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'The Pineal Eye' - Georges Bataille

4/13/2017

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Picture
When my face is flushed with blood, it becomes red and obscene.
It betrays, at the same time, through morbid reflexes, a bloody erection and a demanding thirst for in decency and criminal debauchery.
For that reason I am not afraid to affirm that my face is a scandal and that my passions are only expressed by the Jesuve.
The terrestrial globe is covered with volcanoes, which serve as its anus.
Although this globe eats nothing, it often violently ejects the contents of its entrails.
​These contents shoot out with a racket, and fall back, streaming down.
The Solar Anus
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I. Scientific Anthropology and Mythical Anthropology

To the extent that a description of human life that goes back to the origins tries to represent what the formless universe has accomplished in producing man rather than something else, how it has been led to this useless production and ​by what means it made this creature something different from all the rest-to this extent it is necessary to abandon scientific anthropology, which is reduced to a babbling even more senile than puerile, reduced to giving answers that tend to make the questions put to it seem ludicrous, whereas these answers alone are miserably so when confronted with the inevitable and demanding brutality of an interrogation taking upon itself the very meaning of the life that this anthropology supposedly aims to describe.
But in the first phase, at least, philosophical speculation is rejected with no less impatience than the impotent theories of prehistory when this speculation, obeying the dictates of a guilty conscience, almost always kills itself or timidly prostrates itself before science. For even if this inhuman prostration can still be denounced, even if it is still possible for man to contrast his own cruelty and madness with a necessity that is crushing him, nothing of what is known of the means proper to philosophical investigation can inspire in him any confidence; philosophy has been, up to this point, as much as science, an expression of human subordination, and when man seeks to represent himself, no longer as a moment of a homogeneous process-of a necessary and pitiful process-but as a new laceration within a lacerated nature, it is no longer the leveling phraseology coming to him from the understanding that can help him: he can no longer recognize himself in the degrading chains of logic, but he recognizes himself, instead-not only with rage but in an ecstatic torment-in the virulence of his own phantasms.
​Nevertheless, the introduction of a lawless intellectual series into the world of legitimate thought defines itself at the outset as the most arduous and audacious operation. And it is evident that if it were not practiced without equivocation, with a resolution and a rigor rarely attained in other cases, it would be the most vain operation.
​Outside of a certain inaccessibility to fear-it is a question here essentially of undergoing, without being overwhelmed, the attraction of the most repulsive objects-two conditions thrust themselves on anyone whose object is to invest understanding with a content that will remain foreign to it, and they do so not only in a clear and distinct way, but as imperative prescriptions.

II. Conditions of Mythological Representation

In the first place, methodical knowledge can only be brushed aside to the extent that it has become an acquired faculty, since, at least in the present circumstances, without close contact with the homogeneous world of practical life, the free play of intelligible images would lose itself and would dissolve fatally in a region where no thought and no word would have the slightest consequence.
It is thus necessary to start by reducing science to a state that must be defined by the term subordination, in such a way that one uses it freely, like a beast of ​burden, to accomplish ends which are not its own. Left to itself, free in the poorest sense of the word (where liberty is only impotence), inasmuch as its legacy as the first condition of existence was the task of dissipating and annihilating mythological phantasms, nothing could keep science from blindly emptying the universe of its human content. But it is possible to use it to limit its own movement and to situate beyond its own limits what it will never attain, that before which it becomes an unsuccessful effort and a vague, sterile being. It is true that, posed in this way by science, these elements are still only empty terms and impotent paralogisms. It is only after having passed from these exterior limits of another existence to their mythologically lived content that it becomes possible to treat science with the indifference demanded by its specific nature, but this takes place only on condition that one has first enslaved science through the use of weapons borrowed from it, by making it itself produce the paralogisms that limit it.
The second condition is, first of all, only one of the forms of the first; here too science is utilized for a contrary end. The exclusion of mythology by reason is necessarily a rigorous one, on which there is no going back, and which, when required, must be made still more trenchant. But at the same time, it is necessary to overturn the values created by means of this exclusion; in other words, the fact that reason denies any valid content in a mythological series is the condition ofits most significant value. For if the affective violence of human intelligence is projected like a specter across the deserted night of the absolute or of science, it does not follow that this specter has anything in common with the night in which its brilliance becomes glacial. On the contrary, a spectral content only truly exists as such from the moment when the milieu that contains it defines itself through its intolerance toward that which appears in it as a crime. The strongest repulsion by science that can be represented is necessary for the characterization of the excluded part. Such a characterization must be compared to the affective charge of an obscene element whose obscenity derives only from the prohibition leveled against it. So long as the formal exclusion has not taken place, a mythical statement can still be assimilated to a rational statement; the mythical can be described as real and can be methodically explained. But at the same time it loses its spectral characterization, its free falseness. It enters, as in the case of revealed imperative religions, into various mystical groupings that have as a goal the narrow enslavement of impoverished men to an economic necessity: in other words, in the last analysis, to an authority that exploits them.
​It is true that such an operation would be inconceivable at the present time, due to the fact that the possibilities have been limited by the very development of science.
Science, proceeding on the basis of a mystical conception of the universe, has separated the constituent elements of the universe into two profoundly distinct classes: it has elaborated, through assimilation, the necessary and practical ​parts, transforming a mental activity, which previously was only an instrument of exploitation, into an activity useful for man's material life. At the same time, it has had to brush aside the delirious parts of the old religious constructions, in order to destroy them. But this act of destruction becomes, at the final point of development, an act of liberation: delirium escapes from necessity, casts off its heavy mantel of mystical servitude, and it is finally only then that, nude and lubricious, it plays with the universe and its laws as if they were toys.

In. The Pineal Eye

​Starting from these two principles, and supposing that the first condition, which requires a scientific knowledge of the objects considered, has at least to a large extent been met, nothing stands in the way of a phantomlike and adventurous description of the universe. What remains to be said about the ways in which this description proceeds-and about the relations of the finished description with the object it describes-can only be a reflection on the realized experience.
The eye, at the summit of the skull, opening on the incandescent sun in order to contemplate it in a sinister solitude, is not a product of the understanding, but is instead an immediate existence; it opens and blinds itself like a conflagration, or like a fever that eats the being, or more exactly, the head. And thus it plays the role of a fire in a house; the head, instead of locking up life as money is locked in a safe, spends it without counting, for, at the end of this erotic metamorphosis, the head has received the electric power of points. This great burning head is the image and the disagreeable light of the notion of expenditure, beyond the still empty notion as it is elaborated on the basis of methodical analysis
From the first, myth is identified not only with life but with the loss of life with degradation and death. Starting from the being who bore it, it is not at all an external product, but the form that this being takes in his lubricious avatars, in the ecstatic gift he makes of himself as obscene and nude victim-and a victim not before an obscure and immaterial force, but before great howls of prostitutes' laughter.
​
Existence no longer resembles a neatly defined itinerary from one practical sign to another, but a sickly incandescence, a durable orgasm.

