of convergence of the “lines” that have broadened out from a divided notion of representation (ibid: 24-29). Representation must be divided in order to restore differences in kind: for Bergson, their absence has meant that the distinction between duration and extension in representation has been lost, and has become the “whole source of the false problems and the illusions that overwhelm us” (ibid.: 22-23).[11] The process of actualization is brought about by this divergence and differentiation of duration, of the image, or virtual multiplicity (ibid: 42-43). The multiplicity actualizes itself “by creating lines of differentiation that correspond to its differences in kind” (ibid.). Thus, unlike with realization, whereby the real object always resembles one of its infinite possibilities, an actualized multiplicity results from a process of differentiating itself from its virtual counterpart. On a conceptual level, both the virtual and the actual are expressions of Bergson’s duration: precisely, it is the virtual in the moment it is being actualized (ibid.).
Ultimately, it must be decided whether the hyperstitional carrier is, as I have suggested based solely so far on its commentators’ and practitioners’ use of language, a transcendental possible image that is made real; or, alternatively, an empirical virtual image that is made actual. Thus we can determine whether hyperstition actualizes, or, as is claimed, “makes real”. (We ought to remember here that there can be no crossing of the two: a virtual image is always-already real; however, a possibility can never be actualized.) Let us for a moment assume that the former of these two is the correct statement. Bergson is explicit in “The Possible and the Real” that the idea that reality itself can be put back into the past and thus affect the present is “something I have never claimed”; this is true only of the possible (Bergson 2002b: 229). If hyperstitional narrative is at any moment real, then, before this retrojection occurs, it must be considered possible. However for Bergson and Deleuze, possibility can only be established following the coming-into-existence of the real: we cannot, therefore, observe a pre-hyperstitional narrative. Yet this statement seems to contradict the whole re-purposing aspect of some hyperstitions, such as “The Geology of Morals”. For any hyperstitional narrative to realize itself, it must by some method or other distort reality in order for it to come into being: thus, “the real” is forced to become its own measure, which it cannot do.
​
What if, then, we consider the second of these statements to be correct, that the hyperstitional narrative is an actualized virtuality? After all, as we have stated multiple times, the virtual narrative is always real by default. As Deleuze states elsewhere in Difference and Repetition, the virtual is but one aspect of a real object, “as though the object had one part of itself in the virtual into which it plunged as though into an objective dimension”; thus, works of art are determined by their virtual structures. (Deleuze 2014: 272-73). That the process of hyperstitional becoming is an actualization does not work for two reasons. Firstly, a virtual object is always real, but as such, it must resemble a possible that has preceded it (even if this possible is only a mirage reflected back from the real object’s point of genesis). As we have already seen, a possible cannot be established for hyperstitional narrative, because the very process of hyperstition undercuts this reality in order to effect the narrative as “real”. Secondly, a prior case of actualization for hyperstition cannot be verified. This is not to rule out tout court any actualization, only that a true hyperstition – a text without author or origin – has not yet definitively materialized. Professor Challenger can be attributed to Arthur Conan Doyle; Professor Daniel Charles Barker can be attributed to Nick Land; and we have no sufficient reason to suggest that any currently anonymous narratives could not be traced genealogically in principle.

Conclusion

We set out to establish whether the “real” as understood in the definition of hyperstition could be understood in the sense offered by Deleuze, from the perspective of “The Image of Thought”; and therefore, whether this chapter could be definitively considered a precursor to this original definition. It has proven that no substantial connection could be established, and that, therefore, the claim that hyperstition “makes itself real” could not be fully legitimized using Deleuze’s terms. The process by which thought comes into being is through actualization, and this does not appear to be true for the processes of hyperstition. However, there are clear similarities between examples of hyperstition and Deleuze’s thinking in both “The Image of Thought” and other texts by Deleuze (especially the later writings with Guattari). This study of the relationship between Deleuze’s philosophy and hyperstition is one of a deliberately limited scope; perhaps to end, I might suggest areas for studying this relationship further.
​
In the introduction to their final collaboration, What Is Philosophy?, Deleuze and Guattari make reference to what they call “conceptual personae”. On the surface, there are similarities between the hyperstition which requires a carrier to make itself real, and the concept needing enunciation from a philosophical figure (the “friends of wisdom” from which philosophy is defined) (Deleuze & Guattari 1994: 2-3). Any study of Deleuze and hyperstition which does not explore the connections between hyperstitional carriers and conceptual personae, such as this one, is one with an obvious limitation.[12]

