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ON Dark Realism: Part Three

7/1/2017

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Horror and the unknown or the strange are always closely connected, so that it is hard to create a convincing picture of shattered natural law or cosmic alienage or “outsideness” without laying stress on the emotion of fear.
—H.P. Lovecraft
At once as far as Angels kenn he views the dismal situation waste and wilde, a Dungeon horrible, on all sides round as one great Furnace flam’d, yet from those flames no light, but rather darkness visible serv’d only to discover sights of woe, regions of sorrow, doleful shades, where peace and rest can never dwell, hope never comes that comes to all; but torture without end…
—John Milton, Paradise Lost 
Picture
Why do we fear darkness more than light? Why have we locked ourselves away from the unknown and strange, the weird and eerie? What do we fear in the darkest regions of space and time? Our reliance of sight, on our eyes has been central from the beginnings of philosophical reflection? Why? Even our colloquial sayings speak of such warm and kindred beings who are suddenly known by the “light in their eyes”. Why this fascination with light, eyes, knowledge? What if the tyranny and reliance of this one supreme sense has covered over aspects of the Real that could bring us another kind of knowledge, a non-knowledge at the heart of darkness?
In Aristotle’s Metaphysics knowledge and sight are supreme (”intellect is to the soul as sight to the body”):
ALL men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight. For not only with a view to action, but even when we are not going to do anything, we prefer seeing (one might say) to everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things.1
This notion that the desire to know is a universal within all humans; that intellect, knowledge, and the discernment of difference among objects comes by way of this supreme physical sense – “makes us know and brings to light,” has been central to philosophy from the beginning. Even in Saint Augustine there was this acknowledgement that sight above all senses is central:
Since this is in the appetite for knowing, and since the eyes are the chief of our senses for acquiring knowledge, it is called in the divine language the lust of the eyes.
In his Summa theologiae, Saint Thomas Aquinas explains that reason is comprised of two powers: one cognitive, the other appetitive. The cognitive power is the intellect, which enables us to know and understand. The intellect also enables us to apprehend the goodness a thing has. The appetitive power of reason is called the will. Aquinas describes the will as a native desire for the understood good. That is, it is an appetite that is responsive to the intellect’s estimations of what is good or choiceworthy (ST Ia 82.1; QDV 3.22.12). On this view, all acts of will are dependent on antecedent acts of intellect; the intellect must supply the will with the object to which the latter inclines. In turn, that object moves the will as a final cause “because the good understood is the object of the will, and moves it as an end” (ST Ia 82.4).
For Aquinas the Will is the “Rational Appetite”. Thomas took himself to be following the lead of Aristotle. Yet he used the notion, which actually goes far beyond Aristotle, to develop a concept of how humans should live that at crucial points draws instead on Augustine and Plato. This Thomist conception of will, which has very much influenced our modern notions, is the foil against which Eckhart’s “live without why” is deployed. For Thomas the construct of will was complex and ambiguous: it included aspects of desire, deliberation, intention, choice, etc.
The primacy of intellect and perception over the appetitive will and desire has been central to Western metaphysics since Plato. Our reliance on the eyes as a supreme sense that works in alliance with our intellect in the pursuit of knowledge, understanding, and discernment or abstraction has held sway for as long. Plato has been the primal ancestor of the idea of perception as a force that is not merely receptive, but an active power of grasping the world.2 One difficulty stems from the fact that senses, as abstract entities, stand outside of the causal realm. The question then is how we can access these objects. Advocates of the Fregean sense view describe our access to senses by means of the metaphor of “grasping”—we are said to grasp the sense of an expression. In this sense “grasping” the sense of something in Frege’s view is then a matter of being able to understand the context within which it is expressed, etc. In this way grasping  is just a metaphor for a cognitive intellects ability to see, perceive and relate to the sense data observed.