IV. The Two Axes of Terrestrial Life

No matter how blinding the mythical form, insofar as it is not a simple representation, but the exhausting consumption of being, it is possible, at its first indistinct appearance, to pass from a content to a container, to a circumstantial form ​that, although it is probably unacceptable from the point of view ofscience, does not seem different from the habitual constructs of the intellect.
​The distribution of organic existence on the surface of the earth takes place on two axes: the first, vertical, prolongs the radius of the terrestrial sphere; the second, horizontal, is perpendicular to the first. Vegetation develops more or less exclusively on the vertical axis (which is also the axis of the fall of bodies); on the other hand, the development of animal life is situated, or tends to be situated, on the horizontal axis. But although, generally speaking, their movements are only slippages parallel to the lines described by the rotation of the terrestrial globe, animals are never completely foreign to the axis of vegetal life. Thus existence makes them raise themselves above the ground when they come into the world and, in a relatively stable way, when they exit from sleep or love (on the other hand, sleep and death abandon bodies to a force directed from high to low). Their skeleton, even in the most regular cases, is not perfectly adjusted to a horizontal trajectory: the skull and thus the orifice of the eyes are situated above the level of the anal vertebra. However, even if one refers to the position of the male in coitus, and to the structures of some birds, a complete verticality is never attained.

V. The Position of the Human Body and Eyes on the Surface of the Terrestrial Globe

Only human beings, tearing themselves away from peaceful animal horizontality, at the cost of the ignoble and painful efforts that can be seen in the faces of the great apes, have succeeded in appropriating the vegetal erection and in letting themselves be polarized, in a certain sense, by the sky.

It is thus that the Earth-whose immense regions are covered with plants that everywhere flee it in order to offer and destroy themselves endlessly, in order to project themselves into an alternately light and dark celestial void-releases to the disappointing immensity ofspace the totality of laughing or lacerated men.

But, in this liberation of man, which leads to a suffocating absence of limits on the surface ofthe globe, human nature is far from surrendering without resistance. For if it is true that his blood, bones, and arms, that the shuddering of his pleasure (or still more the silence of true dread)-if it is true that his senile laughter and his insipid hate are endlessly lost and rise toward a sky as beautiful as death, as pale and implausible as death, his eyes continue to fetter him tightly to vulgar things, in the midst of which necessity has determined his steps.
​
The horizontal axis of vision, to which the human structure has remained strictly subjected, in the course of man's wrenching rejection of animal nature, is the expression of a misery all the more oppressive in that it is apparently confused with serenity.

VI. The Vertigo-Tree

For the anthropologist who can only observe it, this contradiction of axes of the human structure is devoid of meaning. And if, without even being able to explain itself, anthropology underscored the importance of the axes, it would only betray an unjustIfiable tendency toward mysticism. The description of the perpendicular axes only takes on its value once it becomes possible to construct on these axes the puerile play of a mythological existence, answering no longer to observation or deduction but to a free development of the relations between the immediate and varied consciousness of human life and the supposedly unconscious givens that constitute this life.
​Thus the pineal eye, detaching itself from the horizontal system of normal ocular vision, appears in a kind of nimbus of tears, like the eye of a tree or, perhaps like a human tree. At the same time this ocular tree is only a giant (ignoble) pink penis, drunk with the sun and suggesting or soliciting a nauseous malaise, the sickening despair of vertigo. In this transfiguration of nature, during which vision itself, attracted by nausea, is torn out and torn apart by the sunbursts into which it stares, the erection ceases to be a painful upheaval on the surface of the earth and, in a vomiting of flavorless blood, it transforms itself into a vertiginous fall in celestial space, accompanied by a horrible cry.

VII. The Sun

The sun, situated at the bottom of the sky like a cadaver at the bottom of a pit, answers this inhuman cry with the spectral attraction of decomposition. Immense nature breaks its chains and collapses into the limitless void. A severed penis, soft and bloody, is substituted for the habitual order of things. In its folds, where painful jaws still bite, pus, spittle, and larva accumulate, deposited by enormous flies: fecal like the eye painted at the bottom of a vase, this Sun, now borrowing its brilliance from death, has buried existence in the stench of the night.

VIII. The Jesuve

​The terrestrial globe has retained its enormity like a bald head, in the middle of which the eye that opens on the void is both volcanic and lacustrine. It extends its disastrous countryside into the deep folds of hairy flesh, and the hairs that form its bush are inundated with tears. But the troubled feelings of a degradation e.ven stranger than death do not have their source in a typical brain: heavy intestmes alone press under this nude flesh, as charged with obscenity as a rear en.d-one that is just as satanic as the equally nude bottom a young sorceress raIses to the black sky at the moment her fundament opens, to admit a flaming torch.
The love-cry tom from this comic crater is a feverish sob and a rattling blast of thunder.
The fecal eye of the sun has also torn itself from these volcanic entrails, and the pain of a man who tears out his own eyes with his fingers is no more absurd than this anal maternity of the sun.

IX. The Sacrifice of the Gibbon

The intolerable cry of cocks has a solar significance because of the pride and feeling of triumph of the man perceiving his own dejecta under the open sky. In the same way, during the night, an immense, troubled love, sweet as a young girl's spasm, abandons and throws itself into a giant universe, with the intimate feeling of having urinated the stars.

