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Riots and the West

5/30/2017

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​Historical riots represent a challenge for the state because, in demanding the departure of those who rule it, they invariably expose it to a brutal, unprepared change, even to the possibility of its complete collapse (that is precisely what happened in Iran, thirty years ago, to the Shah's monarchical regime). At the same time, riots do not possess all the keys - far from it to the nature and extent of the change to which they expose the state. What is going to happen in the state is in no wise prefigured by a riot. 
Admittedly, in mass movements with a historical dimension there are always people who sincerely believe the opposite. They think that the popular democratic practices of the movement (of any historical riot, no matter when and where it occurs) form a kind of paradigm for the state to come. Egalitarian assemblies are held; everyone has the right to speak; social, religious, racial, national, sexual and intellectual differences are no longer of any significance. Decisions are ​always collective. In appearance at least: seasoned militants know how to prepare for an assembly by a prior, closed meeting that will in fact remain secret. But no matter, it is indeed true that decisions will invariably be unanimous, because the strongest, most appropriate proposal emerges from the discussion. And it can then be said that 'legislative' power, which formulates the new directive, not only coincides with 'executive power', which organizes its practical consequences, but also with the whole active people symbolized by the assembly. 
Why not extend these features of mass democracy, which are so powerful and inspiring, to the state in its entirety? Quite simply because between the democracy of the riot and the routine, repressive, blind system of state decisions - even, and especially, when they claim to be 'democratic' - there is such a wide gulf that Marx could only imagine overcoming it at the end of a process of the state's withering away. And, to be brought to a successful conclusion, that process required not mass democracy everywhere, but its dialectical opposite: a transitional dictatorship which was compacted and implacable. 
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Marx was unquestionably right, and I shall return to the rational paradox of an inevitable continuity between the egalitarian democracy established within itself by an historical riot and the popular dictatorship exercised without, in the direction of enemies and suspects, whereby an attempt is made to achieve political fidelity to the riot. 
​For now it suffices for us to note that a historical riot does not by itself offer any alternative to the power it intends to overthrow. There is a very important difference between 'historical riot' and 'revolution': the second, at least since Lenin, has been regarded as possessing within itself the resources required for an immediate seizure of power.
​That is why rioters have always complained about the fact that the new regime, following the riotous overthrow of the previous one, is in the main identical to it. The prototype of such similarity is the construction of a regime dominated by political personnel from the putative 'opposition' to the Empire after the fall of Napoleon III, the lost war and the riots of 4 September 1870. To make it perfectly clear whose side it was on, this 'new' government was to display an especial antipopular ferocity a few months later, by remorselessly massacring thousands of communard workers.
The communist party, such as it was conceived by the Russian Social Democratic Workers' Party and then the Bolsheviks, is a structure which, derived from a rigorous ​analysis of the Paris Commune by Lenin, declared itself capable of incorporating an alternative to the existing government and founding a new state after the complete destruction of the old Tsarist apparatus. 
When the figure of riot becomes a political figure - in other words, when it possesses within itself the political personnel it requires and resort to the state's professional nags becomes unnecessary - we can say that what has arrived is the end if the intervallic period, because a new politics has been able to seize on the rebirth of History symbolized by a historical riot. 
To return to the historical riots in the Arab world, especially Egypt and Tunisia, we already know that they are going to continue while becoming divided. Some of the rioters - the youngest, the most determined or the best organized - are going to declare that the transitional governments which have been established with difficulty, and which often conceal the persistence of the most important institutions of the old regime (for example, the army in Egypt), are so remote from the popular movement that they do not want them any more than they did Ben Ali or Mubarak. But for the moment these protests are not generating the idea on whose basis fidelity to the riot can be organized. Hence a vibrant indecision which, from a purely formal standpoint, closely equates the situation in the Arab world with situations already witnessed in the nineteenth century. 
​Ultimately, we cannot avoid the question: what criteria make it possible to evaluate a riot, to assess the scope of the historical reawakening it incorporates? 
​From the outset, the Western powers, and the media dependent on them, have had a ready-made answer. According to them, the desire inspiring the riots in the Arab countries is 'freedom' in the sense given this term by Westerners - namely, 'freedom of opinion' in the fixed framework of unbridled capitalism ('free enterprise') and a state based on parliamentary representation ('free elections', which select between various practically indistinguishable managers of the established system). 
Basically, our rulers and our dominant media have suggested a simple interpretation of the riots in the Arab world: what is expressed in them is what might be called a desire for the West. A desire to 'enjoy' everything that we, the drowsy, satiated inhabitants of the affluent countries, already 'enjoy' . A desire finally to be included in the 'civilized world' which Westerners, incorrigible descendants of racist colonists, are so ​certain of representing that they set up international 'courts' to judge anyone who asserts different values (which are indeed sometimes disreputable), or so much as affects to shake off the oppressive tutelage of the 'international community' (admittedly sometimes in purely self-interested fashion). In so doing, Westerners wrapped in the flag of Right forget that their alleged power to state the Good is nothing but the modernized name for imperial interventionism. 
