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Virtuality and Events

6/5/2017

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by Jean Baudrillard 
Two images: that of the bronze technocrat, bent over his brief-case, sitting on a bench at the foot of the Twin Towers, or, rather, shrouded in the dust of the collapsed towers like one of those bodies found in the ruins of Pompeii. He was, so to speak, the signature of the event, the pathetic ghost of a global power hit by an unforeseeable catastrophe.
Picture
​Another figure: that of that artist working in his; studio in the Towers on a sculpture of himself - his body pierced with aeroplanes - intended to stand on the plaza of the World Trade Centre like a modern Saint Sebastian.
He was still working on it on the morning of 11 September when he was swept away, together with his sculpture, by the very event the work prefigured. The supreme consecration for a work of art: to be realized by the very event that destroys it.
​
Two allegories of an exceptional, earth-shattering event, cutting at a stroke through the monotony of a declared end of history. The only event worthy of the name, contrasting starkly with the non-event to which we are condemned by the hegemony of a world order nothing must disturb. 
​At this present stage of networking of all functions - of the body, of time, of language - of a drip - feeding of all minds, the slightest event is a threat; even history is a threat. 
​It is going to be necessary, then, to invent a security system that prevents any event whatever from occurring. A whole strategy of deterrence that does service today for a global strategy. 
Steven Spielberg's recent film, Minority Report, provides an illustration of such a system. On the basis of brains endowed with a gift of pre-cognition (the 'pre-cogs'), who identify imminent crimes before they occur, squads of police (the 'pre-crimes') intercept and neutralize the criminal before he has committed his crime. There is a variant in the film Dead Zone (directed by David Cronenberg): the hero, who, following a serious accident, is also endowed with powers of divination, ends up killing a politician whose future destiny as a war criminal he foresees. This is the scenario of the Iraq war too: the crime is nipped in the bud on the strength of an act that has not taken place (Saddam's use of weapons of mass destruction). The question is clearly whether the crime would really have taken place. But we shall never know. What we have here, then, is the real repression of a virtual crime. Extrapolating from this, we can see looming beyond the war a systematic de-programming not only of all crime, but of anything that might disturb the order of things, the policed order of the planet. This is what 'political' power comes down to today. It is no longer driven by any positive will; it is merely a negative power of deterrence, of public health, of security policing, immunity policing, prophylaxis. 
This strategy is directed not only at the future but also at past events - for example, at that of 11 September, where it attempts, by the war in Afghanistan and Iraq, to erase the humiliation. This is why this war is at bottom a delusion, a virtual event, a 'non-event' Bereft of any objective or finality of its own, it merely takes the form of an incantation, an exorcism. This is also why it is interminable, for there will never be any end to conjuring away such an event: It is said to be preventive, but it is in fact retrospective, its aim being, to defuse the terrorist event of 11 September, the shadow of which hovers over the whole strategy of planetary control. Erasure of the event, erasure of the enemy, erasure of death: in the insistence on 'zero casualties' we see the very same imperative as applies in this obsession with security.
The aim of this world order is the definitive non-occurrence of events. It is, in a sense, the end of history, not on the basis of a democratic fulfillment, as Fukuyama has it, but on the basis of preventive terror, of a counter-terror that puts an end to any possible events. A terror which the power exerting it ends up exerting on itself under the banner of security.
There is a fierce irony here: the irony of an anti-terrorist world system that ends up internalizing terror, inflicting it on itself and emptying itself of any political substance - and going so far as to turn on its own population.