In order to renew this tender pact between belly and nature, a rotting forest offers its deceptive latrines, swarming with animals, colored or venomous insects, worms, and little birds. Solar light decomposes in the high branches. An Englishwoman, transfigured by a halo of blond hair, abandons her splendid body to the lubricity and the imagination (driven to the point of ecstasy by the stunning odor of decay) of a number of nude men.
​
Her humid lips open to kisses like a sweet swamp, like a noiseless flowing river, and her eyes, drowned in pleasure, are as immensely lost as her mouth. Above the entwined human beasts who embrace and handle her, she raises her marvelous head, so heavy with dazzlement, and her eyes open on a scene of madness.
Near a round pit, freshly dug in the midst of exuberant vegetation, a giant female gibbon struggles with three men, who tie her with long cords: her face is even more stupid than it is ignoble, and she lets out unbelievable screams of fear, screams answered by the various cries of small monkeys in the high branches. Once she is trussed up like a chicken-with her legs folded back against her body-the three men tie her upside down to a stake planted in the middle of the pit. Attached in this way, her bestially howling mouth swallows dirt while, on the other end, her huge screaming pink anal protrusion stares at the sky like a flower (the end of the stake runs between her belly and her bound paws): only the part whose obscenity stupefies emerges above the top level of the pit.
​Once these preparations are finished, all the men and women present (there are, in fact, several other women, no less taken with debauchery) surround the pit: at this moment they are all equally nude, all equally deranged by the avidity of pleasure (exhausted by voluptuousness), breathless, at wits' end ...
They are all armed with shovels, except the Englishwoman: the earth destined to fill the pit is spread evenly around it. The ignoble gibbon, in an ignoble ​posture, continues her terrifying howl, but, on a signal from the Englishwoman, everyone busies himself shoveling dirt into the pit, and then quickly stamps it down: thus, in the blink of an eye, the horrible beast is buried alive.
A relative silence settles: all the stupefied glances are fixed on the filthy, beautifully blood-colored solar prominence, sticking out of the earth and ridiculously shuddering with convulsions of agony. Then the Englishwoman with her charming rear end stretches her long nude body on the filled pit: the mucousflesh of this bald false skull, a little soiled with shit at the radiate flower of its summit, is even more upsetting to see when touched by pretty white fingers. All' those around hold back their cries and wipe their sweat; teeth bite lips; a light. foam even flows from overly agitated mouths: contracted by strangulation, and even by death, the beautiful boil of red flesh is set ablaze with stinking brown flames.
Like a storm that erupts and, after several minutes of intolerable delay, ravishes in semidarkness an entire countryside with insane cataracts of water and blasts of thunder, in the same disturbed and profoundly overwhelming way (albeit with signs infinitely more difficult to perceive), existence itself shudders and attains a level where there is nothing more than a hallucinatory void, an odor of death that sticks in the throat.
In reality, when this puerile little vomiting took place, it was not on a mere. carcass that the mouth of the Englishwoman crushed her most burning, her' sweetest kisses, but on the nauseating JESUVE: the bizarre noise of kisses, prolonged on flesh, clattered across the disgusting noise of bowels. But these unheard-of events had set off orgasms, each more suffocating and spasmodic than its predecessor, in the circle of unfortunate observers; all throats were choked by raucous sighs, by impossible cries, and, from all sides, eyes were moist with the brilliant tears of vertigo. . .
The sun vomited like a sick drunk above the mouths full of comic screams, in the void of an absurd sky . . . And thus an unparalleled heat and stupor formed an alliance-as excessive as torture: like a severed nose, like a torn-out tongue-and celebrated a wedding (celebrated it with the blade of a razor on pretty, insolent rear ends), the little copulation of the stinking hole with the sun ...

