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'Nietzsche and the Fascists' - Georges Bataille

4/10/2017

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Elisabeth Judas-Forster

​The Jew Judas betrayed Jesus for a small sum of money-after that he hanged himself. The betrayal carried out by those close to Nietzsche does not have the brutal consequences of Judas's, but it sums up and makes intolerable all the betrayals that deform the teachings of Nietzsche (betrayals that put him on the level of the most shortsighted of current enthusiasms). The anti-Semitic falsifications of Frau Forster, Nietzsche's sister, and of Herr Richard Oehler, his cousin, are in some ways even more vulgar than Judas's deal-beyond all reckoning, they give the force of a whiplash to the maxim in which Nietzsche expressed his horror of anti-Semitism:
DO NOT BEFRIEND ANYONE INVOLVED IN THIS IMPUDENT HOAX, RACISM!! 
The name of Elisabeth Forster-Nietzsche, who died on November 8, 1935, after living a life devoted to a very narrow and degrading form of family-worship, has not yet become an object of aversion . . . On November 2, 1933 Elisabeth Forster-Nietzsche had not forgotten the difficulties that came up between her and her brother over her marriage, in 1885, to the anti-Semite Bernhard Forster. A letter in which Nietzsche reminds her of his "repulsion"- "as pronounced as possible" for her husband's party-which he specifically mentions with bitterness-was published through her own efforts. 3 On November 2, 1933, receiving Adolf Hitler at Weimar, in the Nietzsche-Archiv, Elisabeth Forster testified to Nietzsche's anti-Semitism by reading a text by Bernhard Forster.​
Before leaving Weimar to go to Essen [reports the Times of November 4, 1933], Chancellor Hitler went to visit Frau Elisabeth Forster-Nietzsche, the sister of the famous philosopher. The aged gave him a sword cane that had belonged to her brother. She led him on a tour of the Nietzsche archives.
Herr Hitler listened to a reading of a statement, addressed to Bismarck, written in 1879 by Dr. Forster, an anti-Semitic agitator, which protests against the "Jewish spirit's invasion of Germany:" Holding Nietzsche's cane, Herr Hitler walked through the cheering crowd and got back into his car in order to go to Erfurt, and from there to Essen.
​Nietzsche, writing in 1887 a scorning letter to the anti-Semite Theodor Fritsch,4 ends it with these words:
BUT FINALLY, WHAT DO YOU THINK I FEEL WHEN ZARATHUSTRA'S NAME COMES OUT OF THE MOUTH OF AN ANTI-SEMITE!