For Plato perception is a kind of intellection. It is a power intermingled with intellectual cognitive capacities, but with its own directionality and purpose. It is a power that ensures our access to the world and its intelligible order, and a power that can be developed and habituated by continuous perceiving and by rationally developing on what is perceived. It is a power through which human beings learn some of the most basic things in the world. In Plato’s Timeous the concept of Aisthêsis (sensations, perceptions) is the first capacity mentioned, belonging to all human beings, in a list of innate capacities, followed by “love mingled with pleasure and pain”, as well as fear and spiritedness. (AP, p. 13) In fact the concept of the telos and primacy of sight-seeing would come from a passage in Plato’s Timeous:
As my account has it, our sight has indeed proved to be a source of supreme benefit to us, in that none of our present statements about the universe could ever have been made if we had never seen any stars, sun or heaven. As it is, however, our ability to see the periods of day-and-night, of months and of years, of equinoxes and solstices, has led to the invention of number, and has given us the idea of time, and opened the part to inquiry into the nature of the universe. … … the god invented sight and gave it to us so that we might observe the orbits of intelligence in the universe and apply them to the revolutions of our own understanding. For there is a kinship between them, even though our revolutions are disturbed whereas the universal orbits are undisturbed. So once we have come to know them and to share in the ability to make correct calculations according to nature, we should stabilize the straying revolutions within ourselves by imitating the completely unstraying revolutions of the god. (47a1–7; b6–c4) (AP, p. 24)
My point in this post is not to trace the history of sight, seeing, grasping, etc. through each and every philosopher up to our own time (a task that would take a book to clarify), but to show how central this reliance of sensation, sight, intellect as cognitive and active perception have been primary to our pursuit and desire for knowledge and knowing. Most of the battles over the primacy of intellect (cognitive perception) or appetite-will (affective relations) would culminate in Kant’s so called Copernican Revolution and epistemic turn, which like that astronomer who overturned the Aristotelian cosmos, would overturn the ancient conceptual universe.
Since Kant’s time we’ve come to believe that sensation is passive and perception active. Sensation is something that happens when sense-organs are stimulated; perception is the awareness of the external world based on sensation, and usually involves contributions on the part of the subject, whether associational, inferential, neural, or through sensorimotor activity. (AP, p. 275) For Kant, that the faculty of sensibility is affected by objects. A cursory study of the poets of sensibility and romantic period will attest to this Kantian conception of the passivity of sensation. Yet, the intellect was seen to respond to these passive impressions with an active cognitive power. In Kant the faculty of sensibility is a “receptive” faculty. It produces sensations when it is affected by objects. In empirical cognition, these sensations yield an empirical intuition. Kant also speaks of a pure intuition, devoid of sensation. Sensation is called the “matter” of intuition. Intuitions also have “forms” into which sensations are organized: space and time. Kant sometimes says this organization is carried out by laws of sensibility, which seem to be laws for placing sensations in spatial and temporal relation to one another. Kant (at least sometimes) ascribes this synthesis to the activity of imagination. At a general level, then, Kant holds to a view in which sensations arise passively and are ordered by imagination and understanding to yield perception of objects. (AP, p. 282)
During those long centuries when the Aristotelian cosmos gave way to our modern dynamic and chaotic cosmos a division between common sense perception and those revealed by the sciences (after Galileo) would become prominent. Ever since Plato the senses had been castigated as unreliable, confused, and were prone to illusion, whereas the intellect and cognitive powers of the mind were active and shaping powers that could discern truth, knowledge, and difference. More and more over the centuries a skepticism of the senses and sensation would divide philosophers which would lead to some strange and bewildering problems.
In fact the basic problems of our contemporary moment come down to this conflict over perception. The antagonistic relations with Realist and Anti-Realist philosophes are more about this problem of consciousness and our views on epistemology vs. ontology, etc. than over the postmodern notions of historicism. It all comes down to the problem of objects: Do things exist independent of our Mind, or are they always already bound to us, for-us (i.e., Mind-dependent). Instead of digging any deeper into the history of this problem – due to time and space constraints – I want to finish with my own stance in regards to this whole tradition; or, what I’ve been calling dark realism.