x. The Bronze Eye

The little girls who surround the animal cages in zoos cannot help but be stunned by the ever-so lubricious rear ends of apes. To their puerile understanding, these creatures-who seem to exist only for the purpose of coupling with men-mouth ​to mouth, belly to belly-with the most doubtful parts of nature-propose enigmas whose perversity is barely burlesque. Girls cannot avoid thinking of their own little rear ends, of their own dejecta against which crushing interdictions have been leveled: but the image of their personal indecency, conveyed to them by the parti-colored, red, or mauve anal baldness of some apes, reaches, on the other side of the bars of the cage, a comic splendor and a suffocating atrocity. When the mythological deliria dissipate, after having fatigued the spirit through a lack of connections and through a disproportion to the real needs of life, the phantoms banished from all sides, abandoning the sun itself to the vulgarity of a nice day, make room for forms without mystery, through which one can easily make one's way, with no other goal than defined objects. But all it takes is an idiotic ape in his cage and a little girl (who blushes at seeing him take a crap), to rediscover suddenly the fleeing troop of phantoms, whose obscene sniggers have just charged a rear end as shocking as a sun.
​What science cannot do-which is to establish the exceptional signification, the expressive value of an excremental orifice emerging from a hairy body like a live coal, as when, in a lavatory, a human rear end comes out of a pair of pants-the little girl achieves in such a way that there will be nothing left to do but stifle a scream. She drifts away, pressed on by a need; she trots in an alley where her steps make the gravel screech and where she passes her friends without seeing their multicolored balls, which are nevertheless well designed to attract eyes dazzled by any riot of color. Thus she runs to the foul-smelling place and locks herself in with surprise, like a young queen who, out of curiosity, locks herself in the throne room: obscurely, but in ecstasy, she has learned to recognize the face, the comic breath of death; she is unaware only of her own sobs of voluptuousness that will join, much later, this miraculous, sweet discovery ...
In the course of the progressive erection that goes from the quadruped to Homo erectus, the ignominy of animal appearance grows to the point of attaining horrifying proportions, from the pretty and almost baroque lemur, who still moves on the horizontal plane, up to the gorilla. However, when the line of terminal evolution is directed toward the human being, the series of forms is produced, on the contrary, in the direction of a more and more noble or correct regularity. Thus at the present stage of development the automatic rectitude of a soldier in uniform, maneuvering according to orders, emerges from the immense confusion of the animal world and proposes itself to the universe of astronomy as its highest achievement. If, on the other hand, this mathematical military truth is contrasted with the excremental orifice of the ape, which seems to be its inevitable compensation, the universe that seemed menaced by human splendor in a pitifully imperative form receives no other response than the unintelligible discharge of a burst of laughter . . .
When the arboreal life of apes, moving in jerks from branch to branch, provoked the rupture of the equilibrium that resulted from rectilinear locomotion everything that obscurely but ceaselessly sought to throw itself outside the animal organism was freely discharged into the region of the inferior orifice. This part, which had never been developed, and was hidden under the tails 0f other animals, sent out shoots and flowered in the ape; it turned into a bald protuberance and the most beautiful colors of nature made it dazzling. The tail, for a long time incapable of hiding this immense hernia of flesh, disappeared from the most evolved apes, those that carried on the genius of their species, in such a way that the hernia was able to blossom, at the end of the process, with the' most hideous obscenity.
​Thus the disappearance of the free caudal appendage with which, more than anything else, human pride is commonly associated, in no way signifies a regression of original bestiality, but rather a liberation oflubricious and absolutely disgusting anal forces, of which man is only the contradictory expression.
The earth, shaken to its foundations, answered this doubtful colic of nature discharged, in the gluey penumbra of forests, through numberless flowers of flesh-with the noisy joy of entrails, with the vomiting of unbelievable volcanoes. In the same way that a burst of laughter provokes others, or a yawn provokes the yawns of a crowd, a burlesque fecal spasm had unleashed, under a black sky ravaged with thunder, a spasm of fire. In this wonderland, a wind, heavy with bloody smoke, broke down from time to time immense glowing. trees, while tortuous rivers of red incandescent lava streamed from everywhere, as if from the sky. Victims of an insane terror, the giant apes fled, their flesh broiled, their mouths distorted by puerile screams.
Many of them were felled by fiery tree trunks, which laid them down, screaming, on their stomachs or backs; they soon caught fire and burned like wood. Occasionally, however, a few arrived on a treeless beach, spared by the fire, protected from the smoke by an opposing wind: they were nothing more than breathless lacerations, shapeless silhouettes, half eaten by fire, getting up or moaning on the ground, staggered by intolerable pain. Before a spectacle of red lava - as dazzling as a nightmare - of an apocalyptic lava that seemed to come bloody out of their own anuses (just as, originally, their own hairy bodies had thrust out and sadistically exhibited these vile anuses-as if all the more to insult and soil that which exists) these unfortunate creatures became like the wombs of women who give birth, something horrible ...
It is easy, starting with the worm, to consider ironically an animal, a fish, a monkey, a man, as a tube with two orifices, anal and buccal: the nostrils, the eyes, the ears, the brain represent the complications of the buccal orifice; the penis, the testicles, or the female organs that correspond to them, are the compli​cation of the anal. In these conditions, the violent thrusts that come from the interior of the body can be indifferently rejected to one extremity or the other, and they are discharged, in fact, where they meet the weakest resistance. All the ornaments of the head, of whatever type, mean the generalized privilege of the oral extremity; one can only contrast them with the decorative riches of the excremental extremity of apes.
But when the great anthropoid carcass found itself standing on the ground, no longer swinging from one tree to another, itself now perfectly straight and parallel to a tree, all the impulses that had up to that time found their point of free expulsion in the anal region ran up against a new barrier. Because of the erect posture, the anal region ceased to form a protuberance, and it lost the "privileged power of points": the erection could only be maintained on condi- tion that a barrier of contracted muscles be regularly substituted for this' 'power of points." Thus the obscure vital thrusts were suddenly thrown back in the direction of the face and the cervical region: they were discharged in the human voice and in more and more fragile intellectual constructions (these new modes of discharge were not only adapted to the principle of the new structure, to the erection, but they even contributed to its rigidity and strength).