Deleuze’s engagement with the idea of superstition could be a subject for further study. In particular, the crusade against superstition has had a long philosophical tradition, the genealogy of which can be traced through the “secret link” of thinkers Deleuze has previously called his allies: Epicurus, Lucretius, Spinoza, and (as previously mentioned) Hume (Deleuze 1995: 6). “The Image of Thought” does contain a fleeting reference to superstition in the line of these philosophers: when discussing the “negatives of thought” having been caught up in the notion of error (the fifth postulate), Deleuze acknowledges the attempts of these philosophers to restore the “absurdity” of superstition to a genuine danger or misadventure of thought (Deleuze 2014: 196). The first stage of a study into Deleuze’s encounters with superstition would have to approach the Latin term religio as used by Lucretius, carefully translating it as to not suggest “religion” as such but, as Ryan J. Johnson identifies, a majoritarian system of false beliefs (Johnson 2017: 224). By elucidating a precise meaning of superstition, such a study could progress towards understanding the influence of this trajectory of thought on Deleuze; and finally, may strengthen Deleuzian understandings of hyperstition.
Finally, a future study can be hypothesised wherein the question of if or how we can “learn” (in the Deleuzian sense of apprenticeship), or produce original thought using the hyperstitional image is resolved. We have already concluded during the course of this essay that the narratives of hyperstition are not themselves images of thought, but the “fictional quantity” is still a kind of image, therefore a concept; and that images for Deleuze have the potential to inhibit the encounter necessary for the original violence of thought to occur. As philosophical-literary theory-fictions, hyperstitions are designed to convey knowledge of a kind to their readers, whether that knowledge be of a geophilosophical nature (as in “The Geology of Morals”) or of petropolitics (as in Cyclonopedia). Precisely how this original violence comes about, if it can even be established that it does, is not something which was concluded during this essay. Perhaps this was due to the limited insight into Deleuze’s understanding of “image” as can be gathered from “The Image of Thought”. A fuller study of hyperstition’s engagement with Deleuze possibly may use alternative sources such as Bergsonism and Cinema 2: the Time-Image (orig. published 1985) –  both of which have much more detailed expositions of image in Deleuzian-Bergsonian philosophy – as the basis for the formulation of an answer to the question of hyperstitional learning.

​Notes

[1] All subsequent uncited page references in this section will be attributable to Difference and Repetition (Deleuze 2014). See bibliography.
​
[2] “All men by nature desire to know”. Aristotle (1984: section 980a21).

[3] Compare Descartes (1984: sections 24-34); Kant (2007: 133-38, 146-47); Plato (1978b: sections 185a, 187a).

[4] Deleuze quotes from the Republic, Book VII: section 523b (Plato 1978a): “… some reports of our perceptions do not provoke thought to reconsideration because the judgement of them by sensation seems adequate, while others always invite the intellect to reflection because the sensation yields nothing that can be trusted.—You obviously mean distant appearances, or things drawn in perspective.—You have quite missed my meaning …” (Deleuze 2014: 182).

[5] Compare Horkheimer & Adorno’s closing comments in the Dialectic of Enlightenment(2002: 214): “Stupidity is a scar. It can relate to one faculty among many or to them all, practical and mental. Every partial stupidity in a human being marks a spot where the awakening play of muscles has been inhibited instead of fostered.”

[6] “Then a lamentable faculty developed in their minds, that of noticing stupidity and finding it intolerable.” Flaubert (1976: 217, emphasis added).

[7] The distinction between “nonexistent” and “badly-stated” problems is elaborated by Deleuze in Bergsonism (Deleuze 1988: 17-21).

[8] Compare Leibniz (1989: par. 33.).

[9] Deleuze locates the beginnings of this line of thinking about the virtual in Proust’s “formula”: “real without being actual, ideal without being abstract”. See Deleuze (2008: esp. 39-40; 2014: 272-73).

[10] See Bergson (2002b).

[11] See also Bergson (2002a).

[12] O’Sullivan has begun to highlight these connections (2016: 7, 13, 24). I also intend to pursue this line of inquiry in a follow-up essay sometime next year.

