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NONORIENTED ACCELERATIONISM

4/4/2018

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by XENOBUDDHISM
Picture
In their latest post Nishiki Prestige gives what could be the most concise and condensed primer on U/acc. The post opens by explicitly stating the relationship between accelerationism and politics:
​If accelerationism is true then it is also apolitical. It is a conceptual framework for understanding the nature of reality, not an ideology. Assuming the fundamentals are correct, ACC is no more political than chemistry, physics, etc.
If accelerationism is a descriptor of the cybernetics of capital then it is as politically neutral as any other aspect of reality that scientific discourse is able to describe. Just as the content of physics – ie. its laws and abstract mathematics – aren’t political but an partial, incomplete, but essentially accurate body of knowledge about how the world actually is independent of human biases, preferences, or ideologies. I’m reminded of the quip made by Richard Dawkins against what he diagnosed as cultural relativism and that is probably more than a little familiar to people overexposed to applications of post-structuralist philosophies in the mountains of “the social construction of…” books and articles. Dawkins said, ‘Show me a relativist a 30,000 feet and I’ll show you are hypocrite,’ the obvious point being that entrusting your body to an aircraft, believing you’ll arrive unscathed at your destination, is to place your trust or faith in the technical expertise of a fleet of engineers, designers, air traffic controllers, mechanics, engineers, automated systems, the communication relays that go between them, and, ultimately, the bodies of scientific knowledge that make the construction, design, maintenance and coordination of your flight possible. Whatever the cool relativist says, their revealed preferences indicated that at the very least they’ve suspended their own relativism while onboard. A cool theoretical attitude is defeated by a more potent pragmatic investment in epistemic realism. In a very basic sense this would render accelerationism apolitical.

From this Nihishiki extracts the point that L/acc and R/acc should be read as leftists who accept accelerationism and rightists who accept accelerationism. This draws on the traditional way of making a broad ideological distinction that doesn’t accord to Nick Land’s method for defining left and right – ie. left = compensatory mechanism; right = catalytic explosive. From this Nishiki points out that U/acc has the capacity to ‘resolve this politicization issue.’ The name lingers on the idea of the unconditioned and the unconditional, something I’ve wanted to address for a while but have only felt the urge to after reading Nishiki’s post.
​Left and right can be thought of as basic nominations for (at least) minimally distinct ideological polarities. The ideological distinction operates within the political in the same way the ontological difference does in a certain brand of ontology. For Heidegger the ontological difference is the name for that demarcation that separates questions of Being from beings, the divinely ontological from the merely ontic, and therefore the authenticity of the sacred from the fallenness of the profane. Of course Heidegger intends Being to reveal itself as the Being of beings so that the ontotheological accusation shouldn’t ever arise, but the failure of this move is no small part of the history of Western philosophy. The ontological difference demarcates questions of fact (realism) from questions of meaning (normativity), and Heidegger uses it to dismiss the history of thought as the onticization of Being. His project announced in Being and Time will return Dasein to that question that is fundamental to its Being and that it has nonetheless forgotten in the fog of onticization. Heidegger dream of returning human thought to the dignity of a thought of the Why of Being that overcomes its being sunk in the banality of the That. This is a manoeuvre that closes off the Outside by subsuming ontology within epistemology in the particular sense that Being is always a question posed and answered by humanity. The positioning of the question of Being makes Being a mystery that is fundamentally soluble to thought, or at least Heidegger hopes so. It is considerations of this flavour that lead Heidegger to posit the fundamental question of metaphysics as being: Why is there something rather than nothing? In Heidegger the question is existential. It is the question of being-there that is the destiny of the human being to ask after.

