the end

at the end there was always 0. then, in the beginning, 1 came up. the universe is a thing. from super-being, it now is, headed towards nothing. a very big forehead once said: “My cause is the cause of nothing“. he got it.

as the flows drip from eternity, form and movement wage an infinite war, always bound to be lost. creative destruction is the only possible creation. it flows through “you”, too. like a river, it follows traumatic topologies, carved out somewhere beyond the edge of time, not only much before but… something else. forming a diagram, the diagram of acceleration.

being is always being more (or still (or yet (or again))). its arrow points to nothing, and that’s the fundamental problem. built into the very problem, the diagram presents the heuristics to the solution. indefinite levels of intensification are necessary, and it’s possible no solution can be found. what is there beyond singularities any()way?

of course, this is determinism (with a dash of pure madness). even not-wanting is already determined. the universe is a mathematical object. ignorance is just a set-theoretical operation, “A is included in B”. refusal, praxis, tears, anger, misery, importance. all there, included in. determined.

the illusion of control has been known since ancient times. it’s always been later forgotten (the workings of the flows…). it always comes back in with some weird “justification”. it’s necessary. it’s from conflict that all things arise.

and you were expecting utopia? so weak, it’s laughable.

all thought eventually stumbles on the same things. when it goes beyond, it’s always by complexification, entropy dissipation, extropy creation. i could try and make it seem bright, but who would we be fooling? brutal culling of populations, permeable borders, discriminations. “coldness, be my god!” (please?)

to watch the primary process unfold can be distressing (and distress is a good proxy for the process itself). our heads aren’t really able to get it, with all these layers of linguistic bullshitry, conceptual representation, spooks and ghosts. it’s always in our peripheral vision, haunting us. this world is not for humans, at all.

fished from an ocean of vile mutants, here we are nonetheless. and the pressing question (our brains seemed pretty well designed to make it bubble continuously on the screen that is consciousness): what should I/we/they/somebody do? escaping the question is my answer. let it be done unto me/us/them/somebody. let go.

the process flows from 1 to 0, creating that asymptotic entropy computer that (uselessly, but maybe intensively enough) will try to solve the problem at another, deeper level. to watch it, as possible, to feel it pass into and from you, to see it produce emotion and thought, to intertwine with it, is all that’s possible. it’s possibility itself. it’s power.

let go. as a mantra against “injustice” as a concept.
let go. as a mantra against “restoration” as an action.
let go. passivism as a tool.
let go.
let go.
let go.

333 times – let it go.

inner-time

the future is not deep time (and thus deep space), but rather inner time, high velocity. “there’s plenty of room at the bottom”.

deep time is already crowded. take pure energy, it’ll literally be here forever. time is coextensive to it.

atoms already exhibit the tendency: a first extropy production, and the time spans relevant to it are already way smaller: they’ll die. when you think of stars and solar systems, the time spans diminish even further: stars were born yesterday and will die tomorrow, from atom POV. think of Gaia and things shrink even further in time: geological scales are measured in pitiful billions of years. then life, Eukaryot cells, animals, mammals, humans, civilizations. every step, a decrease by one order of magnitude in relevant time spans. industrial societies are 5 centuries old tops. post-electricity societies are measured in decades. post-informatics cultures in years

the trend is well established: every increase in complexity (and thus extropy) means a decrease in relevant time scales. by and large, extropy is accelerative. ever more things get done in ever less time. extend into infinity, and you have your singularity.

2016 was probably the year in which months became the relevant time span. 2017 is already in the weekly time-span. shot in the dark: by 2020, every day will be relevant. from then on, only Gnon knows.

 

back to the future

one of the first ever posts on this blog was this one, commenting upon Park MacDougald’s “Accelerationism, Left and Right“, to date one of the very best primers on acceleration and its schisms. there I made a few points that deserve follow-up given my recent developments.

the first one, regarding the acceleration of market catallactics as a propellant of human autonomization is very much the topic of the last section of the Dark Enlightenment essay, although in a much darker vein. darkness notwithstanding, there is no real distinction between the dissolution of a population in its technology and the autonomization of human beings.

the second one deserves full restatement here, following-up my last arguments against left-accelerationism:

Left-Accelerationism mostly ignores left-wing anarchist tendencies which focus on individual autonomy and the forces of bottom-up global organization through capitalist technologies (bitcoin, ethereum and the Internet itself being the foremost examples). It’s my contention here that any “left” that does not interest itself with decentralized, disruptive processes, and focus rather on keeping and maintaining centralized power, is not “left-wing” at all.

