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Posthuman Accelerationism

12/12/2017

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by Steven Craig Hickman
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It is thus necessary to make a distinction between speed and movement: a movement may be very fast, but that does not give it speed; a speed may be very slow, or even immobile, yet it is still speed. Movement is extensive; speed is intensive. Movement goes from point to point; speed, on the contrary, constitutes the absolute character of a body whose irreducible parts (atoms) occupy or fill a smooth space in the manner of a vortex, with the possibility of springing up at any point.
– Deleuze & Guattari, A Thousand Plateaus
Accelerationism is a community blog with several well known young philosophers investigating theories of an accelerated futurism: Tristam Adams, Jon Lindblom, Andrew Osborne, Benedict Singleton, Nick Srnicek, James Trafford, Tom Trevatt, Inigo Wilkins, Alex Williams, and Peter Wolfendale. I’ve covered much of this territory before (here) but thought I’d take a second look.

In a post Some Friendly Questions Pete Wolfendale of Deontologistics fame tells us that the group has “taken quite a bit of flack online since the site went up, some of it informed and well intentioned, some of it the complete opposite, and much of it lying at various points in between”. I admit to being critical of the manifesto (pdf) by Nick Srnicek and Alex Williams in my previous post. My friend Levi in a post affirming aspects of Srnicek and Williams manifesto mentioned in passing – commenting on my post, that “Perhaps I just completely fail to understand what the accelerationists are on about, but I find noir’s picture unrecognizable”. So I thought to myself: was my appraisal that far off base? Does this accelerationism deserve a second look? I thought “Okay, let’s give them the benefit of doubt, take another look, see exactly what it is they are saying to us. For those that are interested there is a five part series on Social Accelerationism on the Social Acceleration blog (here) which I touch base with below as another aspect of what I perceive as part of several conditions for an accelerationist critique; or, as I define it a temporal critique. I know that for the most part Srnicek and Williams manifesto dealt with a specifically political vision, but we should also see accelerationist discourse as viable in other domains as well.

