Cities, eventually, will scare us. — Nick Land
the individuals of the global society aren’t human individuals or nationalities, but cities. this is the society that is fed by human individualism, and it’s the society that is forming its organs beneath the unaware eyes of statesmen, priests and warriors.
for Proudhon, writes Wilbur:
every individual was a group, and every group with sufficient unity of action to be worthy of the name could be identified by its organizing LAW or principle.
which plugs straight into Land’s insight on the nature of cities:
Intensities are characterized by transition thresholds. As they rise and fall, they cross ‘singularities’ or ‘phase transitions’ that mark a change in nature. A small change in intensive magnitude can trigger a catastrophic change in system behavior, with the emergence of previously undisclosed properties. When measuring urbanization, a city is a city is a city. As an intensive concentration, however, a city is an essentially variable real individual, passing through thresholds as it grows, innovating unprecedented behaviors, and thus becoming something ‘qualitatively’ new.
the parallelisms increase to uncanny heights as one looks further into the functioning of these individual collectivities. back to Wilbur:
We could say the individual is a product/producer of a polycentric system of natural laws…
what are these natural laws if not the “route to cumulative intensification” that takes an individual city to the “escape into inwardness, an interior voyage, involution, or implosion“. “What a city wants is to become itself, but more — taking itself further and faster.”
not only this, but as cities become ever more themselves, they suck in the elements — people and commodities ‘alike’ — they need to become autonomous, thus disinvesting other, more common (and thus ‘tedious’) collectivities, such as nations, ethnicity and “feature” groups in general, as Land defines them:
A feature group is determined by logical classification. This might be expressed as a self-identification or sense of ‘belonging’, an external political or academic categorization, or some combination of these, but the essentials remain the same in each case. Certain features of the individual are isolated and emphasized (such as genitalia, sexual orientation, skin-color, income, or religious belief), and then employed as the leading clue in a process of formal grouping, which conforms theoretically to the mathematics of sets.
back once again to Wilbur, we learn that it’s in the nature of these individual collectivities (or ‘unit groups’ in Land’s parlance) to:
…develop in accordance with their laws, encountering one another as others, antagonistic and incommensurable (…) and, ultimately, the apparent conflict is the manifestation of an absolute law at another level, so all is merely the flux of being…
in meeting each other, individual cities come to know and develop themselves further, “learn[ing] from trade”, as Land puts it. out of this a higher-level ‘social society’ comes into being. Land describes this society of cities through the theoretical framework of world systems:
Beyond such generic singularity, there is an additional level of enhanced differentiation that emerges from the position cities occupy within larger systems. These systems are not only internally specialized, but also hierarchical, dividing core from periphery, and distributing influence unevenly between them. Ultimately, within the fully global incarnation of the ‘world system’, cities acquire secondary metropolitan characteristics, to very different degrees, in accordance with their geographical and functional proximity to the center of the world. They transcend their local histories, to become hubs or nodes in a global network that re-characterizes them as parts of a whole rather than wholes made of parts, as metropolis-versus-periphery rather than (or on top of) metropolis-versus-town.
a metropolis, or a mother-city, and its peripheral daughters: that is capital, itself a collective individual. the first true matriarchy to arise in the world. each node in this network intrinsically accelerating into its own involutionary spiral, “lifted out of the general flux into general warfare, by the ability to distinguish self and other”. that is the anarchic cosmos birthed with the rise of modernity.