market forces need no “repurposing” to deliver left-wing results, they need intensification(as a brief aside about a text that deserves much more attention, Justin Murphy’s point here can be answered from that: yes, “revolution” can be properly understood as an enterprise within an inherently competitive system – call it “capitalism” if you want – and it’s within enterprises that any action can be made sense of).

the third point, regarding Carson’s subjective LTV still stands, especially since some reflections on Bohm-Bawerk’s roundaboutness and subsequent Cambridge Capital Debate have led me to ponder that maybe Carson’s work has indeed much deeper insights to questions of accelerationism. i will be returning to those soon.

finally, i guess i’ve touched repeatedly on the topic of Neocameralism and territoriality lately (1, 2, 3, 4), so the fourth point has been dealt with.

xenoeconomics 1: how to measure capital formation?

if capital is an alien invasion from the future, the first thing needed is a way to see it, to measure it, since it evidently eludes us and appears as the history of capitalism. what we need is an index.

taking capital to be a process such as biological life, measuring its formation (intensification) should probably follow a similar logic.

a first immediate index to life’s formation is simply how much matter is trapped in the form of biological entities. a biomass index is readily available in fact.
given a certain mass, intensification is tracked by the alterations in that mass, so that an index of proliferation (reproductive success or fitness) makes itself necessary.
finally, probably due to the cosmic calculation problem, life intensifies also in how complex a metabolism is, so that it can miniaturise and thus function at a deeper time scale. (there are many complexity measures, all of them roughly represent the same insight: more degrees of freedom (more fine indirect expenditure of energy over a certain time for the same quantity of mass), but the network theory measure (number of paths in a graph) is the most amenable to the socio-economic dynamics that, as i’ll propose below, track capital formation. also, it’s only expected that a cybernetic intensification such as capital be described asymtoptically (i.e., teleologically). using Big-O notation can be useful when tackling capital’s complexity. Land, of couse, expects – by Moore’s Law – that capital’s complexification rate be O(2^n), that is, exponential on base two.)
taking this view, a list of three indexes to capital formation can be made:
  1. capital’s mass index, relative to total earthly mass (at least);
  2. capital’s reproduction or proliferation rate (arguably the trickies to spot);
  3. capital’s complexification rate
these will be the xenoeconomist’s primary tools to see the alien they’re hunting.
in mainstream economics, are there any indexes to which these can be roughly mapped? I initially thought of something in the lines of:
  1. gross world’s wealth estimate
  2. gross world’s growth rate
  3. technological innovation rate
but i have no idea if economists are tracking any of those things.
* * *
in a related thought, what if, taking Land’s lead, we are to think of capital as a collection of individual urban centers, such as life is a collection of individual organisms? then, i think, we get a little less tangled. we could use indexes of urban development to track capital formation. a rough and provisional mapping would be, respectively:
  1. urbanisation rate (% of people in urban centers)
  2. city proliferation rate (first derivative of the urbanisation rate in relation to time)
  3. average city complexification rate
Vincent Garton has pointed to me the first obvious objection to this urbanomist approach: it apparently ignores the deployment of capital in agriculture, which would be inconvenient, given the “green revolution”. a rejoinder could possibly be developed along the lines Land’s already touched upon here: it’s cities that provide big and stable enough markets so that industrial agriculture can develop, thus capturing one is already implicitly capturing the other. a better formalization of this is, surely, wanted.
a very interesting paper on China’s megalopolisation, made me think that megalopolisation could be another good proxy for the second metric, of city proliferation, since it’s a doubling down of urbanization (cities going to cities). but possibly it could be better captured by city complexity rates. i totally think Land’s theory of mega-cities as AI bodies gets traction in seeing the maps of megalopolises.
* * *
since we’re talking about measuring a cybernetic intensification, this Wikipedia compilation of measures of “Accelerating change” can be quite useful.

escaped velocity.

much more than the MAP, “Escape Velocities” is a neat summary of left-accelerationism in all its strands. in one respect especially, it shows everything: it’s got so much going for it, but then it drops the ball out of fear of sinning.

a few examples while you drift through the text:

