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'So What' (soft subversion) - Felix Guattari

3/19/2017

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​Lets face it, the economy of collective desire goes both ways, in the direction of transformation and liberation, and in the direction of paranoiac wills to power. From this vantage point it is clear that the left, and the Socialists above all, have understood nothing. Look at what they did with the movement "SOS Racism": they think that they've changed something with their million buttons, but they didn't even consider talking to the people at stake. Has this publicity campaign changed anything in social practice, in the neighborhoods or in the factories? I know some "beurs," AlgerianFrench people who have been rubbed the wrong way by this new kind of paternalism-fraternalism. I don't deny the positive aspects of that campaign, but it's so far off the mark!
The passion for existence is short-circuited by the immersion of individuals into a network of ever more infantile relations of dependence. This corresponds to the way production machines, instruments of the media, social ensembles and public assistance institutions are being used to capitalize human subjectivity so that it disciplines itself and works toward sustaining an old social order, an order composed of hierarchies that are sometimes inherited from the middle ages. It's stupid, but that's how it is !
​
What's miraculous about this new capitalism, which is as prevalent in the East as in the West, is that these values, these insipid systems of sensibility, these flattened-out conceptions of the world, are internalized, are consciously and unconsciously adopted by most people. This makes for the unpalatable ambiance that spreads over just about everything, and for the massive and loathsome increase in religiousness.

Meanwhile, infantilizations of immense proportions are underway. These are really the top priorities, the key enterprises. In a manner which I hope is humoristic, I see the history of human subjectivity as a tremendous succession of collapses. In comparison to ours, Neolithic societies were certainly richer, being extraordinarily capable of perceiving elements of the cosmos and of poetry; the sketch marks of Lascaux, body painting, dance—all amazing.
And yet, parallel to this impoverishment of content in individuals as producers of subjective singularities, there is an absolutely fantastic expansion of machinic phylums, that is to say, of all the processes of selection, elimination and generation of machines by machines, which never cease producing new, artistic as well as scientific and technical possibilities. Thus, on the one hand there is the infantilization of the production of subjectivity, with the intense binarization of messages, uniformization and unidimensionization of relations to the world and, on the other, expansion of other non-denotative functions of language: the composition of rhythms and the unprecedented production of relations to the world.

I have always been bothered by the din made about the theme of "science without conscience." This is foolish, since it is only because of this very same subjectivity and its ever-accelerating, irreversible degeneration that machinic systems are able to take off the way they do. And isn't it also kind of stupid to hope to improve the condition of the human, one of the most vulgar, mean and aggressive of all species? I am not afraid of machines as long as they enlarge the scope of perception and complexity of human behavior. What bothers me is when people try to bring them down to the level of human stupidity.
​
I am not a postmodernist. I don't think that scientific and technological progress must necessarily bring about a "schiz" in relation to desire and creativity. On the contrary, I think that machines must be used—and all kinds of machines, whether concrete or abstract, technical, scientific or artistic. Machines do more than revolutionize the world: they completely recreate it.
Subjectivity works the same way. It is increasingly manufactured on a worldwide scale. I don't only mean to say that representations of sociality and social hierarchy tend toward a general unification. Actually, the fabrication of subjectivity also concerns very varied models of submission to productive processes, like particular relations to abstractions of the economic order. And it goes much further than that. From infancy, the intelligence, sensibility, behavior and fantasy of children are shaped so as to make them productive and compatible to social conditions. And I insist that this takes place not only on representational and emotional levels: a six-month-old put in front of a television will structure his perception, at that stage of development, by fixing his eyes on the television screen. The concentration of attention upon a certain kind of object is part of the production of subjectivity.

Thus we get beyond the simple domain of ideology, of ideological submission. Subjectivity from this point of view has nothing to do with Althusser's notion of the ideological apparatus, because it is produced in its entirety and, particularly, its components involve what I call a-signifying elements, which sustain relations to time, to rhythm, to space, to the body, to colors, to sexuality...

