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Sacrifices

8/10/2017

1 Comment

 
Picture

I

Me(1), I exist-suspended in a realized void-suspended from my own dread - different from all other being and such that the various events that can reach all other being and not me cruelly throw this me out of a total existence. But, at the same time, I consider my coming into the world-which depended on the birth and on the conjunction of a given man and woman, then on the moment of their conjunction. There exists, in fact, a unique moment in relation to the possibility of me-and thus the infinite improbability of this coming into the world appears. For if the tiniest difference had occurred in the course of the successive events of which I am the result, in the place of this me, integrally avid to be me, there would have been "an other."
​The immense realized void is this infinite improbability and across it I, as imperative existence, play, because a simple presence suspended above such an immensity is comparable to the exercise of a dominion, as if the void in whose midst I am demands that I be me and the dread of this me. The immediate exigency of nothingness would thus imply not undifferentiated being but the painful improbability of the unique me.
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​The empirical knowledge of the structure this me has in common with the other mes has become an absurdity in this void where my dominion manifests itself, for the very essence of the me that I am consists in the fact that no other conceivable existence can replace it; the total improbability of my coming into the world poses, in an imperative mode, a total heterogeneity.
​A fortiori a historical representation of the formation of me (considered as a part of everything that is an object of knowledge) and of its imperative or impersonal modes dissipates, and this allows only the subsistence of the violence and the avidity for the dominion of the me over the void in which it is suspended; at will, even in its prison, the me that I am realizes everything that preceded it or surrounds it, whether it exists as life or as simple being, as a void submitted to its anxious dominion.
The fact of supposing the existence of a possible and even necessary point of view that demands the inaccuracy of such a revelation (this supposition is implied by the recourse to expression) in no way invalidates the immediate reality of the experience lived by the imperative presence in the world of me; this lived experience equally constitutes an inevitable point of view, a direction of being required by the eagerness of its own movement.