Is this a remnant of the Cold War and the balance of terror? But this time it's a deterrence without cold war, a terror without balance. Or rather it is a universal cold war, ground into the tiniest interstices of social and political life. 
This headlong rush by power into its own trap reached dramatic extremes in the Moscow theatre episode when the hostages and the terrorists were jumbled together in the same massacre. Exactly as in Mad Cow Disease: you kill the whole herd as a precautionary measure - God will recognize his own. Or as in Stockholm Syndrome: being jumbled together in death makes them virtually partners in crime (it is the same in Minority Report: the fact that the police seize the presumptive criminal before he has done anything proves a posteriori that he cannot be innocent). 
​And this is, in fact, the truth of the situation: the fact is that one way or another, populations themselves are a terrorist threat to the authorities. And it is the authorities themselves who, by repression, unwittingly set the seal on this complicity. The equivalence in repression shows that we are all potentially the hostages of the authorities. 
By extension, we can hypothesize a coalition of all governments against all populations - we have had a foretaste of this with the war in Iraq, since it was able to take place in defiance of world opinion, with the more or less disguised assent of all governments. And if the world-wide demonstrations against war may have produced the illusion of a possible counterpower, they demonstrated above all the political insignificance of this 'international community' by comparison with American Realpolitik. 
We are dealing henceforth with the exercise of power in the pure state with no concern for sovereignty or representation; with the Integral Reality of a negative power. So long as it derives its sovereignty from representation, so long as a form of political reason exists, power can find its equilibrium - it can, at any rate, be combated and contested. But the eclipsing of that sovereignty leaves an unbridled power, with nothing standing against it, a savage power (with a savagery that is no longer natural, but technical). And which, in a strangely roundabout way, might be said to get back to something like primitive societies, which, not knowing power, were, according to Claude Levi-Strauss, societies without history. What if we, the present global society, were once again, in the shadow of this integral power, to become a society without history? 
But this Integral Reality of power is also its end. A power that is no longer based on anything other than the prevention and policing of events, which no longer has any political will but the will to dispel ghosts, itself becomes ghostly and vulnerable. Its virtual power -its programming power in terms of software and the like - is total, but as a result it can no longer bring itself into play, except against itself, by all kinds of internal failures. At the height of its mastery, it can now only' lose face. 
This is, literally, the 'Hell of Power'. 
The policing of events is essentially carried out by information itself. Information represents the most effective machinery for de-realizing history. Just as political economy is a gigantic machinery for producing value, for producing signs 'of wealth, but not wealth itself, so the whole system of information is an immense machine for producing the event as sign, as an exchangeable value on the universal market of ideology, of spectacle, of catastrophe, etc. - in short, for producing a non-event. The abstraction of information is the same as the abstraction of the economy. And, as all commodities, thanks to this abstraction of value, are exchangeable one with another, so all events become substitutable one for another in the cultural information market. The singularity of the event, irreducible to its coded transcription and its staging, which is what quite simply constitutes an event, is lost.

We are passing into a realm where events no longer truly take place, by dint of their very production and dissemination in 'real time' - where they become lost in the void of news and information.

​The sphere of information is like a space where, after having emptied events of their substance, an artificial gravity is recreated and they are put back in orbit in 'real time' - where, having shorn them of historical vitality, they are re-projected on to the trans-political stage of information.
​The non-event is not when nothing happens.  

It is, rather, the realm of perpetual change, of a ceaseless updating, of an incessant succession in real time, which produces this general equivalence, this indifference, this banality that characterizes the zero degree of the event.

​A perpetual escalation that is also the escalation of growth - or of fashion, which is pre-eminently the field of compulsive change and built-in obsolescence. The ascendancy of models gives rise to a culture of difference that puts an end to any historical continuity. Instead of unfolding as part of history, things have begun to succeed each other in the void. A profusion of language and images before which we are defenseless, reduced to the same powerlessness, to the same paralysis as we might show on the approach of war. 

It isn't a question of disinformation or brainwashing. It was a naive error on the part of the FBI to attempt to create a Disinformation Agency for purposes of managed manipulation - a wholly useless undertaking, since disinformation comes from the very profusion of information, from its incantation, its looped repetition, which creates an empty perceptual field, a space shattered as though by a neutron bomb or by one ​of those devices that sucks in all the oxygen from the area of impact. It's a space where everything is pre-neutralized, including war, by the precession of images and commentaries, but this is perhaps because there is at bottom nothing to say about something that unfolds, as this war, to a relentless scenario, without a glimmer of uncertainty regarding the final outcome.
It is in the sphere of the media that we most clearly see the event short-circuited by its immediate image-feedback.
​
Information, news coverage, is always already there. When there are catastrophes, the reporters and photojournalists are there before the emergency services. If they could be, they would be there before the catastrophe, the best thing being to invent or cause the event so as to be first with the news. 
This kind of speculation reached a high point with the Pentagon's initiative of creating a 'futures market in events', a stock market of prices for terrorist attacks or catastrophes. You bet on the probable occurrence of such events against those who don't believe they'll happen.