From there all kinds of attitudes are possible. For instance, after 1968, people were filled with nostalgia when Illich's ideas about returning to the smallest units of production, about conviviality, etc., became popular. Or there were those of American neo-liberals like Milton Friedman & Co., who cynically disagreed: you can say whatever you want, however you want,but the transformations of capitalism are irreversible. While it is true that capitalism has wreaked havoc all over the world, taking into account demographic pressures it would have been much worse without it.
​
However disgusting these guys are, one can't always cling to the past. I am completely in favor of defending the environment, of course. Only it must be admitted that technico-scientific expansion is irreversible. The real question is to bring about molecular and molar revolutions capable of radically altering its finalities since—and this has to be said again and again—a mutation does not have to be catastrophic. The ever-more artificial processes of subjective production can very well be associated with new social and creative forms. That's where the cursor of molecular revolutions is located.
​This whole business of reclaiming cartographic references of individual and collective subjectivity is not just a matter for psychologists, analysts, educators, media or publicity people, etc. It involves fundamental political questions, which are even more urgent today than they were twenty years ago. But our heads are still in the clouds. The hardheadedness that characterized the social critique during the period of the "new culture" seems to have collapsed. The only thing that the culture values is competition— in sports, business and politics.
Perhaps I am a naive and incorrigible optimist, but I am convinced that one day there will be a return to collective judgment, and these last few years will be considered the most stupid and barbaric in a long time; barbarity of the mind and in representations, but also in reality. What is happening to the Third World and with the environment is truly monstrous, yet people continue to view things through the calm perspectives of actors, journalists and media personalities. Nobody wants to know too much or think ​too much: "It's going badly, but it's still moving ahead. Progress marches on, so all we have to do is wait. It'll all work out." 
​It appears to me essential not to let things fizzle out, but to reestablish, as fast as possible, a social practice. A practice—a militant stance, even if that makes people laugh or gnash their teeth—that would not be cut off or specialized, but would establish a continuum between political, social and economic questions, technico-scientific transformations, artistic creations, and the management of everyday problems, with the reinvention of a singular existence. From such a vantage point, the present crisis could be considered a dysfunction in social semiotization. It is obvious that the mechanics of semiotic and institutional management in the flux of production and circulation correspond less and less to the evolution of productive forces and collective investments. Even the most narrow-minded economists are stunned to discover a sort of craziness in these systems and feel the urgent need to find alternatives. 
​But what? There is no answer if the analysis keeps focusing on dysfunction. Because what prevents the possible elaboration of alternatives—the old idea of a "New International Order"—is not only the "selfishness of oligarchies"—even when this exists—nor even their congenital idiocy. Instead, you come up against another phenomenon, linked precisely to the worldwide production of subjectivity and its ever-greater integration into every human or machinic function: what I call WIC, World Integrated Capitalism.
Let's take the case of Iran.. This ancient Third World country had the means to produce a fabulous economic take-off, becoming an international power of the first order. And then a mutation in collective subjectivity occurred which completely upset that system, plunging the country into a complex—at once revolutionary and reactionary—situation, with the return to fundamentalist Shiism and its awesome archaic values. What took precedence there was ​not the interests of workers, peasants or intellectuals. A passion seized a large portion of the Iranian people, led them to choose to exist through a charismatic leader, through a religious and ethnic difference akin to a collective orgasm.
​Today, all political systems, in varying degrees, are confronted with the question of subjective identity. This is what sometimes makes international relations so maddening, since they depend less on arms, on the opposition between East and West, etc., than on these kinds of questions, which seem aberrant. The Palestinian or Irish problems, the national claims of the Basques, Poles or Afghanis actually express the need for human collectivities to reappropriate their own lives, their own destinies through what I call a process of singularization. This emergence of dissident subjectivities calls for a new theory of archaisms. Just one remark on this subject; let's look at the question from a lower point on the ladder. Does infantile regression, in the behavior of an individual, automatically indicate that the person has "returned to childhood"? No. What is really at stake is a different use of preexistent elements, of behavior or representations, in order to construct another life surface, or another affective space, laying out another existential territory. When the Basques, the Irish or the Corsicans fight to reconstruct their land, they have the conviction that they are fighting to defend something inscribed in tradition, they believe that they are relying on historical legitimacy. I think that they reemploy representations, monuments and historical emblems in order to make a new collective subjectivity for themselves. Surely their struggle is facilitated by the staying power of these traditional elements—to the point that they can lead to xenophobic passions. But, in reality, they are pretty much on the same level as the people who live in French industrial or residential suburbs, who also aspire to restore collective ways of life for themselves. 
Not everyone has the good luck, or the bad luck, to be Irish, Basque or Corsican. But the problem is comparable: how to reinvent existential coordinates and acceptable social territories? Is it necessary to launch the Liberation Front of Seine-et-Oise [a Parisian suburb], as Godard did in Weekend, a new Picardie, a new Belfort territory, and so many Disneylands in metallurgical basins? What else can spring up in our industrial deserts? I say, new territories of reference. And not only in people's minds, also in the workplace, in the possibility of finding their way through social and economic mechanisms. A territory is the ensemble of projects or representations where a whole series of behaviors and investments can pragmatically emerge, in time and in social, cultural, esthetic and cognitive space.

​How does one go about producing, on a large scale, a desire to create a collective generosity with the tenacity, the intelligence and the sensibility which are found in the arts and sciences? If you want to invent new molecules in organic chemistry, or new music, it doesn't just happen: they don't fall from the sky. It takes work, research, experiment—as it must with society. Capitalism is not a fair nor a foul weather friend, no more than Marxist determinism or spontaneous anarchy are. The old references are dead, and so much the better. New ones must be invented. Under today's conditions, which are different from those of the nineteenth century, with six or seven billion inhabitants on the globe and the entire technico-scientific revolution, how can human relations be organized without automatically reinforcing hierarchies, segregations, racism, and the erosion of particularities? How to release an inventive, machinic collective passion that would proliferate, as the case in Japan seems to be—without crushing people under an infernal discipline? Oppressed minorities exist in Japan, women continue to be treated as inferiors, childhood is torture. But it is true that the hypermodern cocktail, the high-tech current, and the return of ​archaic structures found there are fascinating! Perhaps not enough attention has been paid to certain theoreticians, like Akira Asada, who perceive that capitalism in Japan does not function on the same bases as it does in the West. Oligarchies do not have the same privileges, class is not delimited in the same way, the work contract is not experienced in the same way... 
I say all this to indicate that it is possible to envision different formulas organizing social life, work and culture. Models of political economy are not universal. They can be made to bend, and others can be invented. At the root of all this is life itself and collective desire. 
Felix Guattari, SOFT SUBVERSIONS,So What, p. 71 -80
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    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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