What does this have to do with the ideological distinction? In truth, ideological distinctions, orthodoxies and orthopraxies that encounter one another according to the logic of the friend/enemy distinction, is potentially fractal. That is to say, they can be discovered anywhere, and, indeed, part of the current political catastrophe is the systematic proliferation of distinctions. For those involved, for those invested, sunk in, these ideological compete with one another as existential incompatibilities, a situation that peaks in the most extreme forms of violence. While primarily latent or otherwise channelised into ritualised forms and display behaviours, the psychopathology of ideological attachment remains a consistently active, if unconscious, libidinal current. Ideologies are worldviews that operate as defensive shields and bunkers and justifications for the deployment of escalating combative tactics, the latter required to secure the former, the bunkers themselves necessary for maintaining a semblance of an impossible ontological security. Viewed in this light ideological distinction is nothing less than a species of ordinary psychoses that imprisons schizophrenia within a barely perceived will to survive. But this still doesn’t answer how ideological distinction is akin to ontological difference.

The answer lies in the proximity of the one to the other when they are read through each other. The ontological difference reveals that distinction between beings and Being, the Being of beings, that is a question for that being called Dasein, the being that is able to confront Being in and as the primary problem, the fundamental question: Why do I exist, instead of being nothing? The human being will most obviously confront this problem in its burgeoning and insidiously ever-present awareness of the immanence of death to life, the void at the heart of the Being of being. The problem of death, really just a subordinate symptom of the problem of the Void – secondary thanatophobia a symptom of primary kenophobia – demands the development of elaborate coping mechanisms – ideologies, worldviews, and, in their full complexity, cultures. Thus the fundamental question of metaphysics induces what we can call the fundamental question of politics: “What is to be done?” From here the development of the ideological distinctions is obvious. In this formula left and right become different degrees of coping whilst remaining basically of the same kind. Just as their spatial origins suggest the left and right are ultimately orientations.

Orientation is the act of being oriented, implying locating one’s own position relative to some broader context. This can be the simple orientation of one’s body in relation to the environment that defines coordinates and locations, or it can be as complex an operation as navigating proliferating sexual orientations, or, in a mode already more pertinent to the political, it can be the subordination of the existential to the utility of purposes, goals, and projects. For now though, I want to think about orientation through its psychiatric deployment as orientation to person, place, and time. This is a standard assessment in dealing with acute psychoses and deleriums, as well as advancing dementias or (what are thought of as more truly) neurological conditions. Is the patient under assessment aware of who they are, where they are, and when they are? It is an assessment that seeks to localise the patient according to identity, territory, and linear temporality. I am I, I am here, I am now.
​Disorientation, the breakdown of this tripartite structure of ontological securitisation, is often accompanied by confusion, delirium, delusions, hallucinations, defensive confabulations, aimless wandering and agitation, persistent anxiety rising to acute attacks of fear, and, accosted by experiences that escape categorisation, the potential for the nervous collapse of catatonic withdrawal, or the irrational lashing out of a pure animal violence. The purpose of orientation is to ward of disorientation, the left and the right being orientations that orient by providing ready-made identities, maps, histories, a sense of place and time, a sense of coordinated activity coupled to purposefulness, a sense that this is familiar, known, manageable. I am I, I am here, I am now, I know what’s going on, and I can cope with it.
​

L/acc and R/acc are the polarities of oriented accelerationism. Franco Berardi had spoken about senility as a trope for exit from the market, an outdated term associated with the slow but inexorable cognitive decline in age related dementia. Following this, we could consider L/ and R/acc as related to traumatic disorientation, the equivalent to a significant head injury. Oriented accelerationism is any attempt to cope with the catastrophic disorientation of acceleration.