Bibliography

Numbers following dates in citations refer to page numbers, unless otherwise stated.

Works by Deleuze and Deleuze & Guattari:

​Deleuze, G. (1988) Bergsonism [Le Bergsonisme], trans. Tomlinson, H. & Habberjam, B., New York, Zone Books.
​
— (1989) Cinema 2: the Time-Image [Cinema 2: l’Image-Temps], trans. Tomlinson, H. & Galeta, R., London, The Athlone Press.

— (1995) Negotiations, 1972-1990 [Pourparlers, 1972-1990], trans. Joughin, M., New York, Columbia University Press.

— (2006) Nietzsche and Philosophy [Nietzsche et la philosophie], trans. Tomlinson, H., New York, Columbia University Press.

— (2008) Proust and Signs [Proust et Signes], trans. Howard, R., London/New York, Continuum.

— (2014) Difference and Repetition [Différence et Répétition], trans. Patton, P., London/New York, Bloomsbury Academic.

(with Guattari, F.) (1994) What Is Philosophy? [Qu’est ce que la philosophie?], trans. Burchell, G. & Tomlinson, H., London/New York, Verso.

Works by other authors:

Aristotle (1984) Metaphysics [τὰ μετὰ τὰ φυσικά], trans. Ross, W.D., in The Complete Works of Aristotle, ed. Barnes, J., Volume Two, Princeton/Guildford, Princeton University Press, 1552-1728.

Bergson, H. (2002a) “Images and Bodies”, trans. Paul, N.M. & Palmer, W.S., in Key Writings, ed. Ansell Pearson, K. & Mullarkey, J., London/New York, Continuum, 86-123.

— (2002b) “The Possible and the Real”, trans. Andison, M.L., in Key Writings, 223-232.

Brassier, R. (2007) Nihil Unbound: Enlightenment and Extinction, London, Palgrave Macmillan.

De Beistegui, M. (2004) Truth and Genesis: Philosophy as Differential Ontology, Bloomington/Minneapolis, University of Indiana Press.

— (2010) Immanence – Deleuze and Philosophy, Edinburgh, Edinburgh University Press.

Descartes, R. (1984) Meditations on First Philosophy [Meditationes de prima philosophia, in qua Dei existentia et animæ immortalitas demonstrator], in The Philosophical Writings of Descartes, trans. Cottingham, J., Stoothoff, R., and Murdoch, D., Volume II, Cambridge/New York/Melbourne, Cambridge University Press, 1-62.

Flaubert, G. (1976) Bouvard and Péchuchet [Bouvard et Péchuchet], trans. Krailsheimer, A.J., Harmondsworth, Penguin Books.

Horkheimer, M. & Adorno, T.W. (2002) Dialectic of Enlightenment: Philosophical Fragments[Dialektik der Aufklärung], ed. Schmid Noerr, G., trans. Jephcott, E., Stanford, Stanford University Press.

Johnson, R.J. (2017) The Deleuze-Lucretius Encounter, Edinburgh, Edinburgh University Press.

Kant, I. (2007) Critique of Pure Reason [Kritik der reinen Vernunft], trans. Kemp Smith, N., Revised Second Edition, Basingstoke/New York, Palgrave Macmillan.

Leibniz, G.W. (1989) “Discourse on Metaphysics (1686)” [Discours de métaphysique], trans. Ariew, R. & Garber, D., in Philosophical Essays, Indianapolis/Cambridge, Hackett Publishing Company, 35-68.

O’Sullivan, S. (2016) “Acceleration, Hyperstition and Myth-Science”, available online at https://www.academia.edu/19888801/Accelerationism_Hyperstition_and_Myth-Science.

Plato (1978a) Republic [Πολιτεία], trans. Shorey, P., in Collected Dialogues of Plato, ed. Hamilton, E. & Cairns, H, Ninth printing, Princeton, Princeton University Press, 575-844.