II

A choice between opposing representations must be linked to the inconceivable solution to the problem of that which exists: what exists as profound existence liberated from the forms of appearance? Most often the hasty and ill-considered answer is given as if the question what is there that is imperative? (what is the moral value) and not what exists? had been posed. In other cases-where philosophy is deprived of its object-the no less hasty response is only the perfect and partial avoidance (and not the destruction) of the problem, if matter is represented as profound existence.
But from this it is possible to see-within the relatively clear given limits, beyond which doubt itself disappears with the other possibilities-that, while the meanings of all positive judgments on profound existence are not distinguishable from fundamental value judgments, thought remains free on the other hand to constitute the me as a foundation of all value without confusing this me (the value) with profound existence, and even without inscribing it within the framework of a reality that is manifest but hidden from plain sight.
The me, completely other due to its constitutive improbability, has been rejected in the course of the normal search for "that which exists" as the arbitrary but eminent image of nonexistence; it is as illusion that it responds to the extreme demands oflife. In other words, the me, as an impasse outside of "that which exists"-and in which are found reunited, without any way out, all the extreme values of life-even though it is constituted in the presence of reality, does not belong in anyway to this reality, which it transcends. It neutralizes itself (ceases to be completely other) insofar as it ceases to be aware of the total improbability of its coming into the world, and consequently of its fundamental lack of relations with the world (to the extent that it is explicitly knownrepresented as the interdependence and chronological succession of objects-the ​world, as the integral development of that which exists, must in fact appear necessary or probable).
​In an arbitrary order where each element of self-awareness escapes from the world (absorbed in the convulsive projection ofthe me), to the extent that philosophy, renouncing all hope of logical construction, arrives at-as at an enda representation of relations defined as improbable (and which are only the middle terms of ultimate improbability), it is possible to represent the me in tears, or anxious; it can equally be thrown, in the case of a painful erotic choice, in the direction of a me other than itself but also other than any other. And thus the me can increase, as far as the eye can see, its painful awareness of its own escape out of the world-but it is only at the boundary of death that laceration, which constitutes the very nature of the immensely free me, transcending' 'that which exists," is revealed with violence.
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​In the coming of death, there appears a structure of the me that is entirely different from the "abstract me" (discovered, not through an active reflection reacting against all opposing limits, but through a logical investigation giving itself the form of its object in advance). This specific structure of the me is also distinct from the moments of personal existence, locked away due to practical activity and neutralized in the logical appearances of "that which exists." The me accedes to its specificity and to its integral transcendence only in the form of the "me that dies."
​But this revelation of the me that dies is not given each time simple death is revealed to dread. It supposes the imperative completion and sovereignty of being at the moment it is projected into the unreal time of death. It supposes at once the exigency and the limitless breakdown of imperative life, the consequence of pure seduction and the heroic form of the me; it thus attains the rending subversion of the god that dies.
​The death of the god is produced not as metaphysical alteration (concerning the common denominator of being), but as the absorption of a life avid for imperative joy in the heavy animality of death. The filthy aspects of the tom-apart body guarantee the totality of disgust where life subsides.
​In this revelation offree, divine nature, the obstinate orientation of the avidity of life toward death (as it is given in every form of play or dream) no longer appears as a need for cancellation, but as the pure avidity to be me, death or the void being only the domain where-by its very breakdown-a dominion of the me, which must be represented as vertigo, infinitely raises itself up. This me, and this dominion, arrive at the purity of their desperate nature and thus realize the pure hope of the me that dies: it is the hope of a drunken man, pushing the boundaries of the dream beyond all conceivable limits.
​At the same time the shadow of the divine person, laden with love, disappears-not exactly as vain appearance, but as dependence on a denied world that is founded on the reciprocal dependence of its parts.
It was the will to purify love of all preconditions that posed the unconditional existence of God as the supreme object of a rapturous escape from the self. But the conditional counterpart of divine majesty-the principle of political authority-leads the affective movement into the linkage of oppressed existences with moral imperatives; the affective movement is thrown back into the platitude of applied life, where the me as me withers away.
When the man-god appears and dies both as rottenness and as the redemption of the supreme person, revealing that life will answer avidity only on condition that it be lived as the me that dies, he nonetheless eludes the pure imperative of this me: he subjects it to the applied (moral) imperative of God and thus gives the me as existence for others, for God, and morality alone as existence for itself.
In an ideally brilliant and empty infinity, chaos to the point of revealing the absence of chaos, the anxious loss of life opens, but life only loses itself-at the limit of the last breath-for this empty infinity. The me raises itself to the pure imperative, living-dying for an abyss without walls or floor; this imperative is formulated as "die like a dog" in the strangest part of being. It abandons all applications in the world.
​In the fact that life and death are passionately devoted to the subsidence of the void, the slave's subordinate relation to the master is no longer revealed, but life and void are confused and mingled like lovers, in the convulsive movements of the end. Burning passion is no longer acceptance and realization of nothingness: nothingness is still a cadaver; brilliance is the blood that flows and coagulates.
And just as the freed obscene nature of their organs more passionately connects embracing lovers, so too the nearby horror of the cadaver and the present horror of blood tie the me that dies more obscurely to an empty infinity-and this empty infinity is itself projected as cadaver and as blood.