Beyond this, in order to consume an excess, the facial extremity assumed a part-relatively weak, but significant-of the excretory functions that up to that time had been routed in the opposite direction: men spit, cough, yawn, belch, blow their noses, sneeze, and cry much more than the other animals, but above all they have acquired the strange faculty of sobbing and bursting into laughter.
Alone, even though it may be substituted at the end of evolution for the mouth as the extreme point of the upper edifice, the pineal gland remains only in a virtual state and can only attain its meaning (without which a man spontaneously enslaves himself and reduces himself to the status of an employee) with the help of mythical confusion, as if better to make human nature a value foreign to its own reality, and thus to tie it to a spectral existence.
It is in relation to this last fact that the metamorphosis of the great ape must be seen as an inversion, having as its object not only the direction of the discharges thrust back through the head-transforming the head into something completely different from a mouth, making it a kind of flower blossoming with the most delirious richness of forms-but also the access of living nature (up to that point tied to the ground) to the unreality of solar space.
​It is the inversion of the anal orifice itself, resulting from the shift from a squatting posture to a standing one, that is responsible for the decisive reversal of animal existence.
The bald summit of the anus has become the center, blackened with bushes, of the narrow ravine cleaving the buttocks.
The spectral image of this change of sign is represented by a strange human nudity-now obscene-that is substituted for the hairy body of animals, and in particular by the pubescent hairs that appear exactly where the ape was glabrous' surrounded by a halo of death, a creature who is too pale and too large stands up, a creature who, under a sick sun, is nothing other than the celestial eye it; lacks. 
Georges Bataille/ Visions of Excess/ Selected Writings (1927-1939)/The Pineal Eye​/ University of Minnesota Press, Minneapolis
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    François Laruelle - Desire (non-desiring (of) self)
    François Laruelle - The Failure of the Explanations of Failure: Desertion and Resentment
    François Laruelle - Between Philosophy and Non-Philosophy
    Felix Guattari - In Flux
    Felix Guattari : The Machinic Unconcious (Introduction: Logos or Abstract Machines? (part 1)
    Felix Guattari: THE MACHINIC UNCONSCIOUS( Introduction: Logos or Abstract Machines? (part 2)
    Felix Guattari - Assemblages of Enunciation, Pragmatic Fields and Transformations (part 1)
    Felix Guattari - Desire Is Power, Power is Desire
    Felix Guattari - Everybody wants to be a fascist (part1)
    Felix Guattari - Everybody wants to be a fascist (part2)
    Felix Guattari - Everybody wants to be a fascist (part3)
    Felix Guattari - Everybody wants to be a fascist (part4)
    Felix Guattari - Everybody wants to be a fascist (Discussion)
    Felix Guattari - Schizo chaosmosis (Part 1)
    Felix Guattari - Schizo chaosmosis (Part 2)
    Felix Guattari - 'So What'
    Grey Hat Accelerationism – An emergent hyperstition? Part 1.
    What is Matrix
    McKenzie Wark - Animal Spirits
    McKenzie Wark - A hacker Manifesto (Class)
    McKenzie Wark - A HACKER MANIFESTO (Education)
    McKenzie Wark - A HACKER MANIFESTO (Hacking)
    ​McKenzie Wark- A HACKER MANIFESTO (INFORMATION)
    McKenzie Wark - A HACKER MANIFESTO (Production)
    McKenzie Wark - A Hacker Manifesto (Representation)
    McKenzie Wark - Black Accelerationism
    McKenzie Wark - Chthulucene, Capitalocene, Anthropocene
    McKenzie Wark - Cognitive Capitalism
    McKenzie Wark - Franco ‘Bifo’ Berardi
    McKenzie Wark - From OOO to P(OO)
    McKENZIE WARK - Erik Olin Wright and Class Today
    McKenzie Wark - Molecular Red in Nine Minutes
    McKenzie Wark - Lazzarato and Pasolini
    McKenzie Wark - Spinoza on Speed
    McKenzie Wark - On Wendy Brown
    MCKENZIE wark - Otaku Philosophy (On Hiroki Azuma)
    McKenzie Wark - The Spectacle of Disintegration
    McKenzie Wark - The Capitalocene (On Jason Moore)
    Mark Fisher - Approaching the Eerie
    Mark Fisher - WRITING MACHINES
    Mark Fisher - D/G/Castaneda by Mark Fisher
    MARK FISHER - The Weird And The Eerie (INTRODUCTION)
    Mark Fisher - LEFT HYPERSTITION 1: THE FICTIONS OF CAPITAL
    Mark Fisher - LEFT HYPERSTITION 2: BE UNREALISTIC, CHANGE WHAT'S POSSIBLE
    Mark Fisher - Reality itself is becoming paranoiac
    Max.Ernst - RE (M) O THE R
    Max.Ernst - REMOTHERING 2 / BIG MOTHER (RENAISSANCE)
    Michael James - THE OPPORTUNITY OF NIHILISM
    Michael James - THE POEMEMENON: FORM AS OCCULT TECHNOLOGY | AMY IRELAND
    Speculating Freedom: Addiction, Control and Rescriptive Subjectivity in the Work of William S. Burroughs
    Yvette Granata - THE REPETITION OF GENERIC GNOSTIC MATRICES
    Yvette Granata - SUPERFICIE D E S CONTINENTS
    Wang and Raj - Deep learning
    Interview With William S. Burroughs
    William S. Burroughs, Laughter and the Avant-Garde
    William S. Burroughs - Last Words
    William S. Burroughs- Cutting up Politics (Part 1)
    William S. Burroughs - Cutting up Politics (Part 2)
    Burroughs's Writing Machines
    William S. Burroughs - Fold-ins
    New World Ordure: Burroughs, Globalization and The grotesque
    Nothing Hear Now but the Recordings : Burroughs’s ‘Double Resonance’
    Ron Roberts - The High Priest and the Great Beast at 'The Place of Dead Roads'
    Slavoj Žižek - 'Is there a post-human god?'
    Slavoj Žižek - Welcome To The Desert Of 'Post-Ideology'
    Jacques Ranciere - Disagreement (POLITICS AND PHILOSOPHY)
    Jacques Rancière - POLITICS AND AESTHETICS
    Jacques Ranciere - An Intellectual Adventure (Part 1)
    Jacques Rancière - An Intellectual Adventure (Part 2)
    Jacques Rancière - Of Brains and Leaves,
    Jacques Rancière - A Will Served by an Intelligence
    J.G. Ballard - Towards The Summit
    J.G. Ballard - Fictions Of Every Kind
    J.G. Ballard - Rushing To Paradise
    J.G. Ballard - Why I Want to Fuck Ronald Reagan
    J.G.Ballard - The Assassination of John Fitzgerald Kennedy Considered as a Downhill Motor Race
    J.G.Ballard - Up!
    J.G.Ballard - into the Drop Zone (High Rise) - part 9
    J.G.Ballard - The Vertical City
    J.G. Ballard - The Evening's Entertainment
    J.G.Ballard - Danger in the Streets of the Sky
    J.G.Ballard - CRASH (Chapter 1)
    J.G. Ballard - Crash (Chapter2)
    J.G.Ballard - Crash ( Chapter 6)
    J.G.Ballard - Crash (Chapter 15)
    J.G.Ballard - CRASH (Chapter 23)
    J. G. Ballard - Crash (Chapter 2 4.)
    Jean Baudrillard - For Whom Does the Knell of Politics Toll?