— (1978b) Theaetetus [Θεαίτητος], trans. Cornford, F.M., in Collected Dialogues of Plato, 845-919.
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    ACCELERATE MANIFESTO
    #Accelerate# (Introduction - Part 1)
    #Accelerate# (Introduction - Part 2)
    #Accelerate# (Introduction - Part 3)
    Accelerationism Without Accelerationism
    Achim Szepanski - BAUDRILLARD: WHEN HUMAN RIGHTS AND DEMOCRACY BEGAN TO CIRCULATE LIKE OIL AND CAPITAL
    Achim Szepanski - CRITICISM ON LEFT POPULISM
    Achim Szepanski- MBEMBE: AND NARCOTHERAPY
    Adrian J Ivakhiv - Deleuze, Whitehead, Bergson
    Alain Badiou - Capitalism Today
    Alain Badiou - Latent Riot
    Alain Badiou - Immediate Riot
    Alain badiou - historical riot
    ALAIN BADIOU - Riots and the West
    Alexander Galloway - BROMETHEANISM
    Alexander Galloway - DOES DIFFERENCE HAVE A TYPE?
    ALEXANDER R. GALLOWAY - The Black Universe
    Alexander Galloway - THE BLACK BOX OF THE WORLD
    ALEXANDER R. GALLOWAY - The Computer as a Mode of Mediation
    Albert Camus - The rebel
    Alexander Galloway - THE PRE-SOCRATIC BROTHERHOOD
    Amy Ireland - The Revolving Door and The Straight Labyrinth: An Initiation in Occult Time (Part 0)
    Amy Ireland - The Revolving Door and the Straight Labyrinth: An Initiation in Occult Time (Part 1)
    Amy Ireland - Black Circuit: Code for the Numbers to Come
    Amy Ireland - The Poememenon: Form as Occult Technology
    Andrew Culp - ENDING THE WORLD AS WE KNOW IT: A. GALLOWAY INTERVIEW WITH ANDREW CULP
    ANDREW CULP - Updating Deleuze for the Digital Age
    ANDREW CULP INTERVIEWED BY THOMAS DEKEYSER
    Armen Avanessian - ACCELERATING ACADEMIA: ON HYPERSTITON IN THEORY
    Armen Avanessian and Suhail Malik - Time Arrives From the Future
    Armen Avanessian and Suhail Malik - Operationalizing the Speculative Time Complex
    Armen Avanessian and Suhail Malik - Left and Right Contemporaneity
    Armen Avanessian and Suhail Malik - An Aesthectics Of Everything: Contemporary Art Contra Futurity
    Armen Avanessian and Suhail Malik - Grammar Of The Speculative Present
    Arran James - ACCELERATIONISM, DESIRE AND MADNESS
    Arran James - NO BOREDOM
    Arran James - FORECLOSURE/WITHDRAWAL?
    Austin Osman Spare - A British outsider artist and the grandfather of Chaos Magick
    THE BLACK BLOC WHICH WAS NOT/ COMMENTS ON THE HAMBURG G20
    Benjamin Noys - The Subversive Image (Part 1)
    Benjamin Noys - The Subversive Image (Part 2)
    Bert Olivier - The humanities and the advent of the ‘posthuman’
    Ccru: Writings 1997–2003 / Time Spiral Press
    Carlos Castaneda - There's nothing to understand
    Claudio Kulesko - UltraLeopardi
    David R. Cole - Black Sun: The singularity at the heart of the Anthropocene
    David Roden - Ballard’s Collision of Text and Thing
    David Roden - Dark Posthumanism: 'The weird template'
    David Roden - Dark Posthumanism I: summer's ice
    David Roden - Disconnection, Unbinding and Practice: Posthumanism as (maybe not) Non-Philosophy
    David Roden - Humanism, Transhumanism and Posthumanism
    David Roden - exo scars
    David Roden - Insurgent Time and Techno-Erotics
    David Roden - Manifesto of Speculative Posthumanism
    David Roden - Necroconceptuality in Gary Shipley’s Warewolff
    David Roden - Philosophical Catastrophism: Posthumanism as Speculative Aesthetics
    David Roden - Posthuman Hyperplasticity: Smearing Omohundro's basic AI drives
    Derrida and Laruelle in Conversation
    Derrida on Gilles Deleuze - I’ll have to wander all alone
    Dominic Fox - STRUCTURE AND SYSTEM IN BADIOU AND LARUELLE