This speculative market is intended to operate as the market in soya or sugar. You might speculate on the number of AIDS victims in Africa or on the probability that the San Andreas Fault will give way (the Pentagon's initiative is said to derive from the fact that they credit the free market in speculation with better forecasting powers than the secret services). 

Of course it is merely a step from here to insider trading: betting on the event before you cause it is still the surest way (they say Bin Laden did this, speculating on TWA shares before 11 September). It's like taking out life insurance on your wife before you murder her. 
There's a great difference between the event that happens (happened) in historical time and the event that happens in the real time of information.

To the pure management of flows and markets under the banner of planetary deregulation, there corresponds the 'global' event-or rather the globalized non-event: the French victory in the World Cup, the year 2000, the death of Diana, The Matrix, etc.

Whether or not these events are manufactured, they are orchestrated by the silent epidemic of the information networks. Fake events.
Francois de Bernard analyses. The war in Iraq this way, as a pure transcription of film theory and practice. What we are watching as we sit paralyzed in our fold-down seats isn't ' like a film'; it is a film. With a script, a screenplay, that has to be followed unswervingly.

The casting and the technical and financial resources have all been meticulously scheduled: these are professionals at work. Including control of the distribution channels. In the end, operational war becomes an enormous special effect; cinema becomes the paradigm of warfare, and we imagine it as 'real', whereas it is merely the mirror of its cinematic being.
The virtuality of war is not, then, a metaphor. It is the literal passage from reality into fiction, or rather the immediate metamorphosis of the real into fiction. The real is now merely the asymptotic horizon of the Virtual.

And it isn't just the reality of the real that's at issue in all this, but the reality of cinema. It's a little like Disneyland: the theme parks are now merely an alibi - masking the fact that the whole context of life has been Disneyfied. 

It's the same with the cinema: the films produced today are merely the visible allegory of the cinematic form that has taken over everything -social and political life, the landscape, war, etc. - the form of life totally scripted for the screen. This is no doubt why cinema is disappearing: because it has passed into reality. Reality is disappearing at the hands of the cinema and cinema is disappearing at the hands of reality. A lethal transfusion in which each loses its specificity.
​ 
If we view history as a film - which it has become in spite of us - then the truth of information consists of the post-synchronization, dubbing, and subtitling of the film of history.
In the former West Germany they are going to build a theme park where the decor and ambience of the now defunct East will be re-created (Ost-algia as a form of nostalgia). A whole society memorialized in this way in its own lifetime (it has not completely disappeared). 

So the simulacrum does not merely telescope actuality but gives the impression that the 'Real' will soon eventuate only in 'real time' without even passing through the present and history.

​As a result, history becomes once again for us an object of nostalgia, and a desire for history, for rehabilitation, for sites of memory, can be seen flourishing everywhere, as though, even as we suffer it, we are striving to fuel this same end of history.
History too is operating beyond its own end.

There was a definition of the historical event and the French Revolution was its model. The very concepts of event and history date really from that point. The event could be analyzed as the high point in a continuous unfolding and its discontinuity was itself part of an overall dialectic. 

It is not that way at all now, with the rise of a world order exclusive of all ideology and exclusively concerned with the circulation of flows and networks. In that generalized circulation, all the objectives and values of the Enlightenment are lost, even though they were at its origin. For there was once an idea, an ideal, an imaginary of modernity, but these have all disappeared in the exacerbation of growth. 

It is the same with history as it is with reality.

There was a reality principle. Then the principle disappeared and reality, freed from its principle, continues to run on out of sheer inertia. It develops exponentially, it becomes Integral Reality, which no longer has either principle or end, but is content merely to realize all possibilities integrally. It has devoured its own utopia. It operates beyond its own end. 
But the end of history is not the last word on history. 
For, against this background of perpetual non-events, there looms another species of event. Ruptural events, unforeseeable events, unclassifiable in terms of history, outside of historical reason, events which occur against their own image, against their own simulacrum. Events that break the tedious sequence of current events as relayed by the media, but which are not, for all that, a reappearance of history or a Real irrupting in the heart of the Virtual (as has been said of 11 September). They do not constitute events in history, but beyond history, beyond its end; they constitute events in a system that has put an end to history. They are the internal convulsion of history. And, as a result, they appear inspired by some power of evil, appear no longer the bearers of a constructive disorder, but of an absolute disorder. 