Dark Realism

In the seventeenth century we witness the demise of two core doctrines in the theory of perception: naive realism about color, sound, and other sensible qualities and the empirical theory, drawn from Alhacen and Roger Bacon, which underwrote it. This created a problem for seventeenth century philosophers: how is that we use qualities such as color, feel, and sound to locate objects in the world, even though these qualities are not real? This century witnesses the demise of two central elements in philosophical thinking about sensory perception, elements that go back at least to Aristotle. First is the view that the proper objects of each sense—qualities such as color and sound—are real members of the mind-independent world. The common sensibles such as size, shape, and motion are perceived by perceiving the proper sensibles. When color and the rest are ejected from the mind-independent world, philosophers find themselves compelled to offer a totally new account of how it is that the mind comes to the common ones. Is it by inferring size, shape, and motion on the basis of, say, color or felt pressure? Or is it a purely automatic operation, accomplished by divine decree? Our experience of the proper sensibles becomes problematic as well. How is it that a sensible quality like color gets ‘localized,’ that is, experienced as being on the surfaces of the body that causes it?3
The crisis also owes its origin to a second development. Since Galen, philosophers such as Ibn al-Hacen and Roger Bacon contributed to a unified program known as the ‘Baconian synthesis.’ This view posits species that pass into the eye and through the ventricles of the brain, ultimately uniting with species from the other senses in the organ of the common sense. Johannes Kepler in effect demolishes the Baconian synthesis. A new story has to be substituted; and it must be one that respects the new austerity of the world beyond the mind. (Ott, p. 1)
Theories of Perception have been with us from the beginning of philosophical reflection. If Aristotle is right then it is our reliance on the eye, on sight, on vision that has been central to metaphysics from the beginning. It’s the eye that allows us to see differences between things, to abstract out and differentiate the sensual qualities and profiles of objects, things, and entities. Since then the main problems over this reliance on sight is whether we are bound passively to the impression we receive from objects, or whether we actually construct and represent these objects by way of the brain’s pre-processing and structuring of these external things. Before Kant’s time most of this had come to a head in the reflections of empiricists and rationalists, the one relying on experience and sense-datum, the other relying on the intellect and cognitive powers of the Mind to construct the world by conforming it to the structuring processes of the Mind. As even John R. Searle as recently as 2015 in his book Seeing Things as They Are reminds us that,
The relationship between perceptual experiences and the real world—of which vision is the most important type of experience—was a major preoccupation, one may even say the major preoccupation, of Western philosophy for the three centuries after Descartes. Up to the twentieth century, epistemology was the center of philosophy and the mistakes that defined the field continue right up to the present time.4
My question is not to dispute this reliance on sight, eye, vision but rather to ask if this overpowering reliance has left out certain aspects of the Real which can never be seen or known through perception? What if most of reality is hidden, obscure, and outside our perceptual field of relations; along with being beyond the grasp of all the technics and mind-tools and heuristics, our conceptual frameworks and reflections? What if most of the Real is dark and unknown, and yet this very abyss of the Real thrusts itself at us at every moment of day or night, colliding with our body and interacting with our brain in inexplicable, strange, weird, and eerie ways that we’ve yet to understand or think about due to this bias of vision in philosophy?
William McNeill in his The Glance of the Eye: Heidegger, Aristotle, and the Ends of Theoryexplores the phenomenon of the Augenblick, or glance of the eye, in Heidegger s thought, and in particular its relation to the primacy of seeing and of theoretical apprehending (theoria) both in Aristotle and in the philosophical and scientific tradition of Western thought. McNeill argues that Heidegger s early reading of Aristotle, which identifies the experience of the Augenblick at the heart of ethical and practical knowledge (phronesis), proves to be a decisive encounter for Heidegger s subsequent understanding and critique of the history of philosophy, science, and technology. It provides him with a critical resource for addressing the problematic domination of theoretical knowledge in Western civilization.
What if this domination of theoretical knowledge is at the root of many of our problems in the sciences and philosophy, culture and even, – political concerns?  In this sense Dark Realism is about challenging the domination of theory and critique that has been based on this reliance on eye, sight, and vision. What if what we need is non-knowledge rather than theoretical knowledge in the sense of opening up our bodies to the suppressed modes of sense and sensibility – our affective relations to the unknown as unknown. Maybe our body rather than our mind/intellect holds the key to the darker noumenal  realms of the multidimensional Real that more and more is impinging on our lives, deeply influencing and affecting us through our senses and sensibility.
For far too long we’ve built up a cozy little world of human thought, a defense system of visual and perceptive relations, a mapping of the world and mind that helps defend us from the anxiety of the unknown and unknowable. Yet, once in a while chinks appear in the armor of this system of social relations, throwing us into that “cosmic alienage” of which H.P. Lovecraft’s character speaks. This sense of being caught between the wondrous and the uncanny, suddenly wandering in a weird and fantastic world of objects, things, and entities that we cannot reduce to our human relations, concepts, and perceptions. In such moments we feel the horror of things, a fear that an abyss or gap has opened up between us and the Real.