    Jean Baudrillard - Ecstasy Of The Social
    Jean Baudrillard - Virtuality and Events
    Jean Baudrillard - The Easiest Solutions
    Jean Baudrillard - The Mental Diaspora of the Networks
    Jean Baudrillard - The Intelligence of Evil
    Jason Moore - METABOLISMS, MARXISMS, & OTHER MINDFIELDS
    Joshua Carswell - EVALUATING DELEUZE’S “THE IMAGE OF THOUGHT” (1968) AS A PRECURSOR OF HYPERSTITION // PART 1
    Joshua Carswell - Evaluating Deleuze’s “The Image of Thought” (1968) as a Precursor of Hyperstition // Part 2
    Jose Rosales - ON THE END OF HISTORY & THE DEATH OF DESIRE (NOTES ON TIME AND NEGATIVITY IN BATAILLE’S ‘LETTRE Á X.’)
    Jose Rosales - BERGSONIAN SCIENCE-FICTION: KODWO ESHUN, GILLES DELEUZE, & THINKING THE REALITY OF TIME
    Jose Rosales - WHAT IS IT TO LIVE AND THINK LIKE GILLES CHÂTELET?
    Joseph Nechvatal - On the chaos magic art of Austin Osman Spare
    Lacan - Jouissance
    Horváth Márk and Lovász Ádám - The Emergence of Abstraction: Digital Anti-Aesthetics
    Marshall McLuhan - Les Liaisons Dangereuses
    Marshall McLuhan - MONEY (The Poor Man's Credit Card)
    Michel Foucault - Governmentality (Part 2)
    Michel Foucault - Governmentality (Part 1)
    Michel Foucault - Passion and Delirium (Part 1)
    Michel Foucault - PASSION AND DELIRIUM (Part2)
    Michel Foucault - The Subject and Power
    Michel Foucault and Gilles Deleuze - Intellectuals and power
    Guy Debord - Separation Perfected
    Guy Debord - Towards A Situationist International
    Guy Debord - Society Of The Spectale
    Guy Debord -REVOLUTION AND COUNTERREVOLUTION IN MODERN CULTURE
    Georges Bataille - Eye
    Georges Bataille - Popular Front in the Street
    Georges Battaile - Sacrifices
    Georges Bataille - The Sorcerer's Apprentice
    Georges Bataille - The Sacred Conspiracy
    Georges Bataille - The Pineal eye
    Georges Bataille - The Psychological Structure of Fascism
    Georges Bataille - The Labyrinth
    Georges Bataille - Nietzsche and the Fascists
    Georges battaille - Nietzschean Chronicle
    GILLES DELEUZE - On Spinoza (Part 1)
    GILLES DELEUZE - On Spinoza (Part 2)
    GILLES DELEUZE - On Spinoza (Part 3)
    GILLES DELEUZE - On Spinoza (Part 4)
    GILLES DELEUZE - On Spinoza (Part 5)
    GILLES DELEUZE - On Spinoza (Part 6)
    GILLES DELEUZE - On Spinoza (Part 7)
    GILLES DELEUZE - On Spinoza (Part 8)
    GILLES DELEUZE - On Spinoza (Part 9)
    GILLES DELEUZE - Capitalism, flows, the decoding of flows, capitalism and schizophrenia, psychoanalysis, Spinoza.
    Gilles deleuze -DIONYSUS AND CHRIST
    Gilles Deleuze - Dionysus and Zarathustra
    Gilles Deleuze - Repetition and Difference (Part 1)
    Gilles deleuze - Repetition and Difference (Part 2)
    Gilles Deleuze - D as in Desire
    Gilles Deleuze - A Portrait Of foucault
    Gilles Deleuze - The Philosophy of The Will
    Gilles Deleuze - Characteristics of Ressentiment
    Gilles Deleuze - Is he Good ? Is he Evil
    Gilles Deleuze - The Dicethrow
    Gilles Deleuze - Postscript On The Societies Of Control
    Gilles deleuze - The Types Of Signs
    Gilles Deleuze and Felix Guattari - The Imperialism of Oedipus
    Gilles Deleuze and Felix Guattari ​ - The Experience of Delirium
    Deleuze and Guattari - From Chaos to the Brain
    Deleuze and Guattari - The Plane of Immanence (Part 1)
    Deleuze and Guattari - The Plane Of Immanence (Part 2)
    Deleuze and Guattari - The War Machine is exterior to the State apparatus
    Deleuze and Guattari - Immanence and Desire
    Deleuze and Guattari - The Body Without Organs
    Deleuze and Guattari - Year Zero: Faciality
    Deleuze and Guattari - Desiring-Production
    Deleuze and Guattari - How do you make yourself a 'Body without Organs'?
    Deleuze and Guattari - Memories of a Sorcerer
    Deleuze and Guattari - Memories Of A Haecceity
    Deleuze and Guattari - Memories and Becomings, Points and Blocks
    Deleuze and Guattari - Fear, clarity, power and death
    Deleuze In Conversation With Negri
    Edmund Berger - DELEUZE, GUATTARI AND MARKET ANARCHISM
    Edmund Berger - Grungy “Accelerationism”
    Edmund Berger - Acceleration Now (or how we can stop fearing and learn to love chaos)
    Edmund Berger - Compensation and Escape
    Jasna Koteska - KAFKA, humorist (Part 1)
    Obsolete Capitalism: The strong of the future
    Obsolete Capitalism - THE STRONG OF THE FUTURE. NIETZSCHE’S ACCELERATIONIST FRAGMENT IN DELEUZE AND GUATTARI’S ANTI-OEDIPUS
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 1)
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 2)
    Obsolete Capitalism: Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 3)
    Obsolete Capitalism - Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 4)
    Obsolete Capitalism: Acceleration, Revolution and Money in Deleuze and Guattari's Anti-OEdipus (Part 5)
    Obsolete Capitalism - Deleuze and the algorithm of the Revolution
    Obsolete Capitalism - Dromology, Bolidism and Marxist Accelerationism (part 1)
    Obsolete Capitalism - Dromology, Bolidism and Marxist Accelerationism (part 2)
    Obsolete Capitalism - Edmund Berger: Underground Streams (Part 1)
    Obsolete Capitalism - Edmund Berger: Underground Streams (Part 2)
    obsolete capitalism - Emilia Marra: COMMIT MOOSBRUGGER FOR TRIAL
    Obsolete Capitalism - McKenzie Wark - BLACK ACCELERATIONISM
    Occult Xenosystems
    QUENTIN MEILLASSOUX AND FLORIAN HECKER TALK HYPERCHAOS: SPECULATIVE SOLUTION
    Ray Brassier Interviewed by Richard Marshall: Nihil Unbound: Enlightenment and Extinction
    Rick McGrath - Reconstructing High-Rise
    Robert Craig Baum - Non-Normal Living at the Ross School
    Robert Craig Baum - Arrivals (Part 1)
    Robert Craig Baum ​- Delays (Part 2)
    Robert Craig Baum ​​- Delays (Part 3)
    Robert Craig Baum - Departures (Part 4)
    Robert Craig Baum ​​- The Last God (Part 5)
    Sean Kohingarara Sturm - NOO POLITICS
    Sean Kohingarara Sturm - NOO POLITICS 2
    Simon Reynolds - Energy Flash
    Stephen Zepke - “THIS WORLD OF WILD PRODUCTION AND EXPLOSIVE DESIRE” – THE UNCONSCIOUS AND THE FUTURE IN FELIX GUATTARI
    Stephen Craig Hickman - A Rant...
    Steven Craig Hickman - Children of the Machine
    Steven Craig Hickman - Corporatism: The Soft Fascism of America
    Steven Craig Hickman - Is America Desiring Fascism?
    Steven Craig Hickman - Paul Virilio: The Rhythm of Time and Panic
    Steven Craig Hickman - Kurt Gödel, Number Theory, Nick Land and our Programmatic Future
    Steven Craig Hickman - Speculative Posthumanism: R. Scott Bakker, Mark Fisher and David Roden
    Steven Craig Hickman - Techno-Sorcery: Science, Capital, and Abstraction
    Steven Craig Hickman - Deleuze & Guattari: Abstract Machines & Chaos Theory
    Steven Craig Hickman - JFK: The National Security State and the Death of a President
    Steven Craig Hickman - Against Progressive Cultural Dictatorship
    Steven Craig Hickman - The Great Sea Change
    Steven Craig Hickman - The Daemonic Imaginal: Ecstasy and Horror of the Noumenon
    Steven Craig Hickman - William S. Burroughs: Drugs, Language, and Control
    Steven Craig Hickman - William Burroughs: Paranoia as Liberation Thanatology
    Steven Craig Hickman - The Mutant Prophet of Inhuman Accelerationism: Nick Land and his Legacy