​Indecipherable in their singularity, they are the equivalent in excess of a system that is itself indecipherable in its extension and its headlong charge. 
In the New World Order, there are no longer any revolutions, there are now only convulsions. As in an allegedly perfect mechanism, a system that is too well integrated, there are no longer any crises, but malfunctions, faults, breakdowns, aneurysmal ruptures.
Yet events are not the same as accidents. 
The accident is merely a symptom, an episodic dysfunction, a fault in the technical (or natural) order that can possibly be prevented. This is what all the current politics of risk and prevention is about.
The event, for its part, is counter-offensive and much stranger in inspiration: into any system at its peak, at its point of perfection, it reintroduces internal negativity and death. It is a form of the turning of power against itself; as if, alongside the ingredients of its power, every system secretly nourished an evil spirit that would ensure that the system was overturned. 
It is in this sense that, unlike accidents, such events cannot be predicted and they form no part of any set of probabilities. 
The analysis of revolution and the specter of communism by Marx offers plenty of analogies with the current situation. He too made the proletariat the historical agent of the end of capital - its evil spirit, so to speak, since, with the rise of the proletariat, capital fomented the internal virus of its own destruction. There is, however, a radical difference between the specter of communism and that of terrorism. For capital's great trick was to transform the agent of disintegration it carried within ​it into a visible enemy, a class adversary, and thus, beyond economic exploitation, to change this historic movement into a dynamic of reintegration leading to a more advanced stage of capital.​
Terrorism operates at a higher level of radicalism: it is not a subject of history; it is an elusive enemy. And if the class struggle generated historical events, terrorism generates another type of event. Global power (which is no longer quite the same as capital) finds itself here in direct confrontation with itself. It is now left to deal not with the specter of communism, but with its own specter. 
The end of revolutions (and of history in general) is not, then, in any sense a victory for global power. It might rather be said to be a fateful sign for it. 
History was our strong hypothesis, the hypothesis of maximum intensity.
​
​Change, for its part, corresponds to a minimum intensity - it is where everything merely follows everything else and cancels it out, to the point of re-creating total immobilism: the impression, amid the whirl of current events, that nothing changes. 
​Generalized exchange - the exchange of flows, of networks, of universal communication - leads, beyond a critical threshold we passed long ago, to its own denial, which is no longer than a mere crisis of growth, but a catastrophe, a violent involution, which can be felt today in what might be called the 'tendency of the rate of reality to fall' (similarly, the profusion of information corresponds to a tendency of the rate of knowledge to fall). 
Zero degree of value in total equivalence. 
Globalization believed it would succeed in the neutralization of all conflicts and would move towards a faultless order. But it is, in fact, an order by default: everything is equivalent to everything else in a zero-sum equation. Gone is the dialectic, the play of thesis and antithesis resolving itself in synthesis. The opposing terms now cancel each other out in a leveling of all conflict. But this neutralization is, in its turn, never definitive, since, at the same time as all dialectical resolution disappears, the extremes come to the fore. 
No longer a question of a history in progress, of a directive schema or of regulation by crisis. No longer any rational continuity or dialectic of conflicts, but a sharing of extremes. Once the universal has been crushed by the power of the global and the logic of history obliterated by the dizzying whirl of change, there remains only a face-off between virtual omnipotence and those fiercely opposed to it.

Hence the antagonism between global power and terrorism - the present confrontation between American hegemony and Islamist terrorism being merely the visible current twist in this duel between an Integral Reality of power and integral rejection of that same power. 
There is no possible reconciliation; there never will be an armistice between the antagonistic forces, nor any possibility of an integral order.