David Roden in Posthuman Life  Dark Phenomenology, will both offer the perspective that ‘absence’ not ‘presence’ is key to our current understanding of how we build up our perceptions of the world. As David reports it “the problem of interpretation arises because there are empirical and theoretical grounds for holding that some phenomenology is “dark”. Dark phenomenology is experienced; but experiencing it offers no standard for its own description or interpretation.” (p. 76) Unlike Roden’s phenomenological approach which is still based in the phenomenological method that relies of one of several types of reduction: epoché, phenomenological, transcendental, and eidetic reductions. Instead following the carnal phenomenologists like Levinas, along with Merleau-Ponty, Alphonso Lingis, and Graham Harman maybe what we need to forget vision and seeing and once again relearn the affective regions of being, where the formless and non-objective materiality out of which all things come and to which they eventually return. This vague layer of existence is without substance and can be described as the ungraspable medium of pure quality from which we derive our sensual enjoyment of the world. Because it is prior to and conditions objectifying acts, it is more primordial than Husserl’s sensual objects. Another name for it is “sensibility.”  And it is sensation that makes contact with it.5
This notion of contact, of touch has been a key to philosophy from its beginnings. Democritus, who explained sensation by the friction of atoms of different shapes and sizes, thought that all the senses were really only variations of the one sense of touch. Aristotle distinguished only four senses, since he was anxious to correlate the senses with the four elements – vision with water, sound with air, smell with fire and touch with earth, with taste being regarded only as a ‘particular form’ or ‘modification’ of touch. But Aristotle also suggested the necessity for a kind of sixth, quasi-sense, the sensus communis, the function of which was to mediate between the other five senses. Michael Serres in his book The Five Sense: The Philosophy of Mingled Bodies will discover this meta-sense even in the scholastics, and he will associate it with the skin, the epidermis; or, what Deleuze would term the ‘plane of immanence’ which pervades the body as the outer limit of sense.
Catherine Malabou in her forward to Tom Sparrow’s Plastic Bodies: Rebuilding Sensation After Phenomenology reminds us that phenomenology “made possible several claims about the body: that it is not the case that the body is the tomb of the soul, as Plato claimed; that it is not the case that the body is a neutral extension caught in the movement which animates it, as Descartes showed; and that the body is much more than the place of sensibility, as Kant defined it.”6 (PB, p. 15). Sparrow himself offers what he terms a post-phenomenological approach  by which he means “a perspective which is not simply anti-phenomenological, but one which has gone through phenomenology and retained its kernel of truth, even if this kernel proves to be non-phenomenological in nature.” (PB, p. 16) This sense that we shouldn’t abandon such thinkers and Husserl or Heidegger, or even those like Derrida and others who were influenced by them, but rather that one has to push through them and either absolutize or reverse their stance toward a new sense and sensibility.
As Malabou with her concept of plasticity reiterates the materiality of the body must be rethought. “Sparrow argues that the phenomenological flesh in fact lacks matter. We need to reconceptualize matter. How can we avoid lapsing into both the naturalization and neutrality of the body? How can we conceive of matter without reverting to mechanism? In order to properly distinguish matter from mechanism, we will call this post-phenomenological materiality plasticity. Plasticity is thus defined as that which comes after the flesh.” (PB, p. 16)
In this sense the body as well as the mind is undergoing an erasure as concepts, even as our notions of matter and life have in modern physics and biology been undergoing a series of transformations, reversals, and weird relations in which concept of plasticity offers a way forward. Sparrow calls his project a speculative aesthetics, basing it on a new empirical turn toward sensation. For Sparrow sensation is something that happens below the phenomenal level, so at best it is a mediated datum of consciousness. Both Merleau-Ponty and Levinas recognized this. How, then, can we speak of this non-phenomenal sensation? Sparrow’s contention is that we experience it primarily through its effects and can thereby think it on the basis of these effects. Perception, passion, cognition, consciousness, identity, and freedom are some of these effects. These are indeed accessed phenomenally, but as products of sensation. This is not to say that sensation is their efficient cause, however. It is to say that sensation is their necessary condition. Sensation is thus an object as well-suited for speculation as it is for empirical analysis. (PB, p. 17)
Alphonso Lingis in Sensation: Intelligence in Sensibility that to “sense something is to catch on to the sense of something, its direction, or meaning”. 7 He goes on saying,
But to sense something is also to be sensitive to something, to be concerned by it, affected by it. It is to be pleases, gratified, contented, and exhilarated, or to be pained, afflicted, and wounded, by something. A sentient being does not innocently array object-forms about itself; it is not only oriented in free space by their sense, it is subject to them, to their brutality and their sustentation. 