The Second Judas of the Nietzsche-Archiv

Adolf Hitler, in Weimar, had himself photographed before a bust of Nietzsche. Herr Richard Oehler, Nietzsche's cousin and a collaborator of Elisabeth Forster at the archives, had the photograph reproduced as the frontispiece of his book Nietzsche and the Future of Germany.  In this work, he tried to show the profound kinship of Nietzsche's teachings and those of Mein Kampf. He recognizes, it is true, the existence of passages in Nietzsche that are not hostile to the Jews, but he concludes:
Most important for us is this warning:
"Admit no more Jews! And especially close the doors to the east!" . . . "That Germany has amply enough Jews, that the German stomach the German blood has trouble (and will still have trouble for a long time) digesting even this quantum of 'Jew' - as the Italians, French, and English have done, having a stronger digestive system:- that is the clear testimony and language of a general instinct to which one must listen, in accordance with which one must act. 'Admit no more Jews! And especially close the doors to the east to. Austria!' thus commands the instinct of a people whose type is still weak and indefinite, so it could easily be blurred or extinguished by a stronger race." 
It is not only a case here of an "impudent hoax," but of a crudely and consciously fabricated falsehood. This text appears, in fact, in Beyond Good and Evil (section 251), but the opinion it expresses is not that of Nietzsche, but that of the anti-Semites, taken up by Nietzsche in order to mock it.
I have not met a German yet who was weIl disposed toward the Jews; and however unconditionally all the cautious and politicaIly minded repudiated real anti-Semitism, even this caution and policy are not directed against the species of this feeling itself but only against its dangerous immoderation, especiaIly against the inspired and shameful expression of this immoderate feeling-about this, one should not deceive oneself. That Germany has amply enough Jews, etc.
After this comes the passage attributed by the fascist forger to Nietzsche! A little further on a practical conclusion is, moreover, given to these considerations: "it might be useful and fair to expel the anti-Semite screamers from the country." This time Nietzsche speaks in his own name. The aphorism as a whole favors the assimilation of the Jews by the Germans.
Do Not Kill:
​Reduce to Slavery
DOES MY LIFE MAKE IT LIKELY THAT I COULD ALLOW ANYONE AT ALL TO "CLIP MY WINGS"?
The tone Nietzsche used during his lifetime to answer obnoxious anti-Semites excludes the possibility of treating the question lightly, and of considering the Weimar Judases' treason to be venial: he appears there with "clipped wings."
Nietzsche's relatives have attempted nothing less base than the reduction to degrading slavery of the one who intended to disprove servile morality. Is it possible that there is no gnashing of teeth in the world, and doesn't this absence become so obvious that, in the ever-growing confusion, it makes one silent and violent? How, when one is in a rage, could this not be blindingly clear: when all of humanity is rushing toward slavery, there exists something that must not be enslaved, that cannot be enslaved?
NIETZSCHE'S DOCTRINE CANNOT BE ENSLAVED
It can only be followed. To place it behind or in the service of anything else is a betrayal deserving the kind of contempt that wolves have for dogs.
DOES NIETZSCHE'S LIFE MAKE IT SEEM LIKELY THAT HE CAN HAVE HIS "WINGS CLIPPED" BY ANYONE AT ALL?
Whether it be anti-Semitism, fascism-or socialism-there is only use. Nietzsche addressed free spirits, incapable of letting themselves be used.