    Ian Buchanan - Assemblage Theory, or, the Future of an Illusion (part 1)
    Ian Buchanan - Assemblage Theory, or, the Future of an Illusion (part 2)
    Francesca Ferrando - HUMANS HAVE ALWAYS BEEN POSTHUMAN: A SPIRITUAL GENEALOGY OF POSTHUMANISM
    Franco "Bifo" Berardi - The Precarious Soul (Part 1)
    Franco "Bifo" Berardi - The Precarious Soul (Part 2)
    François Laruelle - DECONSTRUCTION AND NON-PHILOSOPHY
    François Laruelle - ON THE BLACK UNIVERSE: 'In the Human Foundations of Color'
    François Laruelle - THE TRANSCENDENTAL COMPUTER: A NON-PHILOSOPHICAL UTOPIA
    François Laruelle- (Non-Philosophical) Chora
    François Laruelle - Desire (non-desiring (of) self)
    François Laruelle - The Failure of the Explanations of Failure: Desertion and Resentment
    François Laruelle - Between Philosophy and Non-Philosophy
    Felix Guattari - In Flux
    Felix Guattari : The Machinic Unconcious (Introduction: Logos or Abstract Machines? (part 1)
    Felix Guattari: THE MACHINIC UNCONSCIOUS( Introduction: Logos or Abstract Machines? (part 2)
    Felix Guattari - Assemblages of Enunciation, Pragmatic Fields and Transformations (part 1)
    Felix Guattari - Desire Is Power, Power is Desire
    Felix Guattari - Everybody wants to be a fascist (part1)
    Felix Guattari - Everybody wants to be a fascist (part2)
    Felix Guattari - Everybody wants to be a fascist (part3)
    Felix Guattari - Everybody wants to be a fascist (part4)
    Felix Guattari - Everybody wants to be a fascist (Discussion)
    Felix Guattari - Schizo chaosmosis (Part 1)
    Felix Guattari - Schizo chaosmosis (Part 2)
    Felix Guattari - 'So What'
    Grey Hat Accelerationism – An emergent hyperstition? Part 1.
    What is Matrix
    McKenzie Wark - Animal Spirits
    McKenzie Wark - A hacker Manifesto (Class)
    McKenzie Wark - A HACKER MANIFESTO (Education)
    McKenzie Wark - A HACKER MANIFESTO (Hacking)
    ​McKenzie Wark- A HACKER MANIFESTO (INFORMATION)
    McKenzie Wark - A HACKER MANIFESTO (Production)
    McKenzie Wark - A Hacker Manifesto (Representation)
    McKenzie Wark - Black Accelerationism
    McKenzie Wark - Chthulucene, Capitalocene, Anthropocene
    McKenzie Wark - Cognitive Capitalism
    McKenzie Wark - Franco ‘Bifo’ Berardi
    McKenzie Wark - From OOO to P(OO)
    McKENZIE WARK - Erik Olin Wright and Class Today
    McKenzie Wark - Molecular Red in Nine Minutes
    McKenzie Wark - Lazzarato and Pasolini
    McKenzie Wark - Spinoza on Speed
    McKenzie Wark - On Wendy Brown
    MCKENZIE wark - Otaku Philosophy (On Hiroki Azuma)
    McKenzie Wark - The Spectacle of Disintegration
    McKenzie Wark - The Capitalocene (On Jason Moore)
    Mark Fisher - Approaching the Eerie
    Mark Fisher - WRITING MACHINES
    Mark Fisher - D/G/Castaneda by Mark Fisher
    MARK FISHER - The Weird And The Eerie (INTRODUCTION)
    Mark Fisher - LEFT HYPERSTITION 1: THE FICTIONS OF CAPITAL
    Mark Fisher - LEFT HYPERSTITION 2: BE UNREALISTIC, CHANGE WHAT'S POSSIBLE
    Mark Fisher - Reality itself is becoming paranoiac
    Max.Ernst - RE (M) O THE R
    Max.Ernst - REMOTHERING 2 / BIG MOTHER (RENAISSANCE)
    Michael James - THE OPPORTUNITY OF NIHILISM
    Michael James - THE POEMEMENON: FORM AS OCCULT TECHNOLOGY | AMY IRELAND
    Speculating Freedom: Addiction, Control and Rescriptive Subjectivity in the Work of William S. Burroughs
    Yvette Granata - THE REPETITION OF GENERIC GNOSTIC MATRICES
    Yvette Granata - SUPERFICIE D E S CONTINENTS
    Wang and Raj - Deep learning
    Interview With William S. Burroughs
    William S. Burroughs, Laughter and the Avant-Garde
    William S. Burroughs - Last Words
    William S. Burroughs- Cutting up Politics (Part 1)