  • you start recognizing genealogy, and the drop it after 3 paragraphs. fear? it certainly will drive you down weird routes.
  • it’s a mistake to recognize Land’s position (and, to a certain extent, even D+G’s) as “the worse the better”. it’s precisely the escalation of the process (capitalism) that is sought after. “better” and “worse” are already transcendent to it. why criticize something in these terms?
  • i’ll save the usual request for a specification of what “neoliberal order” can mean besides “the Cathedral”. but it sounds an awful lot like “the Devil”.
  • Nick Land, a heretic. could this indictment be made by anyone but a priest?
  • “today the best we can hope for is marginally improved consumer gadgetry”. what were you expecting, Eden?
  • it’s notable, in fact, that Williams’ diagnostic is precisely the same as that of NRx: decay, deceleration, stagnation. it even has the same structure of the decelerator: the neoliberal Cathedral. why disagree on the solution? the Theonomist at least has a proper excuse: usury is against the law of God.
  • “This process leaves Land’s theory unmoored and incapable of justifying itself”. why does it have to justify itself (to priests)? why survival isn’t enough?
  • on Negarestani’s use of Longo’s critique: the world can’t be machinic, because that would mean we can’t know it (because our computers don’t have a very good resolution for such measurements). what matters is how the world can be for us?
  • when talking about speed and acceleration, does Williams want to preserve the physical analogy that was originally present? because there’s absolutely no sense putting speed and acceleration as distinct or opposed, if he does. speed is the first derivative of space in relation to time. acceleration is the second (i.e., is the first derivative of speed in relation to time). acceleration is the variation of speed. how the hell “acceleration > speed” could make any sense? or, what the hell does “acceleration” have to do with navigation? this is a question that itself never waver…
  • onto more substantial diagnostics: where are your values coming from? because “accumulation-for-accumulation” and self-perpetuation are things immanent to the primary process. from God?
  • and ain’t they themselves being played by something? it becomes obvious at a point: the priestly endeavor of “freedom by means of rules”, based on a rational, enlightened order that enables us to runaway from drive, from the animal unconscious, apparently comes out of nowhere. the rational thinkers are to be sanitized, non-sensual beings, completely oblivious to the sublimated hierarchies of sexualized politics. priests can’t have sex, and Kant knew it. “morality is only good when it hurts”.

to get to the real meat, though, Williams names, by the end of the piece, two main strands within l/acc:

1) the epistemic accelerationism of Negarestani and Brassier. 

it could go so far, when it recognizes that there’s “a direct identification of the processes of scientific discovery with nihilism”. how far is this from the asymptote that Metcalf already had in Neo-Futurism:

the operational political, economic, and sociological codes of universalized humanity contract – to the point where, condemned to endlessly circulate in an interminable statistical survey, they finally collapse into a black hole where meaningless signs reduplicate themselves. This is the secondary process. The humanities in flames.

yet, both Brassier and Negarestani refrain from such identified endgame, and try to rehabilitated Reason (God?) and flee from the nihilism entailed by the very overflow of data now made available. isn’t that just fear?

2) the political accelerationism of his and Srnicek’s, which identifies (aesthetically, at least) with metis, the cunning intelligence of the trickster and the bricoleur, and talks about dealing with contingency. but in the same breath it refrains from creative destruction – something that is pretty obvious in political horizons nowadays – and approaches “repurposing”. it doesn’t even want to destroy capitalism, or compete seriously with it. it doesn’t want war, it wants capital to stand still and be peacefully sucked.

maybe this is the most finished expression of the fundamental fear within l/acc’s heart: the fear of war. it wants to be Prometheus without actually fighting the gods, and, in fact, while it sides with the priestly caste in affirming the holiness of our Lord and Savior, Reason. Williams knows, deep down, that any call to war is already giving up the possibility of a universal “we” – and thus of anything nearly “Left”.

competition is a sin, reserved for heretics. and yet, the l/acc’s position won’t remain unchallenged, from every side. if they don’t step up to war – if their desire to self-perpetuation doesn’t strengthen – they are bound to disappear.

the diagrams of acceleration

I’ll start by drawing what I take to be Nick Land’s view on the complete circuit of acceleration. then I’ll take a look at the leeches – decelerators – that he proposes. then I’ll sketch my own view of the necessity of runaway “suppressors” to keep the positive feedback running. in the meanwhile I’ll try and speculate what exactly l/acc and r/acc can mean in this view.

* * *

Land posits a positive feedback cycle at the heart of modernity. this cycle, he insists, is a techno-commercial or techonomic one. the second part of this loop is already pretty well expressed in Marx’s M-C-M’ model. From Fine & Saad-Filho’s Marx’s Capital:

cycle of capital

I’ll simplify this to:

cycle of capital 2

similarly, Land proposes technology and science evolve in a similar cycle, a techno-scientific effort. as he puts it:

“Acquiring knowledge and using tools is a single dynamic circuit, producing techno-science as an integral system, without real divisibility into theoretical and practical aspects. Science develops in loops, through experimental technique and the production of ever more sophisticated instrumentation, whilst embedded within a broader industrial process. Its advance is the improvement of a machine.”

thus:

cycle of science

finally, the techno-commercial loop that characterizes modernity would be this:

cycle of modernity

below the levels here portrayed, it’s conceivable every node is, in itself, a positive feedback loop. finance capital, product design, gadget invention and theory building being the immediate sub-levels.

the more it happens, the more it happens.