The Nietzschean Left and Right

The very movement of Nietzsche's thought implies a destruction of the different possible foundations of current political positions. Groups of the right base their ​action on an emotional attachment to the past. Groups of the left on rational principles. Now attachment to the past and to rational principles (justice, social equality) are both rejected by Nietzsche. Thus it would have to be impossible to use his teachings in any given orientation.
But his teachings represent an incomparable seductive force, and consequently quite simple a "force," that politicians are tempted to enslave, or at the very least to agree with, in order to benefit their enterprises. The teachings of Nietzsche "mobilize" the will and the aggressive instincts; it was inevitable that existing activities would try to draw into their movement these now mobile and still unemployed wills and instincts.
The absence of all possible adaptation to one or the other of these political orientations has had, under these conditions, only one result. Since Nietzschean exaltation can be solicited only because of a misunderstanding of its nature, it has been solicited in both directions at once. To a certain extent, a Nietzschean left and right have appeared, just as, in the past, a Hegelian left and right appeared.  But Hegel located himself in the political sphere, and his dialectical conceptions explain the formation of the two opposed tendencies of his doctrine that developed after his death. It is a question in one case of logical and well thought-out developments, in the other of irrationality, of frivolity, or of betrayal. On the whole, the demands put forward by Nietzsche, far from being understood, have been treated like everything else in a world in which a servile attitude and use value alone appear admissible. On a global scale, the transvaluation of values, even if it has been the object of real attempts at understanding, has remained so generally unintelligible that the treasonous and platitudinous interpretations of which it has been the object very nearly pass unnoticed.
"Remarks for Asses"
Nietzsche himself said that he felt only repugnance for the political parties of his day, but ambiguity remains on the subject of fascism, which only developed long after his death and which, in addition, is the only political movement that has consciously and systematically used Nietzschean criticism. According to the Hungarian Georg Lukacs (one of the few, it seems, among current Marxist theorists to have a profound awareness of the essence of Marxism-but ever since he has had to take refuge in Moscow he has been morally broken; he is now nothing more than a shadow of his former self)-according to Lukacs "the very clear difference between the ideological level of Nietzsche and that of his fascist successors cannot hide the fundamental historical fact that makes Nietzsche one of the principle ancestors of fascism" (Litterature lntemationale 9, 1935, p. 79). The analysis on which Lukacs bases this conclusion is sometimes perhaps refined and clever, but it is only an analysis that dispenses with a consideration of the whole, in other words, of what alone is "existence." Fascism and Nietzscheanism are mutually exclusive, and are even violently mutually exclusive, as soon as each of them is considered in its totality: on one side life is tied down and stabilized in an endless servitude, on the other there is not only a circulation of free air, but the wind of a tempest; on one side the charm of human culture is broken in order to make room for vulgar force, on the other force and violence are tragically dedicated to this charm. How can one not see the abyss that separates a Cesare Borgia, a Malatesta, from a Mussolini? The former were insolent scorners of tradition and of all morality, making use of bloody and complex events to benefit a greed for life that exceeded them; the latter has been slowly enslaved by everything he was able to set in motion only by paralyzing, little by little, his earliest impulses. Already, in Nietzsche's eyes, Napoleon appeared "corrupted by the means he had to employ"; Napoleon "lost noblesse of character." An infinitely more burdensome constraint no doubt weighs on modem dictators, reduced to finding their force by identifying themselves with all the impulses that Nietzsche scorned in the masses, in particular, "mendacious racial self-admiration and racial indecency." There is a corrosive derision in imagining a possible agreement between Nietzschean demands and a political organization which impoverishes existence at its summit, which imprisons, exiles, or kills everything that could constitute an aristocracy of "free spirits." As if it were not blindingly obvious that when Nietzsche demands a love corresponding to the sacrifice of life, it is for the "faith" that he communicates, for the values that his own existence makes real, and obviously not for a fatherland . . .
"Remarks for asses" wrote Nietzsche himself, already fearing a confusion of the same type, and one just as wretched. 
The Nietzschean Mussolini
Insofar as fascism values a philosophical source, it is attached to Hegel and not to Nietzsche. One should read the article, in the Enciclopedia Italiana, that Mussolini himself devoted to the movement he created; the vocabulary, and even more than the vocabulary the spirit, are Hegelian and not Nietzschean. Mussolini twice is able to use the expression' 'will to power," but it is no coincidence that this will is only an attribute of the idea that unifies the crowd ... 
The red agitator underwent the influence of Nietzsche; the unitarist dictator has remained aloof. The regime itself has spoken on the question. In an article in Fascismo, July 1933, Cimmino denies any ideological filiation linking Nietzsche and Mussolini. Only the will to power would connect their doctrines. But Mussolini's will to power "is not selfish"; it is preached to all Italians, whom Il Duce "wants to make supermen." For, affirms the author, "even if we were all supermen, we would still only be men.... There is nothing more natural than the fact that, in other respects, Nietzsche pleases Mussolini:
​Nietzsche will always belong to all men of action and will ... The profound difference between Nietzsche and Mussolini lies in the fact that power, insofar as it is will, force, and action, is the product of instinct-I would say almost of physical nature. It can belong to the most incompatible people: one can use it for the most varied ends. On the other hand, ideology is a spiritual factor: It is ideology that really unites men. . . . " It is not useful to insist on the overt idealism of this text, which has the merit of being honest, if one compares it to the German writings. It is more remarkable to see Il Duce cleared of a possible accusation of Nietzschean selfishness. The ruling circles of Fascism seem to have stopped at the Stirnerian interpretation of Nietzsche, expressed around 1908 by Mussolini himself. 