    Steven Craig Hickman - Nick Land: On Time – Teleoplexy & Templexity
    Steven Craig Hickman - Philip K. Dick & Nick Land: Escape to the Future
    Steven Craig Hickman - Philip K. Dick: It’s Alive! – It came here from the future
    Steven Craig Hickman - Fantastic Worlds: From the Surreal to the Transreal
    Steven Craig Hickman - David Roden: Aliens Under The Skin
    Steven Craig Hickman - David Roden and the Posthuman Dilemma: Anti-Essentialism and the Question of Humanity
    Steven Craig Hickman - David Roden on Posthuman Life
    Steven Craig Hickman - David Roden’s: Speculative Posthumanism & the Future of Humanity (Part 2)
    Steven Craig Hickman - Ccru : The Hyperstitional Beast Emerges from its Cave
    Steven Craig Hickman - Sacred Violence: The Hyperstitional Order of Capitalism
    Steven Craig Hickman - The Apocalypse Happened Yesterday
    Steven Craig Hickman - The Intelligence of Capital: The Collapse of Politics in Contemporary Society
    Steven Craig Hickman - Nick Land: Time-Travel, Akashic Records, and Templexity
    Steven Craig Hickman - The Holographic Universe: Black Holes, Information, and the Mathematics
    Steven Craig Hickman - The Machinic Unconscious: Enslavement and Automation
    Steven Craig Hickman - The Carnival of Globalisation: Hyperstition, Surveillance, and the Empire of Reason
    Steven Craig Hickman - Gun Crazy Nation: Violence, Crime, and Sociopathy
    Steven Craig Hickman - Shaviro On The Neoliberal Strategy: Transgression and Accelerationist Aesthetics
    Steven Craig Hickman - La Sorcière: Jules Michelet and the Literature of Evil
    Steven Craig Hickman - American Atrocity: The Stylization of Violence
    Steven Craig Hickman - Lemurian Time Sorcery: Ccru and the Reality Studio
    Steven Craig Hickman - The Consumertariat: Infopocalypse and the Pathologies of Information
    Steven Craig Hickman - Hyperstition: The Apocalypse of Intelligence
    Steven Craig Hickman - The Neoliberal Vision: The Great Escape Artist
    Steven Craig Hickman - The Next Stage
    Steven Craig Hickman - Why Am I Writing Country Noir?
    Steven Craig Hickman - Bataille’s Gift: Wealth, Toxicity, and Apocalypse
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari On the Empire of Capital: The Dog that wants to Die
    Steven Craig Hickman - Deleuze & Guattari: The Eternal Return of Accelerating Capital
    Steven Craig Hickman - Deleuze & Guattari: The Subterranean Forces of Social Production
    Steven Craig Hickman - The Betrayal of Leaders: Reading the Interviews with Deleuze and Guattari
    Steven Craig Hickman - J.G. Ballard: Sleeplessness and Chronotopia
    Steven Craig Hickman - J.G. Ballard: The Carnival of Time
    Steven Craig Hickman - J.G. Ballard: The Fragile World
    Steven Craig Hickman - J.G. Ballard: The Calculus of Desire and Hope
    Steven Craig Hickman - Ballard’s World: Reactivation not Reaction
    Steven Craig Hickman - The Necrophilic Vision of J.G. Ballard
    Steven Craig Hickman - Crash Culture: Panic Shock, Semantic Apocalypse, and our Posthuman Future
    Steven Craig Hickman - J.G. Ballard: The Journey to Nowhere
    Steven Craig Hickman - J.G. Ballard: Chrontopia and Post-Consumerist Society
    Steven Craig Hickman - J.G. Ballard: Chronopolis – Time Cities and the Lost Future
    Steven Craig Hickman - Neurototalitarianism: Control in the Age of Stupidity
    Steven Craig Hickman - Thomas Ligotti: The Abyss of Radiance
    Steven Craig Hickman - Thomas Ligotti: The Red Tower
    Steven Craig Hickman - Thomas Ligotti: Dark Phenomenology and Abstract Horror
    Steven Craig Hickman - Thomas Ligotti: The Frolic and the Wyrd (Weird)
    Steven Craig Hickman - Thomas Ligotti, Miami: The Collapse of the Real
    Steven Craig Hickman - Thomas Ligotti: Vastarien’s Dream Quest
    Steven Craig Hickman - The Epoch of Care: Transindividuation and Technical Individuals
    Steven Craig Hickman - Rethinking Conceptual Universes
    Steven Craig Hickman - Bataille’s Revenge
    Steven Craig Hickman - The Excess of Matter: Bataille, Immanence, and Death
    Steven Craig Hickman - Hyperstition: Metafiction and the Landian Cosmos
    Steven Craig Hickman - Babalon Rising: Amy Ireland, Artificial Intelligence, and Occulture
    Steven Craig Hickman - R. Scott Bakker: Reviews of Yuval Noah Harari’s Homo Deus
    Steven Craig Hickman - R. Scott Bakker: Medial Neglect and Black Boxes
    Steven Craig Hickman - Let Death Come Quickly
    Steven Craig Hickman - Hyperstition Notes: On Amy Ireland
    Steven Craig Hickman - Amy Ireland: Gyres, Diagrams, and Anastrophic Modernism
    Steven Craig Hickman - Accelerationism: Time, Technicity, and Superintelligence
    Steven Craig Hickman - Death & Capitalism: The Sublime War Machine
    Steven Craig Hickman - Deleuze & Guattari: Accelerationism – Diagnosis and Cure?
    Steven Craig Hickman - BwO – Deleuze and Guattari: The Impossible Thing We Are Becoming
    Steven Craig Hickman - Deleuze & Guattari: Culture of Death / Culture of Capital
    Steven Craig Hickman - Deleuze & Guattari & Braidotti: On Nomadic vs. Classical Image of Thought
    Steven Craig Hickman - Vita Activa: Deleuze against the Contemplative Life?
    Steven Craig Hickman - Deleuze’s Anti-Platonism
    Steven Craig Hickman - Deleuze: Transcendental Empiricist? – Fidelity and Betrayal
    Steven Craig Hickman - Poetic Thought for the Day : A Poetics of Sense & Concepts
    Steven Craig Hickman - Wild Empiricism: Deleuze and the Hermetic Turn
    Steven Craig Hickman - A Short History of the City and the Cathedral
    Steven Craig Hickman - Future Society: The Cathedral of Managed Society
    Steven Craig Hickman - Nick Land and Teleoplexy – The Schizoanalysis of Acceleration
    Steven Craig Hickman - Felix Guattari: The Schizo, the New Earth, and Subjectivation
    Steven Craig Hickman - The Gnostic Vision in the Sciences
    Steven Craig Hickman - François Laruelle: Future Struggle, Gnosis, and the last-Humaneity
    Steven Craig hickman - Smart Cities and Dark Neoliberalism
    Steven Craig Hickman - The Governance of the World
    Steven Craig Hickman - ON Dark Realism - Part One
    Steven Craig Hickman - ON Dark Realism: Part Two
    Steven Craig Hickman ​- ON Dark Realism: Part Three
    Steven Craig Hickman - In the time of capital
    Steven Craig Hickman - Niklas Luhmann: Mass-Media, Communications, and Paranoia
    Steven Craig Hickman - Deleuze/Guattari: ‘Stop the World!’
    Steven Craig Hickman - The Schizorevolutionary Project : Escaping to the Future of New Earth
    Steven Craig Hickman - Deleuze/Guattari: The Four Schizoanalytical Thesis
    Steven Craig Hickman - The Dark Side of Time
    Steven Craig Hickman - Digital Dionysus: R. Scott Bakker
    Steven Craig Hickman - Hyperstition: Technorevisionism – Influencing, Modifying and Updating Reality
    Steven Craig Hickman - Paul Virilio: The Anti-City
    Steven Craig Hickman - Maurizio Lazzarato: Homage to Felix Guattari
    Steven Craig Hickman - Phantom Monsters: Nationalism, Paranoia, and Political Control
    Steven Craig Hickman - Memory, Technicity, and the Post-Human
    Steven Shaviro - Accelerationism Without Accelerationism
    Steven Craig Hickman - Posthuman Accelerationism