III

​In this hasty and still confused revelation of an ultimate region of being, at which philosophy, like all communal human determinations, only arrives in spite of itself (like a manhandled corpse), the fundamental problem of being was even suspended when the aggressive subversion of the me accepted illusion as the adequate description of its nature. In this way all possible mysticism was rejected, in other words, all particular revelation to which respect could have given form. Likewise, the imperative avidity for life, ceasing to accept as its domain the narrow circle of logically ordered appearances, had nothing more than an unknown death at the summit of its avid elevation and as object it had nothing more than the reflection of this death in deserted night.
Christian meditation before the cross was no longer rejected with simple hostility, but assumed in a total hostility that demanded embracing the cross-in hand-to-hand combat. And thus it must and it can be lived as death of the me not as respectful adoration but with the avidity of sadistic ecstasy, the surge of a blind madness that alone accedes to the passion of the pure imperative.
In the course of the ecstatic vision, at the limit of death on the cross and of the blindly lived lamma sabachtani, the object is finally unveiled as catastrophe in a chaos of light and shadow, neither as God nor as nothingness, but as the object that love, incapable of liberating itself except outside of itself, demands in order to let out the scream of lacerated existence.
In this position of object as catastrophe, thought lives the annihilation that constitutes it as a vertiginous and infinite fall, and thus has not only catastrophe as its object; its very structure is catastrophe-it is itself absorption in the nothingness that supports it and at the same time slips away. Something immense is liberated from all sides with the magnitude of a cataract, surging forth from unreal regions of the infinite, sinking into them in a movement of inconceivable force. The mirror that, in the crash of telescoping trains, suddenly slashes open one's throat is the expression of this imperative-implacable-but already annihilated irruption.
​In common circumstances, time appears locked-and practically annulled-in each permanent form and in each succession that can be grasped as permanence. Each movement susceptible of being inscribed in an order annuls time, which is absorbed in a system of measure and equivalence-thus time, having become virtually reversible, withers, and with time all existence.
​However, burning love-consuming the existence exhaled with great screams-has no other horizon than a catastrophe, a scene of horror that releases time from its bonds.
Catastrophe - lived time - must be represented ecstatically not in the form of an old man, but as a skeleton armed with a scythe: a glacial and gleaming skeleton, to teeth adhere the lips of a severed head. As skeleton it is completed destruction, but armed destruction amounting to imperative purity.
Destruction gnaws deeply and thus purifies sovereignty itself. The imperative purity of time is opposed to God, whose skeleton is hidden behind gold draperies, under a tiara, and behind a mask: the divine mask and suavity express the application of an imperative form, giving itself as providence for the management of political oppression. But in divine love the freezing gleam of a sadistic skeleton is infinitely unveiled.
​Revolt - its face distorted by amorous ecstasy-tears from God his naive and thus oppression collapses in the crash of time. Catastrophe is that by a horizon is set ablaze, that for which lacerated existence goes mto a IS the Revolution-it is time released from all bonds; it is pure change; It is a skeleton that emerges from its cadaver as from a cocoon and that sadistically lives the unreal existence of death.

IV

​Thus the nature of time as object of ecstasy reveals itself in accordance with the ecstatic nature of the me that dies. For the one and the other are pure change and both take place on the plane of an illusory existence.
But if the avid and obstinate question "what exists?" still traverses the immense disorder of living thought in the mode of the me that dies, what will be the meaning, at this moment, of the answer: "time is only an empty absurdity"?-or of all the other answers that refuse the being of time?
​Or what will be the meaning of the opposite answer: "being is time"?
​More clearly than in an order limited to the narrow realizations of order the problem of the being of time can be elucidated in a disorder embracing the ity of conceivable forms. First of all the effort at a dialectical construction of contradictory answers is set aside insofar as it is a prejudice that would evade the rending implications of any problem.
​Time is not the synthesis of being and nothingness if being or nothingness are only found in time and are only arbitrarily separated notions. There is, in fact, neither isolated being nor isolated nothingness; there is time. But to affirm the existence of time is an empty assertion in the sense that it gives less the vague attribute of existence to time than the nature of time to existence; in other words, it empties the notion of existence of its vague and limitless content, and at the same time it infinitely empties it of all content.
The existence of time does not even require the objective position of time as such; this existence, posed in ecstasy, means only the flight and the collapse of any object that understanding sought to give itself both as a value and as a fixed object. The existence of time projected arbitrarily into an objective region is only the ecstatic vision of a catastrophe destroying that which founds this region. Not because the region of objects is necessarily, like the me, infinitely destroyed by time itself, but because existence founded in the me suddenly looms there, destroyed, and because the existence of things is impoverished in comparison with that of the me.
The existence of things, assuming the value for me-projecting an absurd shadow-ofthe preparations for an execution, cannot enclose the death it brings, but is itself projected into this death which encloses it.
To affirm the illusory existence of the me and of time (which is not only the structure of the me but the object of its erotic ecstasy) does not therefore mean that the illusion must be subjected to the judgment of things whose existence is profound, but that profound existence must be projected into the illusion that encloses it.
The being which, under a human name, is me, and whose coming into the world-across a space peopled with stars-was infinitely improbable, nevertheless encloses the world of the totality of things precisely because of its fundamental improbability (which is opposed to the structure of the real giving itself as such). The death that delivers me from the world that kills me has enclosed this real world in the unreality of the me that dies.
Note
​I. ["Le moi," usually translated as "the I,"' "the Self," or (in psychoanalysis) "the ego," ' has been translated here as "the me" (or "me"), in order to remain faithful to Bataille's syntax. Tr.l
excerpt from the book: Visions of Excess Selected Writings, 1927-1939 by Georges Bataille
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1 Comment
db march
8/11/2017 05:59:41 pm

The major differences, "free will"!

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    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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