For Stirner, for Nietzsche [the revolutionary wrote at the time], and for all those whom Turk, in his Geniale Mensch, calls the antisophs of selfishness, the State is oppression organized to the detriment of the individual. But nevertheless, even for animals of prey there exists a principle of solidarity. . . . The instinct of according to Darwin, is inherent in man's very nature. It is impossible to imaginee a human being living outside the infinite chain of his men. . Nietzsche felt profoundly the "fatality" of this law of universal solidarity. The Nietzschean superman tries to escape the contradiction: he lets loose his will to power and directs it against the mob outside, and the tragic grandeur of his labours furnishes the poet-for yet a little while-with a subject worthy of being sung.
One can see, then, why Mussolini, stressing the non-Italian influences that helped form early Fascism, speaks of Sorel, Peggy, and Lagardelle, and not of Nietzsche. Official Fascism has been able to use invigorating Nietzschean maxims, displaying them on walls; its brutal simplifications must nevertheless be sheltered from the too free, too complex, and a too-rending Nietzschean world. This prudence seems to be based, it is true, on an outmoded interpretation of Nietzsche's attitude, but this interpretation has been carried out, and it has been because the movement of Nietzsche's thought constitutes, without any hope of appeal, a labyrinth, in other words, the very opposite of the directives that current political systems demand from their sources of inspiration.
Alfred Rosenberg
Nevertheless, the Hitlerian affirmation is opposed to the prudence of Italian Fascism. It is true that Nietzsche, in the racist pantheon, does not occupy an official place. Chamberlain, Paul de Lagarde, or Wagner are more solidly satisfying to the profound "admiration of oneself' practised by the Germany of the Third Reich. But whatever the dangers of this operation, this new Germany had to recognise Nietzsche and use him. He represented too many mobile instincts, available for virtually any violent action and the falsification was still too easy. The first fully developed ideology of National Socialism, as it has sprung out of Alfred Rosenberg's brain, accommodates Nietzsche.
​Before anything else, the German chauvinists had to get rid ofthe individualistic Stirnerian interpretation. Alfred Rosenberg, making short work of leftwing Nietzscheanism, seems, with rage, bent on tearing Nietzsche out of the clutches of the young Mussolini and his comrades:
Friedrich Nietzsche he says in his Myth of the Twentieth Century represents the desperate cry of millions of oppressed people, his savage prediction of the superman was a powerful amplification of individual life, subjugated and annihilated by the material pressure of the epoch.... But an epoch gagged for generations grasps, through its Impotence, only the subjective side of Nietzsche's great will and vital experience. Nietzsche demanded, with passion, a strong personality; his falsified demand becomes an appeal, a letting loose of all the instincts. Around his banner rally the red battalions and the nomadic prophets of Marxism, the sort of men whose senseless doctrine has never been more ironically denounced than by Nietzsche. In his name, the contamination of the race by blacks and Syrians progressed, whereas he himself strictly submitted to the characteristic discipline of our race. Nietzsche fell into the dreams of colored gigolos, which is worse than falling into the hands of a gang of thieves. From this point on the German people only heard talk of the suppression of constraints, of subjectivism, of "personality," but it was no longer a question of discipline and of inner construction. Nietzsche's most beautiful expression-"From the future come winds with the strange beating of wings, and the good news resounds in his ears"-was nothing more than a nostalgic intuition in the midst of an insane world in which he was, along with Lagarde and Wagner, almost the only seer.
"If you knew how I laughed last spring while reading the works of this vain and sentimental, pigheaded character named Paul de Lagarde"-that is what Nietzsche said about the famous Pan-Germanist. 17 Nietzsche's laugh could obviously be carried over from Lagarde to Rosenberg, the laughter of a man equally nauseated by the Social Democrats and by the racists. The attitude of a Rosenberg must not, moreover, be simply seen as a vulgar Nietzscheanism (as is sometimes supposed, for example, by Edmond Vermeil). The disciple is not only vulgar, but prudent: the very fact that a Rosenberg speaks of Nietzsche suffices to "clip his wings" but it seems to a man of this type that the wings are never clipped back far enough. According to Rosenberg, everything that is not Nordic must be rigorously pruned. But only the gods of the heavens are Nordic!
Whereas the Greek gods [he writes]were the heroes of light and of the heavens, the gods of non-Aryan Asia Minor assumed all the characteristics of the Earth. . . . Dionysos (at least his non-Aryan side) is the god of ecstasy, of luxury, of the unfettered bacchanal. . . . For two centuries, the interpretation of Greece has continued. From Winckelmann through the German classics to Voss, there was an insistence on light, the gaze turned to the world, the intelligible.... The other-romantic-current was fed by the secondary movements indicated at the end of the Iliad by the feast of the dead, or in Aeschylus by the actions of the Erinyes. It was fortified by the chthonian gods, established against the Olympian Zeus. Speaking of death and its enigmas, it venerated the mother-goddesses, and first among them Demeter, and it finally blossomed in the god of the dead-Dionysos. It is in this sense that Welcker, Rohde, and Nietzsche made the Earth-mother a creator of life who, herself unformed, perpetually returns through the death in her womb. High German romanticism shuddered with adoration and, as always darker veils were placed before the sky-god's radiant face, it plunged ever more deeply into the instinctive, the unformed, the demonical, the sexual, the ecstatic, the chthonian-into the cult of the Mother.
​There is good reason to recall here, first of all, that Rosenberg is not the official philosopher of the Third Reich, and that his anti-Christian stance has not been ratified. But when he expresses repulsion for the gods of the Earth and for the romantic tendencies that do not have as their immediate goal a constitution of force, he expresses beyond the shadow of a doubt the repulsion of National Socialism itself.
​National Socialism is less romantic and more Maurrassian than is sometimes imagined, and one must not forget that Rosenberg is its ideological expression closest to Nietzsche; the jurist Carl Schmidt, who incarnates it just as much as does Rosenberg, is very close to Charles Maurras and, with a Catholic background, has always been alien to the influence of Nietzsche.