What the Accelerationists seem to be saying is that we need a return to modernity rather than this dead zone of postmodern boredom and malaise and stasis that offers little more than a postnihilist rapture in transhumanism or a politics of despair in some technocratic capitalist realism. But which path of acceleration shall we take: Nick Land and his Reactionary followers on the Right (see Outside In) offer the Dark Enlightenment with their ringleader, Mencius Moldbug to run the global circus; while Nick Srnicek and Alex Williams (Manifesto) and their ensemble of Accelerationists on the Left seek another path, which seems to be a return to an ultra-modernism. McKenzie Wark offers a critique of Nick’s and Alex’s Manifesto as well (see both from here). I have spoken of Accelerationism as well in previous blog posts (here) and (here).
Wolfendale’s post relates answers to some questions provided by Tom O’Shea that he hopes will alleviate some of the criticisms as well us relaying vital information about this project. The first question “Does accelerationism collapse into mere futurism—simply substituting abstraction for mechanics (e.g. HFT for cars)?” deals with difference and could be expanded to include: what is the difference between accelerationism and futurism, what are the relations between the two concepts if any, and can we equate the two concepts or notions as equivalent, can the one be reduced to the other or vice versa? Wolfendale tells us succinctly that
“Accelerationism is in many ways an attempt to revive previous cultural and theoretical ways of relating to the future that have been suppressed, subverted, or otherwise simply degraded in the latter half of the 20th century to now. Amongst these the notions of modernism and futurism and the cultural movements associated with them are crucial predecessors to anything we’re doing.”
This revivication of modernism and futurism within a socio-cultural theoretic formation entails us to first understand just what was “suppressed, subverted, or otherwise degraded” by the post-modern turn that seems to be the central to their argument. If this is so then we need first to understand what these new accelerationists see from that historical matrix of ideas and concepts alleged under the notions of modernism and futurism. Ezra Pound probably typified in his statement: “Make if New!” the essential screed of the modernist ethic. Yet, modernism cannot be reduced to simple screeds, it is too complex, too full of antagonistic elements and movements to be reduced to an essentialist discourse of any type or persuasion. Harold Rosenberg once argued that the progenitor of modernism was none other than the poet, Baudelaire “who invited fugitives from the too narrow world of memory to come aboard with him in search of the New”. 1 Some have suggested that The Scream injects that sense of apprehension and angst that is central to the modernist spirit. As Peter Gay remarks in his seminal study of the period:
The Scream, widely considered the quintessence of modern angst, which he revisited in several versions from 1893 on, shows a scantily articulated figure— whether man or woman is impossible to determine— its hands clasped to its cheeks, its eyes staring, its mouth wide open, standing on a long bridge, with ominous clouds swirling around. We have it from Munch himself that the idea for this portrait of a nervous fit came to him after experiencing an overpowering anxiety attack. But usually its untold thousands of viewers have generalized his nightmarish vision and read The Scream as the artistic epitome of the nervous unease that observant contemporaries thought was haunting crowded and bustling urban existence in the 1890s.2
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The Scream - Munch
There were others within modernism that felt a need to open new spaces for thought, art, sociality, etc., and to do that they suggested we should begin by a few deft acts of destruction. In an extreme movement against the reactionary forces within bourgeois society the outspoken French Realist critic and novelist Edmond Duranty had suggested that the Louvre, that “catacomb,” be burned to the ground, an idea that the Impressionist painter Camille Pissarro happily endorsed some two decades later. The demolition of these “necropolises of art,” he thought, would greatly advance the progress of painting. Indeed, at their most bellicose, modernists refused to entertain any traffic with what Gauguin snidely called “the putrid kiss of the Ecole des Beaux-Arts.”(ibid. KL 424-430)
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Manifesto of Futurism
But then we come to the Italian Futurists, who, not unexpectedly, made destruction of these bourgeois institutions an ingredient in their immoderate program of aggression against contemporary culture: “We want to demolish the museums, the libraries,” exclaimed Filippo Tommaso Marinetti, the group’s founder, in his Initial Manifesto of Futurism of 1909, “combat moralism, feminism, and all opportunistic and utilitarian acts of cowardice.” Hostility could hardly go further short of direct action. At its most central futurism was about speed: Futurists insist that literature will not be overtaken by progress; rather, it will absorb progress in its evolution, and will demonstrate that such progress must manifest in this manner because Man will use this progress to sincerely let his instinctive nature explode. Man is reacting against the potentially overwhelming strength of progress, and shouts out his centrality. Man will use speed, not the opposite. F. T. Marinetti was very active in Fascist politics until he withdrew in protest of the “Roman Grandeur” which had come to dominate Fascist aesthetics. Mussolini once said that the historic soil of Rome had ‘a magical power’. For fascism, the discovery and restoration of Roman ruins was mainly ‘symbolic archeology’, inspired by a mythical attraction towards a ‘sacred centre’ and a desire to come into contact with its ‘magical power’. The fascists also treated the ‘birth of Rome’ ceremony as an initiation ritual, intended to familiarize initiates with ‘romanita’. This ceremony was also inspired by ‘a “divine will”, by an imperial and powerful will’, through which ‘the new Italian resumes spiritual contact with ancient Rome.3 As Peter Gay remarks:
The Futurists’ public declamations, in large part written by their leader and self-appointed spokesman, Marinetti, and noted for their fierce anti-traditional and uninhibited tone, broadcast their case for bellicosity, together with calls for manliness. They were a blatant symptom of discontent with a foreign policy of compromise, and the anxiety about what many termed a nationwide failure of male self-confidence. This ideology made them ideal forerunners for the Fascists’ ambitious, if vague, agenda. Thus several elements of modernism entered Fascist culture with no need for translation. (Kindle Locations 6903-6907).
All of this brings us back to our New Accelerationists, and to the question that Wolfendale paraphrased as “in what ways are we not simply returning to these concepts/movements, but trying to inherit and develop them?” Wolfendale argues that instead of the nostalgic language of return, rehabilitation, or defence Accelerationism offers a model of inheritance and development. First, he tells us that this new accelerationist creed situates itself within a Hegelian tradition of dialectical historicism. Yet, against some of the more encrusted conceptual notions associated with Marxian absorption of Hegelian dialectic for historical materialism Wolfendale offers this ‘stripped-down’ version without the excess baggage of Marx’s various linguistic and conceptual trappings. Wolfendale disparages both Alain Badiou and Slavoj Zizek for what he terms their resurrection of Hegel, insofar as it just looks like Lacan/Sartre/Schelling wearing a Hegel mask.
“What of futurism and modernism then?,” asks Wolfendale. Applying his ‘minimalist dialectic’ he informs us that we can now separate the truth from the falsity that has been obscured by both the disparagement of post-modern turn theorists or sublimated by contemporary capitalist discourse out of touch with these radical notions. Against those supposed post-moderns he would revive Lyotard – who has fallen out of favor in recent critical history, saying, the “point is that Lyotard’s thought explicitly denies anything like a historical epoch of ‘postmodernity’, and that anything which self-identifies as postmodernism on the basis of an analysis of such an epoch is thus highly suspect.” The point is for the new accelerationist is to bypass postmodernity altogether as if it were itself an illusionary project that had no bearing on the return of modernism and futurism.
​
Instead he offers a Futurist Opportunism that opposes three aspects of the political: 1) political nostalgia (any notion of a “return to the good old days of revolutionary praxis, etc.”); 2) political activism (which stuck in the moment, the eternal now, offers no view onto the future coming at us); and, 3) political eschatology (“whose relationship to the future has become pathological”). One is reminded of Matteo Pasquinelli who in his ‘Manifesto of Urban Cannibalism’, says, “if in the modern age ‘Europe was beginning to devour, to digest the world’, urban cannibalism is the nemesis of late capitalism”. Such apopcalypticisms offered an eschatology of the political that could open new spaces of struggle against a capitalist totality – methodologically reframing Western neoliberal economics – which on the one hand appears to be unavoidable, and on the other hand constantly changes its form. What these new accelerationist oppose is not so much this pop-culture of zombie capitalism discourse as it is any “consideration of future social transformations from both theoretical attempts to identify the enabling conditions of these transformations in the present and practical attempts to act upon them to bring about such transformations”. So its a need to find the new possibilities or conditions of the future in the present that might offer real change and social transformation that is at stake rather than some dire need to enter the post-apocalyptic wasteland of World War Z variety.