Never any armistice of thought either, which resists it fiercely, or an armistice of events in this sense: at most, events go on strike for a time, then suddenly burst through again.
​
This is, in a way, reassuring: though it cannot be dismantled, the Empire of Good is also doomed to perpetual failure. 
We must retain for the event its radical definition and its impact in the imagination. It is characterized entirely, in a  paradoxical way, by its uncanniness, its troubling strangeness - it is the irruption of something improbable and impossible - and by its troubling familiarity: from the outset it seems totally self-explanatory, as though predestined; as though it could not but take place.
​ 
There is something here that seems to come from elsewhere, something fateful that nothing can prevent. It is for this reason, both complex and contradictory, that it mobilizes the imagination with such force. It breaks the continuity of things and, at the same time, makes its entry into the real with stupefying ease. 
Bergson felt the event of the First World War this way. Before it broke out, it appeared both possible and impossible (the similarity with the suspense surrounding the Iraq war is total), and at the same time he experienced a sense of stupefaction at the ease with which such a fearful eventuality could pass from the abstract to the concrete, from the virtual to the real.

We see the same paradox again in the mix of jubilation and terror that characterized, in a more or less unspoken way, the event of 11 September.

It is the feeling that seizes us when faced with the occurrence of something that happens without having been possible. 
In the normal course of events, things first have to be possible and can only actualize themselves afterwards. This is the logical, chronological order. But they are not, in that case, events in the strong sense. This is the case with the Iraq war, which has been so predicted, programmed, anticipated, prescribed and modelled that it has exhausted all its possibilities before even taking place. There is no longer anything of the event in it. There is no longer anything in it of that sense of exaltation and horror felt in the radical event of 11 September, which resembles the sense of the sublime spoken of by Kant...
​
The non-event of the war leaves merely a sense of mystification and nausea.
It is here we must introduce something like a metaphysics of the event, indications of which we find once again in Bergson.

Asked if it was possible for a great work to appear, he replied, No, it was not possible, it is not possible yet, it will become possible once it has appeared: 'If a man of talent or genius emerges, if he creates a work, then it is real and it thereby becomes retrospectively, retroactively possible.' Transposed to events, this means that they first take place, ex nihilo as it were, as something unpredictable. Only then can they be conceived as possible. This is the temporal paradox, the reversed temporality that designates the event as such.

As a general rule, we conceive of an ascending line running from the impossible to the possible, then to the real. Now, what marks out the true event is precisely that ¢e real and the possible come into being simultaneously and are immediately imagined. But this relates to living events; to a living temporality, to a depth of time that no longer exists at all in real time.

Real time is violence done to time, violence done to the event.
With the instantaneity of the Virtual and the precession of models, it is the whole depth of field of the duree, of origin and end, that is taken from us. It is the loss of an ever-deferred time and its replacement by an immediate, definitive time. 
​Things have only to be concentrated into an immediate present-ness by accentuating the simultaneity of all networks and all points on the globe for time to be reduced to its smallest simple element, the instant -which is no longer even a 'present' moment, but embodies the absolute reality of time in a total abstraction, thus prevailing against the irruption of any event and the eventuality of death.
Such is 'real time', the time of communication, information and perpetual interaction: the finest deterrence-space of time and events. On the real-time screen, by way of simple digital manipulation, all possibilities are potentially realized -which puts an end to their possibility. Through electronics and cybernetics, all desires, all play of identity and all interactive potentialities are programmed in and auto-programmed. The fact that everything here is realized from the outset prevents the emergence of any singular event.
​
​Such is the violence of real time, which is also the violence of information.
Real time dematerializes both the future dimension and the past; it dematerializes historical time, pulverizes the real event. The Shoah, the year 2000 - it did not take place, it will not take place.

It even pulverizes the present event in news coverage [information], which is merely its instantaneous image feedback.

News coverage is coupled with the illusion of present time, of presence - this is the media illusion of the world 'live' and, at the same time, the horizon of disappearance of the real event.
​Hence the dilemma posed by all the images we receive: uncertainty regarding the truth of the event as soon as the news media are involved. 
​As soon as they are both involved in and involved by the course of phenomena, it is the news media that afe the event. It is the event of news coverage that substitutes itself for coverage of the event. 
The historic time of the event, the psychological time of affects, the subjective time of judgment and will, the objective time of reality - these are all simultaneously thrown into question by real time.
​
If there were a subject of history, a subject of knowledge, a subject of power, these have all disappeared in the obliteration by real-time of distance, of the pathos of distance, in the integral realization of the world by information.​
Before the event it is too early for the possible.