A "Hygienic and Pedagogical Religion": German Neopaganism

It is German "neopaganism" that has introduced the legend of a poetic National Socialism. It is only insofar as racism leads to this eccentric religious form that it expresses a certain vitalist and anti-Christian current of German thought.
It is a fact that a somewhat chaotic but organized belief freely represents today in Germany the mystical current that first started during the period of high romanticism, and is expressed in writings such as those by Bachofen, Nietzsche, and more recently, Klages. 2o Such a current has never had the slightest unity, but it is characterized by the valuing of life over reason and by the opposition of primitive religious forms to Christianity. Within National Socialism, Rosenberg today represents its most moderate tendency. Much more adventurous theoreticians (Hauer, Bergmann), following Count Reventlow, have set themselves the task of establishing a cultural organization analogous to a Church. This endeavor is not new in Germany, where a "Community of the German Faith" existed in 1908, and where General Ludendorff himself wanted to become, after 1923, the head of a German Church. After Hitler took power the various existing organizations recognized, in a congress, the community of their goals, and were unified in order to form the "Movement of the German Faith." 
But if it is true that the proselytes of the new religion do not confine romantic exaltation within Rosenberg's narrow and totally military limits, they are no less in agreement on the point that, once anti-Christianity is proclaimed and life is divinized, the only religion will be race, in other words, Germany. The former Protestant missionary Hauer screams: "There is only one virtue-to be German!" And the extravagant Bergmann, enamored of psychoanalysis and of the "hygienic religion," affirms that "if Jesus of Nazareth, doctor and benefactor of the people, came back today, he would come down from the cross on which a deceptive knowledge has kept him nailed; he would live again as the doctor of the people, as the authority on racial hygiene."
National Socialism only escapes traditional and pietistic narrowness in order better to assure its mental poverty! The fact that adepts of the new faith have ' ceremonies in the course of which passages from Zarathustra are read definitively situates this comedy far from Nietzschean rigor; indeed it is nothing more than the commonest phraseology of buffoons, who assert themselves everywhere amid general weariness.

It is finally necessary to add that the leaders of the Reich do not appear inclined-appear less and less inclined-to support this unusual movement; the account of the role played in Hitler's Germany by a free, anti-Christian enthusiasm, which gives itself a Nietzschean appearance, thus ends on a note of shame.

More Professorial ...