Any mass movement is obviously an urgent demand for liberation. With respect to regimes as despotic, corrupt and in thrall to imperial beck and call as those of Ben Ali and Mubarak, such a demand is wholly legitimate. That this desire as such is a desire for the West is infinitely more debatable.
It must be remembered that the West as a power has not hitherto shown any evidence that it was in the least concerned with organizing freedom in the places it intervenes in, often with arms. What counts for our 'civilized' men is: 'Are you with us or against us?' This gives the phrase 'with us' the meaning of a slavish inclusion in the planetary market economy, organized in the relevant countries by corrupt personnel, in close collaboration with a counterrevolutionary police force and army, trained, equipped and commanded by officers, secret agents and racketeers who are just like back home. 'Friendly countries' such as Saudi Arabia, Pakistan, Nigeria, Mexico and many others are just as despotic and corrupt as Ben Ali's Tunisia or Mubarak's Egypt, if not much more so. But we scarcely hear those ​who emerged on the occasion of the events in Tunisia or Egypt as ardent defenders of all riots in favour of freedom pronouncing on that subject. One senses that our states prefer the firm calm ensured by friendly despots to the uncertainty of riots. But once a riot is open to being interpreted as a desire for the West, and even better ends up being such, our politicians and media will accord it a warm reception. 
​However, such an outcome is not guaranteed. The very fact that, via the handy megaphone of BernardHenri Levy, the French and British have ended up purely and simply inventing rag-tag and bob tail 'rebels' in Libya -of whom the only real effective ones have declared themselves to be ex-al-Qaeda (what a paradox!), but all of whom for the moment are under their heel (Libya is the only place in the world where people have the absurd idea of shouting 'Long live Sarkozy!') - arming them, leading them and guaranteeing them the supporting fire of their air forces, demonstrates the extent to which our governments ultimately fear the expression in genuine rebellions of anything other than an inordinate love of imperial civilizations. That people should be referring, after five months of action by French and British planes with American logistical support, their attack helicopters, and their officers and agents on the ground, to a moving 'rebel victory' is frankly ridiculous.
But this is the kind of victory (Alain Juppe stating, in a telling admission, 'We did the job') that Westerners adore. For when genuine popular rebellions are ​involved, they cannot help thinking that perhaps, after all, they are dealing with people who do not wish to shout themselves hoarse in support of Cameron, Sarkozy or Obama. Maybe - as their anxiety mounts all these episodes contain an Idea, as yet unformulated, which is highly displeasing to them. A conception of democracy completely opposed to their own, perhaps. In this state of uncertainty, they conclude, let us get our machine guns ready and confirm that they are in working order. 
In these conditions we must attempt to define more precisely what a popular movement reducible to a 'desire for the West' is or might be; and what the current riots, should they rise above this lethal temptation, could be. 
Let us try, then. A riot subject to a desire for the West takes the immediate form of an anti -despotic riot, whose negative, popular power is indeed that of the crowd, but whose affirmative power has no other norm than those vaunted by the West. A popular movement corresponding to this definition has every chance of ending in very modest constitutional reforms and elections firmly controlled by the 'international community'. From these, to the general surprise of supporters of the riot, there will emerge victorious either some well-known hired guns of Western interests, or a version of those 'moderate Islamists' from whom our rulers are gradually learning that there is nothing to fear. I propose to say that at the end of such a process we will have witnessed a phenomenon of Western inclusion. 
Among us the dominant interpretation of what is happening is that this phenomenon is the natural, legitimate outcome of the riots in the Arab world under the rubric of 'victory of democracy' . 
​Moreover, this explains why, by contrast, riots are brutally repressed and execrated when they occur at home. If a 'good riot' demands inclusion in the West, why on earth rise up where this inclusion is well established, in our robust civilized democracy? From time to time the flea-ridden, the Arabs, the blacks, the Orientals and other workers from hell may, without exaggeration, demand to be 'like us' - all the more so because it will not happen tomorrow, and in the meantime the good old colonial plunder that fuels our serenity will continue in various forms. At home, on the other hand, they only have the right to work and vote in silence. If not, look out! Cameron and his little London gulag for inner-city youth, Sarkozy and his anti-rabble Karchers, are guarding the walls of civilization. 
If it is true, as Marx foresaw, that the space of realization of emancipatory ideas is global (something, incidentally, that was not really true of twentieth century revolutions), then a phenomenon of Western inclusion cannot be regarded as genuine change. What would be a genuine change would be an exit from the West, a 'de-Westernization', and it would take the form of an exclusion. A daydream, you will say. But it could be that it is right there, in front of our eyes. And in any event this is what we must dream, because this dream makes it possible, without reneging on everything we have stood for or sinking into the 'no future' of nihilism, to go through the painful years of an intervallic period. ​
​ALAIN BADIOU​/THE REBIRTH OF HISTORY/ Times Of Riots and Uprisings
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    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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