Wolfendale tells us that what accelerationsism is most against is the “bland techno-capitalist vision of incrementally upgrading of the present state of affairs, which lacks both plausibility and vision”. And that what we need are new visions, by “creating a new link to history, by finding opportunities in the present to appropriate trends from the past and accelerate them into the future”. Which makes it seem like accelerationism is a sort of ‘time-machine’ that is able to exploit opportunities within events of our moment, as well as movements still viable with events of the past – which makes me beg the question why they despise Badiou/Zizek so much, since this is much the same as what those two argue for in their ‘Idea of communism’ essays. And, not to be matched, they want to accelerate the present and past into the future. How is this possible? What concepts are notions of Time does this accelerationist philosophy conceive as its central insight? Do we enter this future through some speed machine, some strange twisting of time and gravity, a loop through the infinite wormhole of possibility; or, is our temporal registry skewed beyond our limited Kantian categories, bound to an engine of necessity that slows us to a standstill allowing the past and future to bleed into our present finitudes like so many small rivulets from a great river that has no beginning and no ending.
​“The imperative is to see both the past and the future in the present, in the nooks and crannies of the current system, and to exploit these mercilessly, without waiting for some deferred revolutionary horizon or mourning the passing of the old conditions that may have made it possible.” says, Wolfendale.  In other words time is not some object situated in the past or future, it exists in the very movement of our present global system, waiting for us to exploit it without mercy or forethought. This is sounding more like Harman’s ‘Time is an Illusion’, or like Julian Barbour’s ideas of all those pockets of time sitting out there disconnected waiting to be exposed and manipulated, each isolated in their own eternal nows. If the past and future exist to be manipulated in this eternal now of our present moment then what is accelerationism? Is it a speeding up of the mind itself to light speed? Does the mind overcome the inertia of universal entropy? Do we suddenly allow the past and future to bleed into the present making our ability to change the political systems at will? Are do we anticipate the future by inventing it out of our past and present needs? Or, better yet, maybe it is the future that is inventing us out of the specters of past civilizations, cracking open the dead zones of lost realities, pulling out of their twisted faded shadow life the formations for our present dispositions?
From its beginnings Modernism and Futurism have practically embodied the experience of acceleration: “modernity is about the acceleration of time,” ran Peter Conrad’s influential formula. This is confirmed by the testimonies from the “epochal threshold” investigated by Koselleck as well as by the theoretical frameworks of “classical” sociology. From Simmel’s observation of the continuous “heightening of nervous life” in the modern metropolis to Weber’s analysis of the time discipline of the Protestant ethic, for which wasting time is the “the deadliest of all sins,” and from Durkheim’s fear of anomie as a result of overly rapid social change to Marx and Engel’s dictum that capitalism’s inherent tendency is to make all that is solid “melt into air,” classical sociological analyses of modernity can always be reconstructed as diagnoses of acceleration.4
So the key to Accelerationism is a new theory of Time or the temporal use of history and the future in the present. Could it be that the post-modern turn forgot about Time? That it formulated simulations in a void, created static models based on mathemes that were in themselves based on Platonic entities rather than the real processes of change in the world? Maybe the reason for this is above all a “forgetfulness of time” in twentieth-century social-scientific theory, which notoriously preferred “static” models of society and modeled the modernization process (almost entirely according to the analytical pattern of a “comparative statics”) along the dimensions of structural differentiation, cultural rationalization, the individualization of personality, and the domestication of nature (Hartmut p. 300). What if there was not just one monolithic past, present, and future but a plurality of bubbles or spheres of time? What then? What if there are many types of acceleration, and not all on the same time track, but colliding with each other in ways we have yet to understand?
What if we break it down into three complementary components of acceleration as Hartmut Rosa does in Social Acceleration: A New Theory of Modernity:
1) technical acceleration, that is, the intentional acceleration of goal-directed processes. From this perspective, the acceleration history of modernity essentially represents a history of the progressive acceleration of transportation, communication, and production.
​
2) the acceleration of social change, that is, the escalation of the rate of social change with respect to associational structures, knowledge (theoretical, practical, and moral), social practices, and action orientations. As Hartmut puts it : Here “acceleration” means primarily the accelerated change of fashions, lifestyles, work, family structures, political and religious ties, etc. For the definition and empirical operationalization of this form of acceleration I drew on the concept of the contraction of the present introduced by Hermann Lübbe, but also justifiable on systems-theoretical grounds. Accordingly, “the acceleration of social change” means the following: the intervals of time for which one can assume stability in the sense of a general congruence of the space of experience and the horizon of expectation (and hence a secure set of expectations) progressively shrink in the various domains of society, whether these are understood in terms of values, functions, or types of action, although this shrinkage neither occurs in a unilinear way nor at the same tempo across the board. Thus the acceleration of social change can be defined as the increase of the rate of decay of action-orienting experiences and expectations and as the shortening of the periods of time that are defined as “the present” in the respective spheres of society.(p. 301)

