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Historical Riot

5/29/2017

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by Alain Badiou
Picture
​Learning from the striking novelty of the riots in the Arab countries - especially their endurance, their determination, their unarmed tenacity, their unforeseen independence - we can, I believe, first of all propose a simple definition of an historical riot: it is the result of the transformation of an immediate riot, more nihilistic than political, into a pre-political riot. The case of the Arab countries then teaches us that for this the following are required. 
1 . A transition from limited localization (assemblies' attacks and destructive acts on the very site of the rebels) to the construction of an enduring central site, where the rioters install themselves in an essentially peaceful fashion, asserting that they will stay put until they receive satisfaction. Therewith we also pass from the limited and, in a sense, wasted time of the immediate riot, which is an amorphous, high-risk assault, to the extended time of the historical riot, which instead resembles old sieges of a town, except that it involves laying siege to the state. In reality, everyone knows that destruction cannot last, except in 'major wars': an immediate riot can hold out for between one and five days at the most. In its monumental site, even when surrounded and harassed by the police, or on the main avenues it ritually occupies on a set day of the week, with the crowd constantly growing, an historical riot holds out for weeks or months. 
​2. For that to happen there must be a transition from extension by imitation to qualitative extension. This means that all the components of the people are progressively unified on the site thus constructed: popular and student youth, obviously, but also factory workers, intellectuals of all sorts, whole families, large numbers of women, employees, civil servants, even some police officers and soldiers, and so forth. People of different religious faiths mutually protect the others' prayer times; people of conflicting origin engage in peaceful discussion as if they had always known one another. And a multiplicity of voices, absent or virtually absent from the clamour of an immediate riot, asserts itself; placards describe and demand; banners incite the crowd. Even the reactionary world press will end up referring to the 'Egyptian people' in connection with those occupyingTahrir Square. At this point the threshold of historical riot is crossed: established localization, possible l0ngue duree, intensity of compact presence, multifaceted crowd counting as the whole people. As Trotsky, who was conversant with the subject, might have said: 'The masses have mounted the stage of history.' 
3.  It was also necessary to make a transition from the nihilistic din of riotous attacks to the invention of a single slogan that envelops all the disparate voices: 'Mubarak, clear off!' Thus is created the possibility of a victory, since what is immediately at stake in the riot has been decided. At the antipodes of destructive desires for revenge, the movement can persist in anticipation of a specific material satisfaction: the departure of a man whose name - a short while before taboo, but now publicly condemned to ignominious erasure - is brandished. 
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​From everything we have witnessed over the last few months let us remember the following: a riot becomes historical when its localization ceases to be limited, but grounds in the occupied space the promise of a new, long-term temporality; when its composition stops being uniform, but gradually outlines a unified representation in mosaic form of all the people; when, finally, the negative growling of pure rebellion is succeeded by the assertion of a shared demand, whose satisfaction confers an initial meaning on the word 'victory' . 
In this very general framework we must stress from the outset what constitutes the specifically historical rarity of the Tunisian and Egyptian riots in early 2011: ​in addition to the fact that they have taught or reminded us of the laws of the transition from immediate riot to historical riot, they were fairly rapidly victorious. There you had regimes which had long seemed securely in place, which had organized non-stop police surveillance and remorselessly employed torture, which were surrounded by the solicitude of all the imperial 'democratic' powers, large or small, which were constantly oiled by corrupting manna from these powers - and here they were overthrown, or at least those who were their emblem (Ben Ali and Mubarak) were overthrown, by completely unforeseen popular action directed by no established organization. This entails that the riotous dimension of these actions is not in doubt.