There remains-perhaps the most serious-the well-thought-out endeavor of Herr Alfred Baumler, who uses real knowledge and a certain theoretical rigor to construct a political Nietzscheanism. Baumler's little book, Nietzsche, the Philosopher and Politician,published by Reclam and widely disseminated, draws out of the labyrinth of Nietzschean contradictions the doctrine of a people united by a common will to power. Such a labor is in fact possible, and it was inevitable that someone would do it. It sets forth, on the whole, a precise, new, and remarkably artificial and logical figure. Imagine Nietzsche asking himself just once: "To what can my experiences and my perceptions be of use?"
That is in fact what Herr Baumler has not failed to ask in Nietzsche's place. And as it is impossible to be of use to that which does not exist, Herr Baumler necessarily invokes the existence that has thrust itself on him, that should have thrust itself on Nietzsche, that of the community to which both of them were destined by birth. Such considerations would be correct on the condition that the hypothesis formulated were capable of having a meaning in the spirit of Nietzsche. Another supposition remains possible: Nietzsche could not see his experiences and perceptions as useful; instead, he saw them as an end. Just as Hegel expected the Prussian state to realize Spirit, Nietzsche could have been able-after vituperating it-to wait obscurely for Germany to give a body and a real voice to Zarathustra . . . But it seems that the intellect of Herr Baumler, more exacting than that of a Bergmann or an Oehler, eliminates overly comical representations. He has thought it expedient to neglect those things that Nietzsche incontestably experienced as an end and not as a means, and he has neglected them overtly, through positive remarks.
Nietzsche, speaking of the death of God, used a disordered language that manifested the most excessive inner experience. Baumler writes:
To understand exactly Nietzsche's attitude in regard to Christianity, one must never forget that the decisive expression "God is dead" has the meaning of a historical fact.
Describing what he experienced the first time the vision of the eternal return came to him, Nietzsche wrote: "The intensity of my feelings makes me both tremble and laugh . . . these were not tears of tenderness, but tears of jubilation. . . . " 
In reality [states Baumler], the idea of the eternal return is without importance from the point of view of Nietzsche's system. We must consider it the expression of a highly personal experience. It has no connection with the fundamental idea of the will to power and even, taken seriously, this idea would shatter the coherence of the will to power.
Of all the dramatic representations that have given Nietzsche's life the character of a laceration and of the breathless combat of human existence, the idea of the eternal return is certainly the most inaccessible. But to go from the inability to attain it to the resolution not to take it seriously is to follow the traitor's path. Mussolini recognized a long time ago that Nietzsche's doctrine could not be reduced to the idea of the will to power. In his way Herr Baumler, on the path of the traitor, recognizes this with an incomparable eclat-emasculating in broad daylight . . .

The "Land of My Children"

The pressing into service of Nietzsche requires, first of all, that all of his pathosladen experience be opposed by the system, and give way to the system. But its requirements go much further than this.
Baumler opposes the comprehension of Revolution with the comprehension of myth; the first, according to him, would be linked to the awareness of the future, the second to an intense feeling for the past. 22 It goes without saying that nationalism implies an enslavement to the past. In an article in Esprit (November 1, 1934, ppo 199-208), Emmanuel Levinas has provided, on this point, a philosophical exposition of racism in particular that is more profound than that of its partisans. If we cite the essential part of the article here, the profound difference between the teachings of Nietzsche and their bondage will perhaps appear, this time in a fairly brutal way:
The importance [writes Levinas] accorded to this feeling for the body, with which the Western spirit has never been content, is at the basis of a new biological conception of man. The biological, with all the fatality that it implies, becomes more than an object of spiritual life-it becomes its heart. The mysterious urgings of the blood, the call of heredity and of the past for which the body serves as an enigmatic vehicle, lose their status as problems submitted for solution to a Self that is free in a sovereign way. The Self brings to their resolution only the very unknowns of this problem. It is constituted by them. Man's essence is no longer in liberty, but in a kind of bondage. . . .

From that point on, any social structure that announces a liberation in regard to the body and that does not tie it down becomes suspect, as a denial or a betrayal. . . . An inbred society immediately follows from this solidification of the spirit. ..Any rational assimilation or mystical communion between minds that is not based on a blood community is suspect. Nevertheless, the new type of truth cannot be capable of renouncing the formal nature of truth and of ceasing to be universal. The truth can very well be my truth in the strangest sense of this possessive-it must still tend toward the creation of a new world. Zarathustra is not content with his own transfiguration; he comes down from his mountain and carries a gospel. How can universality be compatible with racism? There will be a fundamental modification of the very idea of universality, It must give way to the idea of expansion, for the expansion of a force presents a structure completely different from that of the propagation of an idea.... Nietzsche's will to power, which modern Germany has rediscovered and glorified, is not only a new ideal, it is an ideal that brings, at the same time, its own form of universalization: war and conquest.
Levinas, who introduces (without attempting to justify it) the identification of the Nietzschean attitude with the racist attitude, in fact, limits himself to providing(without having attempted it) a striking demonstration of their incompatibility and even of their nature as opposites.
​The blood-community and the enslavement to the past are, in their connection, as distant as possible from the outlook of a man who demanded with great pride to be known as the "stateless one." And the understanding of Nietzsche must be seen as closed to those who do not completely take into account the profound paradox of another name that he claimed with no less pride, that of the CHILD OF THE FUTURE. The understanding of myth linked by Baumler to an intense feeling for the past is countered by the Nietzschean myth of the future.  The future, the marvelous unknown of the future, is the only object of the Nietzschean celebration. "Humanity [in the thought of Nietzsche] still has much more time before it than behind it-how, in a general way, could the ideal be found in the past?"28 It is only the aggressive and gratuitous gift of oneself to the future-in opposition to reactionary avarice, bound to the past-that enables the figure of Zarathustra, who demanded to be disowned, to present such a strong image of Nietzsche. The "stateless ones," those who live today, those who have unchained themselves from the past, how can they relax and see chained to this patriotic misery the one who, among them, through his hatred of this misery, devoted himself to the LAND OF HIS CHILDREN? Zarathustra-when the gaze of others was fixed on the land of their fathers, on their fatherland-Zarathustra saw the LAND OF HIS CHILDREN. Against this world covered with the past, covered with fatherlands like a man is covered with wounds, there is no greater, more paradoxical, more passionate expression.