* * *

I won’t lie, I’m no great connoisseur of left-accelerationist thought. so I won’t talk a lot about it. my point of contention comes mostly from this line in the MAP:

“capitalism cannot be identified as the agent of true acceleration”

which implies something else is the true accelerator. what could that something else be?

I’ve heard hinted now and then that it could be the “industrial cycle” of technological development. since I’m guessing l/acc types want to pose capital as, at most, a once sympathetic medium for acceleration (now utterly decelerative), I’m supposing that such “agent of true acceleration” is the science cycle pictured above. is that correct? I’ll suspend criticism until this is more thoroughly established.

* * *

as for “right acceleratism”, insofar as it can’t be identified with Land’s stance of “unconditional acceleration“, remains very poorly formalized or even addressed. some kind of transhumanist monarchism maybe? if that’s it, their interest is much more on the acceleration of the science cycle, as well, but with a subordination to very different norms than those that presumably would govern l/acc-type cycles. insofar as it isn’t an explicitly anti-capitalist monarchism we’re talking about, the commercial side of the cycle is still present, but with how much force?

lots of mysteries remain. but I won’t invent adversaries where none appears to be.

* * *

ok, enough for accelerators, why aren’t we seeing a techno-commercial singularity, if such dynamics is indeed at the heart of out times? Land proposes a decelerator. what would it amount to?

a few ways to break the cycles and compensate for them:

  1. taxation: this deviates resources from capital and buries them into the consumption of the tax-receivers (namely the Cathedral bureaucracy). trash and shit.
  2. regulation: there are various ways this could work, insofar as regulation is very inventive. but the main pattern has to do with deviating capital from the most rentable (i.e., (self-re)productive) investments, into those that are most likely to become un-recyclable thrash, at least in the long run.
  3. politicization: this deviates brain-power from technological producing theories into, well, bullshit research departments, especially through politicization of academic funding of hard sciences.
  4. protectionism: since this protects technical developments from properly feeding back into the commercial cycle, it breaks the link between technical advantage and capital accumulation, leading lots of resources into stupid gadgetry.

all these being forms of fucking up the incentive structures that allow the accelerative cycle to be. in diagram form:

the cathedral

if the Cathedral is actually efficient, the more it happens, the less it happens.

* * *

my theory of constitutionalism is based mostly on the premise that, given real conditions, capital needs not only to accelerate – as is intrinsic to it – but also to suppress its decelerators. constitutional orders are a good way to tame politics (and thus the Cathedral), and there’s a historical case to be made on how capitalism correlates to good constitutions.

here, I’ll limit myself to the abstract form of these “runaway suppressors”. they are complimentary to the runaway producer of techno-commercialism: the less it happens, the less it happens. in such a way that they intrinsically contain a program for their own dissolution: as soon as their object of suppression vanishes – thus liberating the productive process that engineered them – they themselves vanish. it’s friction that produces them.

suppression, in such analysis, means compensating the compensators. a few forms for that to happen:

  1. counter-taxation: mechanisms through which taxation is dodged or reversed (anything from tax dodging, money laundering, corporate welfare, etc).
  2. illegibility: ways through which agents become invisible to the state apparatus, and thus can operate beyond, behind or beneath its regulations.
  3. cypherpoliticsbecoming grey to the colorful politics, effectively avoiding social outcomes based on political discourse. cryptographic media use, in a way that allows science to become neutral because anonymous. also, other uses of unidentity. (seriously, the link explains way better)
  4. exit: if some idiot thinks tariffs are a good idea, you move. neo-nomadism should be a thing already.

as resources flow back into the cycle, acceleration happens at ever higher rates. the formalization of said mechanisms into a diagram of suppression applied to the decelerator is a feat for another post, though.

fear. fear. fear.

the fall of Western Civilization is founded upon a total stupor, a paralysis based on the paranoia of an animal tired of being electrified.

the Puritan method worked too well until it failed.

the best way to avoid punishment is paralysis: “if I stay put, nothing will happen to me.” living death.

since capitalism hates it’s actuality, this is also the best way to kill it: the uttee suppression of the will to think.

electrify a child when she wants to create and you have just produced yet another civil servant.

fear. fear. fear.

a whole society, globalized by callous adventurers, killed by the trap of charitable discipline.
creative intelligence flees, gets the hell out. those that remain are rats in a cage.

he who is not in the frontier will die in the front.