3) the acceleration of the pace of life, represents a reaction to the scarcity of (uncommitted) time resources. This is why, on the one hand, it is expressed in the experience of stress and a lack of time, and, on the other, it can be defined as an increase in the number of episodes of action and/ or experience per unit of time.
Along with this is certain counter tendencies or antagonistic forces that seek to bind acceleration and curtail its effects. She terms these counter-dynamization processes:

first, there are natural geophysical, biological, and anthropological speed limits, that is, processes that either absolutely cannot be manipulated or only at the price of a massive qualitative transformation of the process to be accelerated;

second, there are territorial, cultural, and structural “islands of deceleration,” i.e., areas that are in principle susceptible to modernization and hence to processes of acceleration but that have, up till now, not been caught up in them or have managed (at least for the time being) to remain idle. They thus appear to be places where “time stands still.”;

third, there are in many fields of action blockages and slowdowns occur again and again as unintended side effects of acceleration that can lead to dysfunctional and, to some extent, pathological consequences. The most well-known example of this is the traffic jam, though economic recessions and forms of depressive illness can also be placed under this heading. Yet beyond this, acceleration-induced unintended slowdown also occurs at the interface points of functional systems or processing cycles when these prove to be capable of acceleration to different extents, which causes desynchronization problems that are expressed in unwanted waiting times: for instance, when the new long-distance express train arrives at the station twenty minutes earlier than the old long-distance train did, but the local commuter train comes at the same time it did before;

fourth, there are phenomena of intentional deceleration, which appear in two different forms: either as “functional” or “accelerative” deceleration in the sense of individual and collective moratoria or phases of recuperation (as in the four-week retreat of a CEO to the tranquillity of a monastery) that ultimately serve the goal of further increases of speed (for example, in the form of an increased capacity for innovation) or as “ideological” deceleration movements that often have a fundamentalist or antimodernist character and aim at genuine social slowdown or a stalling of the acceleration process in the name of a better society and a better form of life. This idea of deceleration may even be on the verge of becoming the dominant counter-ideology of the twenty-first century;