Such phenomena are sufficient in themselves for us to speak of a 'rebirth of History' in connection with the riots. How many years back do we have to go to find the overthrow of a centralized, well-armed power by huge crowds with their bare hands? Thirty-two years, when the Shah ofIran, who just like Ben Ali was regarded as a Westerner and modernizer, and just like him was adored, subsidized and armed by our rulers, was overthrown by gigantic street demonstrations against which armed force was unavailing. But then we were precisely at the end of a long historical sequence when riots, wars of national liberation, revolutionary initiatives, guerrillas and youth uprisings had conferred on the idea of History its full meaning, charged as it is with sustaining and validating radical political options. Between 1950 at the earliest and 1980 at the latest, the ideas of revolution and communism were banally selfevident for masses of people throughout the world. However, a number of militants in our countries threw in the towel from the early 1970s onwards, starting down the distressing path of renegacy and rallying to the established order under the moth-eaten banner of 'anti-totalitarianism'. The Cultural Revolution in China, that Paris Commune of the epoch of socialist states,2 foundered on its own anarchic violence - was it perhaps merely a collection of immediate riots? - in 1976, with Mao's death. On their own in the world, a few groups attempted to preserve the means for a new sequence. In this sense the Iranian Revolution was terminal, not inaugural. In its obscure paradoxicality (a revolution led by an ayatollah, a popular rising embedded in a theocratic context), it heralded the end of the clear days of revolutions. In this it coincided with the working-class movement Solidarnosc in Poland. This highly significant popular uprising against a corrupt, moribund socialist state reminded us that action by the popular masses is always possible, even in a situation blasted by foreign occupation and a political regime imposed from without. Solidarnosc also reminded us that such action derives particular strength from being centred on factories and their workers. But aside from its critical force, the Polish movement remained bereft of any new idea about the country's possible destiny, and was incongruously cheered on by a future pope and an utterly reactionary clergy. Moreover, the outcome of the Iranian Revolution - the oxymoron represented by the expression 'Islamic republic' - did not, as indicated by its name, possess any universal vocation. Nor did the sad fate of the Polish state 'liberated' from communism: fanatically capitalist, xenophobic and slavishly pro-American. 
​Obviously, we do not know what the historical riots in Tunisia, Egypt, Syria and other Arab counties are going to lead to. We are in the initial post-riot period, and everything is uncertain. But it is clear that, unlike the Polish historical riot or the Iranian Revolution, which closed a sequence in a violent, paradoxical darkening of their ideological context, the revolts in the Arab countries are opening a sequence, by leaving their own context undecided. They are stirring up and altering historical possibilities, to the extent that the meaning which their initial victories will retrospectively assume will in large part determine the meaning of our future. 
While preserving their purely even tal dimension, which is thus subtracted from 'scientific' prediction, I believe that we can inscribe these riotous tendencies as characteristic actions of what I shall call intervallic periods. 
What is an intervallic period? It is what comes cifter a period in which the revolutionary conception of political action has been sufficiently clarified that, notwithstanding the ferocious internal struggles punctuating its development, it is explicitly presented as an alternative to the dominant world, and on this basis has secured massive, disciplined support. In an intervallic period, by contrast, the revolutionary idea of the preceding period, which naturally encountered formidable obstacles - relentless enemies without and a provisional inability to resolve important problems within - is dormant. It has not yet been taken up by a new sequence in its development. An open, shared and universally practicable figure of emancipation is wanting. The historical time is defined, at least for all those unamenable to selling out to domination, by a sort of uncertain interval of the Idea. 
It is during such periods that the reactionaries can say, precisely because the revolutionary road is faint, even illegible, that things have resumed their natural course. Typically, this is what happened in 1815 with the restorationists of the Holy Alliance, for whom feudal social relations and their monarchical synthesis represented the sole order worthy of God, so that republican, plebeian revolution was nothing but a monstrosity encapsulated in the Terror and the diabolical figure of Robespierre. And this, typically, is what people have tried to make us believe for thirty years. We know from reliable sources (say the sanctimonious democrats and new Tartuffes) that the totalitarian aberration, lethal ideocracy, the socialist states, Marxism, Leninism, Maoism and the intellectual and practical movements that discovered the principle of their intense existence ​in them, were nothing but inefficient, criminal impostures, encapsulated in the diabolical figure of Stalin. The peaceful course of things - the only valid thing on offer - is the natural harmony between unbridled capitalism and impotent democracy. Impotent because servile towards the site of real power - Capital - and firmly 'controlled' when it comes to working-class and popular aspirations. 
​For the intervallic period we are still in, running from 1980 to 2011 (and beyond?) - a period in which classical capitalism has been revived following the collapse of the state forms of the communist road issued from the Bolshevik revolution - 'liberal democracy' is what 'liberal monarchy' was for the intervallic period when modern capitalism took off, following the crushing of the final bursts of the republican revolution (1815-50). 