After the event it is too late for the possible. 

It is too late also for representation, and nothing will really be able to account for it. September 11th, for example, is there first - only then do its possibility and its causes catch up with it, through all the discourses that will attempt to explain it. But it is as impossible to represent that event as it was to forecast it before it occurred. The CIA's experts had at their disposal all the information on the possibility of an attack, but they simply didn't believe in it. It was beyond imagining. Such an event always is. It is beyond all possible 'causes (and perhaps even, as Italo Svevo suggests, causes are merely a misunderstanding that prevents the world from being what it is).  

We have, then, to pass through the non-event of news coverage (information) to detect what resists that coverage. To find, as it were, the 'living coin' of the event; To make a literal analysis of it, against all the machinery of commentary and stage-management that merely neutralizes it. 

​Only events set free from news and information (and us with them) create a fantastic longing. These alone are 'real', since there is nothing to explain them and the imagination welcomes them with open arms. 
There is in us an immense desire for events. 

And an immense disappointment, as all the contents of the information media are desperately inferior to the power of the broadcasting machinery. This disproportionality creates a demand that is ready to swoop on any incident, to crystallize on any catastrophe. And the pathetic contagion that sweeps through crowds on some particular occasion (the death of Diana, the World Cup) has no other cause. It isn't a question of voyeurism or letting off steam. It's a spontaneous reaction to an immoral situation: the excess of information creates an immoral situation, in that it has no equivalent in the real event. Automatically, one wants a maximal event, a 'fateful' event - which repairs this immense banalization of life by the information machine. We dream of senseless events that will free us from this tyranny of meaning and the constraint of causes. 

We live in terror both of the excess of meaning and of total meaninglessness.
​
And in the banal context of social and personal life these excessive events are the equivalent of the excess of signifier in language for Levi-Strauss: namely, that which founds it as symbolic function. 
Desire for events, desire for non-events - the two drives are simultaneous and, doubtless, each as powerful as the other.

Hence this mix of jubilation and terror, of secret elation and remorse. Elation linked not so much to death as to the unpredictable, to which we are so partial. 

All the justifications merely mask precisely this obscure desire for events, for overthrowing the order' of things, whatever it may be.

A perfectly sacrilegious desire for the irruption of evil, for the restitution of a secret rule, which, in the form of a totally unjustified event (natural catastrophes are similarly unjustified), re-establishes something like a balance between the forces of good and evil.
​
Our moral protestations are directly proportionate to the immoral fascination that the automatic reversibility of evil exerts on us. 
They say Diana was a victim of the 'society of the spectacle' and that we were passive voyeurs of her death. But there was a much more complex dramaturgy going on, a collective scenario in which Diana herself was not innocent.(in terms of display of self), but in which the masses played an immediate role in a positive 'reality show' of the public find private life of Lady Di with the media as interface. The paparazzi were merely the vehicles, together with the media, of this lethal interaction, and behind them all of us, whose desire shapes the media -we who are the mass and the medium, the network and the electric current.
​
​There are no actors or spectators anymore, we are all immersed in the same reality, in the same revolving responsibility, in a single destiny that is merely the fulfillment of a collective desire. Here again, we are not far removed from Stockholm Syndrome: we are the hostages of news coverage, but we acquiesce secretly in this hostage-taking. 
At the same time we violently desire events, any event, provided it is exceptional. And we also desire just as passionately that nothing should happen, that things should be in order and remain so, even at the cost of a disaffection with existence that is itself unbearable. Hence the sudden convulsions and the contradictory affects that ensue from them: jubilation or terror.

Hence also two types of analysis: the one that responds to the extreme singularity of the event and the other whose function might be said to be to routinize it - an orthodox thinking and paradoxical thinking. Between the two there is no longer room for merely critical thought.
​
​Like it or not, the situation has become radicalized. And if we think this radicalization is that of evil-evil being ultimately the disappearance of all mediation, leaving only the clash between extremes - then we must acknowledge this situation and confront the problem of evil. 
​We do not have to plump for the one or the other.
We experience the simultaneous attraction and repulsion of the event and the non-event. Just as, according to Hannah Arendt, we are confronted in any action with the unforeseeable and the irreversible.