One may be receptive, passive, and sensitive, and, yet, this does not mean that sensibility is bound to the passive state, rather it moves with the “movement of existence, ex-ists” (S, p. 77). Beings both perceptible and imperceptible make an impression on our sensitive being because the active, self-propelling thrust of our being makes contact with them, with their volcanic forces that erupt into our lives as shocks unbidden. As Lingis says: “Sense-perceptions is in fact an apprehension of the forces of things, the possibilities that things are, an anticipation of the future of the environment, a clairvoyance” (S, p. 78). If as both Andy Clark (Surfing Uncertainty) and Jacob Hohwy (The Predictive Mind) argue that the brain is continuously modeling, simulating, predicting our environmental interactions of which we are for the most part completely unaware then this sense of anticipation and clairvoyance is part of this empirical sense apprehension taking place all the time.
If as R. Scott Bakker argues with his notion of “medial-neglect” of which I spoke of in my first post in this series then we are always in the dark, blinded both to the processes of this empirical registration and modeling simulation behind the gates of consciousness, and, as well, we are blind toward most of the surface tensions surrounding us in the environment due not to some inborn limitation, but to the very internal process of the brain itself which receives the empirical sense-data and then analyses it through neuroanalytical processing that finally delivers it to our conscious minds structured, and transformed through these very ill-defined processes. Looking to Kant to tells us about these processes would be like going back in pre-history to some early cave-dweller to ask them to describe modern atomic theory. Useless. The point is that we’ve moved on from Kant’s time, our sciences have now taken over this task of describing the way we perceive, the way we feel, the sense and sensibility of our bodily and mental registries. And, yet, there is something that exceeds this hard neurosciences, something that they cannot tell us. For all their descriptive power, with all the new technics and technologies of neuroimaging and the testing, interpretive, and analytical knowledge of the data they cannot explain the hard problem of consciousness, tell us why we are affected emotional beings, nor the intricacies of what lures us own, makes us angry of upset, joyous or tearful. They can describe how this works but not why, or what triggers these very real forces. We live in the darkness, act in the darkness, our ignorance surrounds us and drives us to question everything.  As Lingis tells us,
It is because we are first stricken with the void, haunted by the death everywhere lurking in the interstices of the world, affected by its nothingness, that we are touched, affected by, stabilized and steered by things, that the things have sense for us. (S, p. 79)
Yet, Lingis is still caught in the phenomenological circle of correlationism for all his concern, this experience is bound for him to the “sense for us”. This anthropomorphism pervades the phenomenological fervor. We must de-center this need to explain everything under the banner of the human – for us, and instead begin to listen to the other in sense, to the things themselves as they make contact with us, impinge on our lives and existence – listen to the inhuman as it is for-itself not us. Allow things to think within us, speak within us, be as they are within us. Things exist without us, but we have not allowed them a voice as voicing in this contact that is a sensing. 
In another passage Lingis speaks of Levinas whose “extended analysis of sensibility contains the bold and strange thesis that the exposure and subjection to being is itself subtended by an exposedness and subjection to alterity.” (S, p. 82) This sense of being open to the absolute alterity of things, exposing oneself to the Outside, the impersonal forces of the universe beyond our control or dominion, the impossible in its possibility. To enter the dark without imposing the human sovereign sense of our self-importance and superiority, or our human need to reduce everything to our own human proportions, our conceptual framework and enframing, maybe then we might begin to touch the face of existence on its own terms, begin to know and be known by that absolute alterity that both fascinates and horrifies us.
  1. Aristotle. The Complete Works of Aristotle: The Revised Oxford Translation, Vol. 2 (Bollingen Series LXXI-2). Princeton University Press; 6th ed. edition (September 1, 1984)
  2. José Filipe Silva, Mikko Yrjönsuuri (eds.) Active Perception in the History of Philosophy: From Plato to Modern Philosophy. Springer International Publishing, 2014 (AP)
  3. Ott, Walter. Descartes, Malebranche, and the Crisis of Perception. Oxford University Press; 1 edition (June 27, 2017)
  4. Searle, John R.. Seeing Things as They Are (Kindle Locations 203-206). Oxford University Press. Kindle Edition.
  5. Sparrow, Tom. The End of Phenomenology: Metaphysics and the New Realism (Speculative Realism EUP) (p. 122). Edinburgh University Press. Kindle Edition.
  6. Sparrow, Tom. Plastic Bodies: Rebuilding Sensation After Phenomenology. Open Humanities Press (March 15, 2015)
  7. Lingis, Alphonso. Sensation: Intelligence in Sensibility.  Prometheus Books (February 29, 1996)
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    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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