"We Who Are Homeless"

There is something tragic in the simple fact that Levinas's error is possible (for it is no doubt a question in this case of an error, not of a prejudice) 0 The contradictions that are killing men suddenly appear strangely insoluble. For if opposed parties, adopting opposed solutions, have in appearance resolved these contradictions, it is only through gross simplifications-and these apparent solutions only distance the possibility of escaping death. Those freed from the past are chained to reason; those who do not enslave reason are the slaves of the past. In order to constitute itself, the game of politics demands such false positions, and it seems impossible to change them. Transgressing with one's life the laws of reason, answering even against reason the demands of life, is in practice, in politics, to give oneself, bound hand and foot, to the past. Nevertheless, life demands to be freed no less from the past than from a system of rational and administrative measurements.
The passionate and tumultuous movement that forms life, that responds to its demand for the strange, the new, the lost, sometimes appears to be carried along by political action-but that is only a matter of a brief illusion. Life's movement can only be merged with the limited movements of political formations in clearly defined conditions; in other conditions, it goes far beyond them, precisely into the region to which Nietzsche's attention was drawn.
Far beyond, where the simplifications adopted for a little while and for a limited goal lose their meaning, existence and the universe that carries it again appear to be a labyrinth. Toward this labyrinth, which alone encompasses the numerous possibilities of life, and not toward immediate banalities, the contradictory thought of Nietzsche is headed, at the mercy of a skittish liberty.  Alone, In the world as it now exists, it even seems to escape the pressing worries that make us refuse to open our eyes wide enough. Those who already see the void in the solutions proposed by parties, who even see nothing more in the hope aroused by these parties than an occasion for wars lacking any fragrance but that of death, seek a faith that corresponds to the convulsions they undergo: the possibility of man's finding not a flag and the senseless butchery before which this flag advances, but everything in the universe that can be an object of laughter, of ecstasy, or of sacrifice . . .
Our ancestors [wrote Nietzsche] were Christians who in their Christ were uncompromisingly upright: for their faith, they willingly sacrificed possessions and position, blood and fatherland. We do the same. For what? For our unbelief? For every kind of unbelief? No, you know better than that, friends! The hidden Yes in you is stronger all the Nos and Maybes that afflict you and your age like a disease; and when you have to embark on the sea, you emigrants, you too are compelled to this by a faith!
Nietzsche's teachings elaborate the faith of the sect or the "order" whose dominating will create a free human destiny, tearing it away from the rational enslavement of production, as well as from the irrational enslavement to the past. The revalued values must not be reduced to use value-this is a principle of such burning, vital importance that it rouses all that life provides of a stormy will to conquer. Outside of this well-defined resolution, these teachings only give rise to inconsequential things or to the betrayals of those who pretend to take them into account. Enslavement tends to spread throughout human existence, and it is the destiny of this free existence that is at stake.
Georges Bataille/ Visions of Excess/ Selected Writings (1927-1939)/​Nietzsche and the Fascists/ University of Minnesota Press, Minneapolis
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    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
    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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