    Steven Craig Hickman - The Age of Speed: Accelerationism, Politics, and the Future Present
    Steven Craig Hickman - Weird Tales: Essays and Other Assays
    Thomas Nail on Deleuze and Badiou - Revolution and the Return of Metaphysics
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 1)
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 2)
    Terence Blake - SYSTEM AND CLARITY IN DELEUZE’S OPUS
    Terence Blake - UNCONSCIOUS JUNGIANS
    Terence Blake - BADIOU’S HORSESHOE: substance vs sparks
    Terence Blake - ZIZEK, DELEUZE, JUNG: the analogical self versus the digital ego
    Terence Blake - THERE IS MADNESS IN THIS METHOD
    Terence Blake - IS OLD AGE A CONCEPT?: Notes on Deleuze and Guattari’s “What is Philosophy?” (1)
    Terence Blake - CONCEPTS OUT OF THE SHADOWS: Notes on Deleuze and Guattari’s “What is Philosophy?” (2)
    Terence Blake - TRANSVALUE DELEUZE: an ongoing project
    Terence Blake - DELEUZE: philosopher of difference or philosopher of multiplicity
    Terence Blake - CONVERSATION WITH DELEUZE: pluralist epistemology and life
    Terence Blake - LARUELLE AND DELEUZE: from difference to multiplicity
    Terence Blake - LARUELLE’S “QUANTUM”: nostalgic obscurity and the manipulation of stereotypes
    Terence Blake - LARUELLE AND WAVE ABSOLUTISM: against quantum integrism
    Terence Blake - LARUELLE’S BLINDSPOTS: Deleuze on style, heuristics, and the topography of thought
    Terence Blake - LARUELLE’S DE-PHILOSOPHY: confirmation bias legitimated
    terence blake - DELEUZE’S REPLY (1973) TO LARUELLE’S CRITIQUE (1995)
    Terence Blake - FROM NON-STANDARD TO SUB-STANDARD: Laruelle’s syntax of scientism
    Terence Blake - STIEGLER, “IDEOLOGY”, AND POST-STRUCTURALISM
    Terence Blake - Deleuze, Klossowski, and Hillman on psychic multiplicity
    Terence Blake - DELEUZE, BADIOU, LARUELLE, CIORAN: a plea for polychromatic vision
    Terence Blake - Do we need to escape from metaphysics?
    Terence Blake - DELEUZE’S PLURALIST AUTO-CRITIQUE
    Terence Blake - DELEUZE’S AGON: schizophrenising Lacan
    Terence Blake - GUATTARI “LINES OF FLIGHT” (1): the hypothesis of modes of semiotisation
    Terence Blake - GUATTARI’S LINES OF FLIGHT (2): transversal vs transferential approaches to the reading contract
    Terence Blake - Felix Guattari and Bernard Stiegler: Towards a Post-Darwinian Synthesis
    Terence Blake - EXPLAINING A SENTENCE BY GUATTARI
    Terence Blake - CLEARING DELEUZE: Alexander Galloway and the New Clarity
    Terence Blake - DELEUZE: HOW CAN YOU STAND THOSE SCHIZOS?
    Terence Blake - No Cuts!: Deleuze and Hillman on Alterity
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (1): against Zizek
    Terence Blake - PRINCIPLES OF NON-PHILOSOPHY: creative tension or self-paralysing conflict
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (2): against Laruelle
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (3): against Badiou
    Terence Blake - DELEUZE WITHOUT LACAN: on being wary of the “middle” Deleuze
    Terence Blake - ON THE INCIPIT TO DELEUZE AND GUATTARI’S “WHAT IS PHILOSOPHY?”
    Tithi Bhattacharya / Gareth Dale - COVID CAPITALISM. GENERAL TENDENCIES, POSSIBLE “LEAPS”
    The German Ideology - Karl Marx and Friedrich Engels (excerpts)
    Reza Negarestani - Mene, Mene, Tekel, Upharsin (Reading Applied Ballardianism)
    Reza Negarestani - What Is Philosophy? Part 1: Axioms and Programs
    Reza Negarestani - What Is Philosophy? Part 2: Programs and Realizabilities
    H. P. Lovecraft - The Call of Cthulhu: Chapter 1: The Horror in Clay
    H. P. Lovecraft- The Call of Cthulhu: Chapter 2: The Tale of Inspector Legrasse
    H. P. Lovecraft - The Call of Cthulhu: Chapter 3: The Madness from the Sea
    Henry Bergson - One of the most famous and influential French philosophers
    Henri Bergson - Philosophical Intuition (Part 1)
    Henri Bergson - Philosophical Intuition (Part 2)
    Himanshu Damle - The Eclectics on Hyperstition. Collation Archives.
    Himanshu Damle - Killing Fields
    Himanshu Damle - Topology of Dark Networks
    Himanshu Damle - Games and Virtual Environments: Playing in the Dark. Could These be Havens for Criminal Networks?
    Himanshu Damle - OnionBots: Subverting Privacy Infrastructure for Cyber Attacks
    Himanshu Damle - Deanonymyzing ToR
    Himanshu Damle - A Time Traveler in Gödel Spacetime
    Himanshu Damle - Evolutionary Game Theory
    Himanshu Damle - 10 or 11 Dimensions? Phenomenological Conundrum
    Himanshu Damle - Geometry and Localization: An Unholy Alliance?
    Himanshu Damle - Typicality. Cosmological Constant and Boltzmann Brains.
    Himanshu Damle - Production of the Schizoid, End of Capitalism and Laruelle’s Radical Immanence
    Himanshu Damle - Where Hegel Was, There Deconstruction Shall Be:
    Himanshu Damle - Something Out of Almost Nothing. Drunken Risibility.
    ​Himanshu Damle - Hegelian Marxism of Lukács: Philosophy as Systematization of Ideology and Politics as Manipulation of Ideology.
    Himanshu Damle - Orthodoxy of the Neoclassical Synthesis
    Himanshu Damle - Intuition
    Himanshu Damle - Transcendentally Realist Modality
    Himanshu Damle - Dark Matter as an Ode to Ma Kali.
    Himanshu Damle - Knowledge Within and Without: The Upanishadic Tradition (1)
    Himanshu Damle - |, ||, |||, ||||| . The Non-Metaphysics of Unprediction.
    Himanshu damle - Philosophy of Dimensions: M-Theory.
    Himanshu Damle - Quantum Informational Biochemistry
    Himanshu Damle - Accelerated Capital as an Anathema to the Principles of Communicative Action
    Hyperstitional Carriers
    Hyperstition - Sorcerers and Necromancers: sorcery and the line of escape part II
    Hyperstition - Sorcerers and Necromancers: lines of escape or wings of the ground? part IV
    Nick Land - Cathedralism
    Nick Land - An Interview: ‘THE ONLY THING I WOULD IMPOSE IS FRAGMENTATION’
    Nick Land - Teleoplexy (Notes on Acceleration)
    Nick Land - The unconscious is not an aspirational unity but an operative swarm
    Nick Land - The curse of the sun (Part 1)
    Nick Land - The curse of the sun (Part 2)
    Nick Land - The curse of the sun (Part 3)
    Nick Land - Transgression (Part 1)
    Nick Land - Spirit and Teeth
    Nick Land - Occultures (Part 1)
    Nick Land - Occultures (Part 2)
    Nick Land - A Dirty Joke
    N Y X U S - Traffic
    Paul Virilio - Interview : TERROR IS THE REALIZATION OF THE LAW OF MOVEMENT
    Paul Virilio - Interview: ADMINISTRATING FEAR: TOWARDS CIVIL DISSUASION
    Paul Virilio - Interview : Speed-Space
    Paul Virilio - a topographical Amnesia
    Paul Virilio - Public Image
    Paul Virilio - The vision Machine ( Part 1)
    Paul Virilio - The Vision Machine (Part 2)
    Paul Virilio - The Information Bomb: A Conversation
    Peter Zhang - The four ecologies, postevolution and singularity
    Peter Zhang and Eric Jenkins - Deleuze the Media Ecologist? Extensions of and Advances on McLuhan
    vastabrupt - Time War // Briefing for Neolemurian Agents
    XENOBUDDHISM - NONORIENTED ACCELERATIONISM
    Xenosystems - Meta-Neocameralism
    XENOMACHINES - Fiction as Method: Bergson
    youandwhosearmy? - BERGSONIAN SCIENCE-FICTION: DELEUZE, ESHUN, AND THINKING THE REALITY OF TIME

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