During these intervallic periods, however, discontent, rebellion and the conviction that the world should not be as it is, that capitalo-parliamentarianism is in no wise 'natural' , but utterly sinister -all this exists. At the same time, it cannot fmd its political form, in the first instance because it cannot draw strength from the sharing of an Idea. The force of rebellions, even when they assume an historical significance, remains essentially negative (,let them go', 'Ben Ali out', 'Mubarak clear off'). It does not deploy a slogan in the affirmative element of the Idea. That is why collective mass action can only take the form of a riot, at best directed towards its historical form, which is also called a 'mass movement' . 
Let us recapitulate: the riot is the guardian of the history of emancipation in intervallic periods. 
​Let us return to the period 1S15-50 in France and Europe, for our own interval bears an uncanny resemblance to that Restoration. It followed the Great Revolution and, like our own last thirty years, its vertebral column was a virulent reactionary restoration, which was politically constitutionalist and economically liberal. Yet from the start of the 1830s it was a major period of riots, which were often momentarily or seemingly victorious (the 'Trois Glorieuses' of 1830, workers' riots pretty much everywhere, the 1848 'revolution', and so on). These were precisely the riots, sometimes immediate, sometimes more historical, characteristic of an intervallic period: after 1850 the republican idea, now insufficient for demarcation from bourgeois reaction, would have to be succeeded by the communist Idea. 
That the awakening of History, in the form of a riot and its possible immediate victory, is not generally contemporaneous with the revival of the Idea, which would give the riot a real political future, is a very old observation. This decoupling is fully evident in some of the riots of the sans-culottes, of the bras nus, during the French Revolution itself. These riots could not make do with revolutionary ideology in its strictly republican form. They presupposed an ideological hereafter, which had not taken shape. Consequently, in the absence of any real subjective sharing of an Idea, it was impossible for them to resolve the problem of the ​transition from riot, albeit historical, to the consistency of an organized politics. 
The inevitable lagging of riots, in as much as they are the mass sign of a reopening of History, behind the most contemporary questions of politics, themselves bequeathed by the pre-intervallic moment when there existed a broad vision of the politics of emancipation, is doubtless the most striking empirical proof of the fact that History does not contain within itself a solution to the problems it places on the agenda. However brilliant and memorable the historical riots in the Arab world, they finally come up against universal problems of politics that remained unresolved in the previous period. At the centre of these is to be found the problem of politics par excellence - namely, organization. Only, as Mao puts it, 'to have order in organization you must have it in ideology'. But ideology is only ever the set of abstract consequences of an Idea or (if you prefer) of one or several principles. 
In short, guardians of the history of emancipation in an intervallic period, historical riots point to the urgency of a reformulated ideological proposal, a powerful Idea, a pivotal hypothesis, so that the energy they release and the individuals they engage can give rise, in and beyond the mass movement and the reawakening of History it signals, to a new figure of organization and hence of politics. So that the political day which follows the reawakening of History is likewise a new day. So that tomorrow is genuinely different from today. So that, in sum, the lesson contained in the last verse ​of a famous poem by Brecht, 'In Praise of Dialectics', is wholly valid: 
Today, injustice goes with a certain stride,
The oppressors move in for ten thousand years.
Force sounds certain; it will stay the way it is.
No voice resounds except the voice of the rulers
And on the markets, exploitation says it out loud:
I am only just beginning.
But of the oppressed, many now say: What we want will never happen.
Whoever is still alive must never say 'never' !
Certainty is never certain.
It will not stay the way it is.
When the rulers have already spoken
Then the ruled will start to speak.
Who dares say 'never'?
Who's to blame if oppression remains? We are.
Who can break its thrall? We can.
Whoever has been beaten down must rise to his feet! Whoever is lost must fight back!
Whoever has recognized his condition - how can anyone stop him?
Because the vanquished of today will be tomorrow's victors
And never will become: already today! 
ALAIN BADIOU​/THE REBIRTH OF HISTORY/ Times Of Riots and Uprisings
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    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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