and, fifth, there are cultural and structural phenomena that embody a tendency toward rigidity. This tendency does not appear to be a self-standing principle, but rather the paradoxical flip side of social acceleration. These phenomena constitute the basis for the experience of an uneventfulness and standstill that underlies the rapidly changing surface of social conditions and events, one that accompanies the modern perception of dynamization from the very beginning as a second fundamental experience of modernization. It is often precisely in phases of an intense surge of acceleration that this phenomenon is reflected individually in manifestations of “ennui” or “existential boredom” and collectively in the diagnosis of cultural crystallization, or the “end of history,” but in both cases as the perception of a return of the ever same.(303-304)
It was Niklas Luhmann among other representatives of systems theory who defended the idea that the principle of functional differentiation is generally accompanied by the heightening and temporalization of complexity: decisions are not all made simultaneously, but rather a growing number are displaced into the future, thus constantly increasing the amount of open and realizable options. So the notion of accelerating our options and programs into the future has its own lineage. If the Enlightenment project can be seen as the temporalization of history with its concomitant of speed, then post-modernity can be seen as the detemporalization of history into static modes of life. In our time we are seeing the political project of modernity coming possibly to its end as a result of the desynchronization of socioeconomic development and political action. The dialectical inversion of acceleration and movement into rigidity and standstill, which is, so to speak, the leitmotif of this analysis of the modern acceleration process, which culminates in a “postmodern” political culture that dispenses with the claims to autonomy and identity that have always characterized the project and ethos of modernity.(314) Wark at the end of the essay gives some cogent advice:
What remains is to push it a little toward a more ‘left-accelerationist’ position, without lapsing into the sins of the left: the fetish of politics as the magical solution to everything high among them.
Ours has been seen as the age of ‘Time Sickness’, of too little time and too much speed all colliding in a time-induced void that offer ‘pathologies of change’ rather than change itself. Caught between modes of acclerationism/decelerationism we find ourselves pulled by forces into temporal dilemmas that have opened wounds in our collective as well as singular psyches, opening flows that end in stasis, or produce blockages that open onto chaos and timeless contingencies. Because of this the old critiques of alienation must become for us a Critique of Time. As our socioeconomic and technocapitalist spheres of influence seep between time past,present, and future, and our movements speed up in endless cycles of rage, our ability to control those forces through collective decision making processes are slowing down to zero. And more the acceleration of technique leads to the apparent slowdown and collapse of the environment and natural resource base that sustains this acceleration process.
​
What we are seeing in our time is the end of the Enlightenment project, an end to modernity and postmodernity as new forms of posthuman subjectivity begin to open up alternative paths and lines of flight, and make inroads from the future into our present moments. New modes of perception, new ways to process speed, and new forms of individual and collective self-relations are even now in the midst of forming as these new modes of existence insert themselves within the wounds or interstices of our forgotten lives. What these new modes of existence and posthuman subjectivity might entail are still open possibilities, yet fragments of that future lie scattered everywhere in our present moments waiting to be awakened and put into play. How we approach this maddening moment as the forces of acceleration/deceleration seem locked in eventful battle is undecided and undecideable. Yet, the breaking of the symmetry of time in synchronic-diachronic lines of flights are bifurcating outward even now.
Long before these forces play themselves out and before that point is reached when capital consumes the last of earth’s resources these ‘pathologies of acceleration’ might well have replaced us with our posthuman progeny through some as yet unknown bifurcation in time. Yet, if we can establish a temporal critique worthy of a new Posthuman project who can say what possibilities will remain to us as we open that past and that future in our present moments of empirical movement. Cracking open the dark rift that bars us from that future where our own singularities await us on the final speed bump at the edge of time, we may just discover the unique potential that awaits the human species itself as the conditions for its own possibilities flowers into a thousand resilient forms. If Utopia is only the possibility of hope that keeps us following those lines of flight toward impossible futures, and its opposite is the dystopic entropy of a false stasis at the end of the line enfolding us into that dark abyss from which there is no exit, then what is the path between – the one that offers us the only balancing act worth having and living, that of reality itself?
1. Harold Rosenberg. The Tradition of the New. (1959)
2. Gay, Peter (2010-08-16). Modernism: The Lure of Heresy (Kindle Locations 2004-2010). W. W. Norton & Company. Kindle Edition.
3. Fascism as Political Religion. Emilio Gentile. Journal of Contemporary History, Vol. 25 No. 2/3 (May-Jun., 1990) pp. 229-251)
4. Rosa, Hartmut (2013-05-21). Social Acceleration: A New Theory of Modernity (New Directions in Critical Theory) (pp. 299-300). Columbia University Press. Kindle Edition.
the essay is taken from:
socialecologies
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    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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