    William S. Burroughs - Cutting up Politics (Part 2)
    Burroughs's Writing Machines
    William S. Burroughs - Fold-ins
    New World Ordure: Burroughs, Globalization and The grotesque
    Nothing Hear Now but the Recordings : Burroughs’s ‘Double Resonance’
    Ron Roberts - The High Priest and the Great Beast at 'The Place of Dead Roads'
    Slavoj Žižek - 'Is there a post-human god?'
    Slavoj Žižek - Welcome To The Desert Of 'Post-Ideology'
    Jacques Ranciere - Disagreement (POLITICS AND PHILOSOPHY)
    Jacques Rancière - POLITICS AND AESTHETICS
    Jacques Ranciere - An Intellectual Adventure (Part 1)
    Jacques Rancière - An Intellectual Adventure (Part 2)
    Jacques Rancière - Of Brains and Leaves,
    Jacques Rancière - A Will Served by an Intelligence
    J.G. Ballard - Towards The Summit
    J.G. Ballard - Fictions Of Every Kind
    J.G. Ballard - Rushing To Paradise
    J.G. Ballard - Why I Want to Fuck Ronald Reagan
    J.G.Ballard - The Assassination of John Fitzgerald Kennedy Considered as a Downhill Motor Race
    J.G.Ballard - Up!
    J.G.Ballard - into the Drop Zone (High Rise) - part 9
    J.G.Ballard - The Vertical City
    J.G. Ballard - The Evening's Entertainment
    J.G.Ballard - Danger in the Streets of the Sky
    J.G.Ballard - CRASH (Chapter 1)
    J.G. Ballard - Crash (Chapter2)
    J.G.Ballard - Crash ( Chapter 6)
    J.G.Ballard - Crash (Chapter 15)
    J.G.Ballard - CRASH (Chapter 23)
    J. G. Ballard - Crash (Chapter 2 4.)
    Jean Baudrillard - For Whom Does the Knell of Politics Toll?
    Jean Baudrillard - Ecstasy Of The Social
    Jean Baudrillard - Virtuality and Events
    Jean Baudrillard - The Easiest Solutions
    Jean Baudrillard - The Mental Diaspora of the Networks
    Jean Baudrillard - The Intelligence of Evil
    Jason Moore - METABOLISMS, MARXISMS, & OTHER MINDFIELDS
    Joshua Carswell - EVALUATING DELEUZE’S “THE IMAGE OF THOUGHT” (1968) AS A PRECURSOR OF HYPERSTITION // PART 1
    Joshua Carswell - Evaluating Deleuze’s “The Image of Thought” (1968) as a Precursor of Hyperstition // Part 2
    Jose Rosales - ON THE END OF HISTORY & THE DEATH OF DESIRE (NOTES ON TIME AND NEGATIVITY IN BATAILLE’S ‘LETTRE Á X.’)
    Jose Rosales - BERGSONIAN SCIENCE-FICTION: KODWO ESHUN, GILLES DELEUZE, & THINKING THE REALITY OF TIME
    Jose Rosales - WHAT IS IT TO LIVE AND THINK LIKE GILLES CHÂTELET?
    Joseph Nechvatal - On the chaos magic art of Austin Osman Spare
    Lacan - Jouissance
    Horváth Márk and Lovász Ádám - The Emergence of Abstraction: Digital Anti-Aesthetics
    Marshall McLuhan - Les Liaisons Dangereuses
    Marshall McLuhan - MONEY (The Poor Man's Credit Card)
    Michel Foucault - Governmentality (Part 2)
    Michel Foucault - Governmentality (Part 1)
    Michel Foucault - Passion and Delirium (Part 1)
    Michel Foucault - PASSION AND DELIRIUM (Part2)
    Michel Foucault - The Subject and Power
    Michel Foucault and Gilles Deleuze - Intellectuals and power
    Guy Debord - Separation Perfected
    Guy Debord - Towards A Situationist International
    Guy Debord - Society Of The Spectale
    Guy Debord -REVOLUTION AND COUNTERREVOLUTION IN MODERN CULTURE
    Georges Bataille - Eye
    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
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    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
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    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
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    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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