But, since the irreversible today is the movement towards virtual ascendancy over the world, towards total control and technological 'enframing', towards the tyranny of absolute prevention and technical security, we have left to us only the unpredictable, the luck of the event.

And just as Mallarme said that a throw of the dice would never abolish chance - that is to say, there would never be an ultimate dice throw which, by its automatic perfection, would put an end to chance - so we may hope that virtual programming will never abolish events.
​
​Never will the point of technical perfection and absolute prevention be reached where the fateful event can be said to have disappeared. 
There will always be a chance for the troubling strangeness [das Unheimliche] of the event, as against the troubling monotony of the global order. ​
A fine metaphor for this is that video artist who had his camera trained on the Manhattan peninsula throughout the month of September 2001, in order to record the fact that nothing happens, in order to film the non-event.
And banality went right ahead and blew up in his camera lens with the Twin Towers!
excerpt from the book:The Intelligence of Evil by Jean Baudrilliard
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    ANDREW CULP - Updating Deleuze for the Digital Age
    ANDREW CULP INTERVIEWED BY THOMAS DEKEYSER
    Armen Avanessian - ACCELERATING ACADEMIA: ON HYPERSTITON IN THEORY
    Armen Avanessian and Suhail Malik - Time Arrives From the Future
    Armen Avanessian and Suhail Malik - Operationalizing the Speculative Time Complex
    Armen Avanessian and Suhail Malik - Left and Right Contemporaneity
    Armen Avanessian and Suhail Malik - An Aesthectics Of Everything: Contemporary Art Contra Futurity
    Armen Avanessian and Suhail Malik - Grammar Of The Speculative Present
    Arran James - ACCELERATIONISM, DESIRE AND MADNESS
    Arran James - NO BOREDOM
    Arran James - FORECLOSURE/WITHDRAWAL?
    Austin Osman Spare - A British outsider artist and the grandfather of Chaos Magick
    THE BLACK BLOC WHICH WAS NOT/ COMMENTS ON THE HAMBURG G20
    Benjamin Noys - The Subversive Image (Part 1)
    Benjamin Noys - The Subversive Image (Part 2)
    Bert Olivier - The humanities and the advent of the ‘posthuman’
    Ccru: Writings 1997–2003 / Time Spiral Press
    Carlos Castaneda - There's nothing to understand
    Claudio Kulesko - UltraLeopardi
    David R. Cole - Black Sun: The singularity at the heart of the Anthropocene
    David Roden - Ballard’s Collision of Text and Thing
    David Roden - Dark Posthumanism: 'The weird template'
    David Roden - Dark Posthumanism I: summer's ice
    David Roden - Disconnection, Unbinding and Practice: Posthumanism as (maybe not) Non-Philosophy
    David Roden - Humanism, Transhumanism and Posthumanism
    David Roden - exo scars
    David Roden - Insurgent Time and Techno-Erotics
    David Roden - Manifesto of Speculative Posthumanism
    David Roden - Necroconceptuality in Gary Shipley’s Warewolff
    David Roden - Philosophical Catastrophism: Posthumanism as Speculative Aesthetics
    David Roden - Posthuman Hyperplasticity: Smearing Omohundro's basic AI drives
    Derrida and Laruelle in Conversation
    Derrida on Gilles Deleuze - I’ll have to wander all alone
    Dominic Fox - STRUCTURE AND SYSTEM IN BADIOU AND LARUELLE
    Ian Buchanan - Assemblage Theory, or, the Future of an Illusion (part 1)
    Ian Buchanan - Assemblage Theory, or, the Future of an Illusion (part 2)
    Francesca Ferrando - HUMANS HAVE ALWAYS BEEN POSTHUMAN: A SPIRITUAL GENEALOGY OF POSTHUMANISM
    Franco "Bifo" Berardi - The Precarious Soul (Part 1)
    Franco "Bifo" Berardi - The Precarious Soul (Part 2)
    François Laruelle - DECONSTRUCTION AND NON-PHILOSOPHY
    François Laruelle - ON THE BLACK UNIVERSE: 'In the Human Foundations of Color'
    François Laruelle - THE TRANSCENDENTAL COMPUTER: A NON-PHILOSOPHICAL UTOPIA
    François Laruelle- (Non-Philosophical) Chora
    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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