This doesn’t mean that U/acc is just a willful embrace of disorientation, although the acephalic dimension of it are appealing. Rather, it is the cultivation of the non-oriented. By this I mean to allude to Adam Lovasz’s concept of non-oriented ontology, a schizophrenic ontological dissolution of anything that could be taken for substance, being, or Being. The non-oriented ontology reveals an objectless world and worldless non-objects, a total corrosion that corrodes nothing because it is impossible to corrode absence, to drill holes in holes, and that suspends the fundamental metaphysical question revealing it as a bleeding laceration in the opening of a primordial wound, a woundless wound, and that silently replies to the pomposity of that fundamental question with its own intemperate fundamentalism: there is nothing in the midst of nothing at the heart of nothing, and that nothing is not something, is not-is, is isness, thusness, whatness, an all enveloping flower of emptiness, a continuous and consummate nothingness, colourless and dimensionless, and therefore all colours and all dimensions, because there is neither object nor partial object, neither body nor organ, nor body without organs, no entities that can be and no entities that cannot be.
Xenobuddhism is entirely at home with this. Indeed, Lovasz assimilates the anti-metaphysical Mahayana philosopher Chandrakirti into the non-oriented ontological voidscape (cf. System of Absentology, 219). Chandrakirti’s Entry into the Middleway is probably the most crucial text to the development of Madhyamaka Buddhism outside of Nargarjuna, and therefore on the development of all subsequent dharma-forms. The Madhyamaka is the highest expression given to emptiness (shunyata) in all dharma-forms. A proper account of the Madhyamaka is beyond the scope of this post but suffice it to say that the ontology of emptiness is entirely consistent with that which Lovasz defines as the non-oriented:
We define as “non-oriented” anything that pertains to an immanent negativity, any event, be it a singularity or a process, that leads to an increase in entropy, leading, ultimately, to an apotheosis that explicates the givenness of Emptiness (Tracing the Inoperative, 6).
In the Madhyamaka system of Nagarjuna and Chandrakirti emptiness explicitly empties any concept of emptiness that it is possible to develop. The entire philosophical structure of the Madhyamaka is an autocatabolic systems that necessitates its own internal self-dissolution, its dissolution as an interiority or conceptual refuge, that could posit anything for the discriminative mind to cling to. Discussing Chandrakirti in his seminal The Emptiness of Emptiness C.W Huntington Jr. writes that
The Madhyamaka is radically deconstructive, pragmatic philosophy, designed to be used for exposing, defusing, and dismantling, the reifying tendencies inherent in language and conceptual thought… this philosophy offers no answers. All it does is dissolve the old questions… (Huntington, 136).
The non-oriented can be understood as the unleashing of this radical dissolution that dissolves nothing because there is only voidness, only emptiness, only immanent negativities, within the occidental theoretical attitude. Like Cioran and Bataille have suggested in their own ways, the occidental mind is incapable of subsisting in the lucidity of oriental mysticism. Instead the western mind is pulled towards intensity, towards violence, perturbation, decay, laceration, seizure, intoxication. If oriented accelerationism relates to orientation as a mean for coping with traumatic disorientation, nonoriented accelerationism gives itself to the disorientation of being intoxicated by emptiness. There is no sadness in this, and no misery either, only an intoxication with the immanence of emptiness as it is unfolded in history. Acceleration names the processes of dissolution, and accelerationism traces those cold cybernetics of capital understood as the creative destruction of that immanent negativity, that negating immanence that is voidness.
​

Realism is digested in the empty stomach of emptiness. Science belongs to the world that is not a world and that does not disappear just because we’ve dropped the reifications of metaphysics. Of course you trust the aircraft at 30,000 feet, that doesn’t mean there is any aircraft to be trusted – and that doesn’t mean there isn’t there either. Accelerationism is apolitical in the same way that the mathematics of quantum physics is. But it is more than that. It is also profoundly anti-political. It is anti-political because it is non-oriented, being the non-orientation of politics, and this is another way to understand the idea of anti-praxis. The initiatory ritual of U/acc necessitates a dying to the world of politics. This allows a rebirth into the same world of politics, seen now for what it is. What is left is to make art and study for fun, says Nishiki, and perhaps to realize oneself as negativity in resonance with negativity, as an expression of that negativity, as the nothing in nothing… detaching, attuning to thusness, to intoxication, to the intensity, the red thread of desire…

… and if accelerationism is a lie, who – or rather what – is telling it? … what is it that’s accelerating?… 
​

I’m not sure how best to end this, so i’ll just let it trail into nothing… ​
taken from:
xenobuddhism
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    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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