u/acc, patchwork and the Uruk Machine

i finished reading the Uruk Series by Lou Keep a few days ago, and the framework it provides raises so many questions of immediate interest here that i couldn’t help but post about it. you’re advised to read the whole series, not only because Keep writes very well, but also because none of the following will likely make sense without it. at the very least, you need to understand the main terms he’s referring to (here‘s a not-so-brief summary).

for full disclosure, i haven’t read any of the books. i’m familiar with Scott’s Seeing Like a State because it’s a staple in the market anarchist milieu from which i come, and have heard of Polanyi’s Great Transformation because of the two years of social sciences undergrad i took (yes). the other two – Hoffer’s The True Believer and Lasch’s The Culture of Narcissism  – were absolutely new to me. so this is going to refer mostly to Keep’s reading of them, in the framework of the Uruk Machine, rather than directly to the original authors’ theories.

i’ll be using Keep’s general ordering to make a few points, as well as some of the tweets i used as placeholders for my specific comments on each section. to wit, here’s an introduction to my point:

i will not address Keep’s main point (nihilism) here. it’s too broad, and i’d need to revisit he’s other great and humongous post on it to start having some more thoughts. the central point today, if you needs a tl;dr for 2k-word posts, is: power is inherently fragmented. let’s begin with those fragments then.

metis, patches and bit-nations

to the extent that the political structure that made epistemic rationalism possible, desirable, necessary or inevitable is crumbling to pieces – and, yes, this is probably the most contentious statement in the background of any discussion of patchwork – the question arises: is there a future for metis?

it’s complicated because metis takes many social cycles to be created and has been more or less thoroughly eliminated from the face of the earth by High Modernism. can it be remade (more or less) from scratch in a fragmented world? tentatively, my answer is “yes, possibly”.

the foremost reason i’d present is that the current trend of political fragmentation is underpinned by a previous fragmentation of cognitive communities in the wake of the internet, as people self-sorted into clusters of interests and likemindedness. political fragmentation is downstream of cultural fragmentation.

as these new fragments slowly speciate into very different beasts, i think the underlying cognitive methods will much more resemble metis than episteme, even to the extent that they (obviously) incorporate abstract theories and knowledge. rituals and worldviews slowly form from a shared space of communication that is no longer projected top-down from a centralized nation-state. knowledge is still local, even if it’s geographically distributed (some have called this “glocal”).

of course, this doesn’t directly plug into patchwork but there’s definitely a way such cultural species turn into bit-nations that consume sovereign services. to be sure, any such sovereign service providers are likely to “see like a state” – through maps – but there’s an opacity that each of the new cultures gather from being turned into a “bit-nation”. this is somewhat idealized, of course, hence the “possibly”.

one reason people can come at me right away: “not everyone can partake in that!”. yes, it’s true. cultural speciation leaves a lot of people behind. the usual suspects, but maybe also some unusual ones. i won’t make predictions about it. but i don’t think that the non-universality of patchwork is an argument against it’s plausibility, or it’s capability of allowing for metis to resurface. i think it’s precisely the opposite. fragmentation means something, right?

a market for societies

can these new cultural species control markets and put them side by side with other (more or less) personal bonds? i think so. but also, the essential new feature that’s brought into view by thinking through patchwork is that, rather than a “market society”, patches are inside a “market for societies“.

in this somewhat alien environment, “economic prejudice” is now submitted to it’s actual efficiency for the survival of a specific culture inside the patchwork. it might be that it’s useful for patches and bit-nations to conduct GDP censuses and focus on economic growth, it might improve their chances of self-sourcing and continuation (profit, abstractly conceived). but now economic prejudice is facing real competitors, plenty of them, so that it has real chances of being driven under.

what about the patchwork (systemic) level itself? it’s hard to tell, since this level is close to an alien cognition. does it think in economically prejudiced ways? what does that even mean, if it doesn’t share a language with us? of course, all societies have some sort of awareness that they live inside a competitive system, right now. talks of “international community” abound, and international relations is supposedly a serious branch of political science. but i think it’s uncontroversial to say that pretty much no one really knows what goes through the mind of the international system *itself*.

be it how it may, economic prejudice doesn’t strike me as the most interesting part of Polanyi’s theory. the “double movement” is definitely much more explanatory, especially when coupled with Scott’s framework. people lose something important and immaterial when societies become market societies – something that can’t be grasped by rationalized cognitive modes. and so they revolt. which never solves anything, and indeed makes things worse, and people frustrated (next section).

does it change anything that a market society suddenly becomes a market for societies? in a certain way, if [all of the above] is coherent, people are back into normal (“human”) societies. they have safety networks, personal bonds, rituals, the whole metis package. markets are no longer necessarily unbound within societies. the picture is very different among them.

if anything, a market for societies is even more alien. people revolt against the losses that market society bring upon them, whatever the material gains might be. but at least they can revolt against someone. there is some ascription of agency to certain groups, the bourgeoisie or the elite or [something]. there’s no such “evil-doers” or easy targets in patchwork.

how is anyone suppose to make sense of their societies (most likely chosen, but also possibly inherited) dying off? even the mechanism by which this could possibly happen is a little bit clouded.

there’s being conquered, sure, that’s the old way. then there are the two mechanisms that are more likely to feature in a highly fractured landscape: merger (different groups fusing into a single one) and dispersion (enough members of the group joining other groups that it become impossible for the remaining to keep as a group). even being softer on the edges, what kind of “double movement” aren’t these going to bring about? is anyone really ready to let go of tightly knit communities because there are better options? are human beings anytime ready for doom?

which brings us to the topic of anti-praxis.

frustration and anti-praxis

of all the four books Keep brought to the table, Hoffer’s has been the one whose theory most added to my worldview. i mean “mass movements are fueled by frustration” is something pretty informative that i haven’t come across in basically any of the circles i’ve inhabited so far. and it seems to me it’s the one doing most of the work in the Uruk machinery too. it basically furnishes the central mechanism through which make sense of the other parts: [bad things] make people frustrated, and frustrated people make [worse things].

so it’s important to pay attention to what exactly frustration means in the context of the series. Keep boils it down to an “inability to act meaningfully”. obviously related to the destruction of metis. if patchwork can locally restore shared meaning and distribute power, as i’m positing in the first section, then there’s no reason to worry about frustration on a very large scale in patchwork. on the other hand, given the utterly terrible and common occurrence of social liquidation in patchwork, we can have something terribly similar: let’s call it networked frustration.

what does networked frustration look like? imagine you’re someone who’s just been victim of a dissipating bit-nation. your former bit-compatriots all signed up for different services and left you hanging in a limbo. very frustrating. not much of a problem until you meet a whole bunch of similarly bit-frustrated fellows.

and yet, if you actually do find these people, isn’t building things together much more probable than mass movement? who would they pledge for or against? other patches are certainly not very interested in enabling that (maybe as a weapon, but even then, there are better options). i’ll be cautious, but i guess it can be hinted that the dynamics of a patchwork makes things more complicated for the general strategy of mass movements. it begins to pay more to actually empower its adherents than to endlessly prolong the frustration. anti-praxis becomes an incentivized position: you can do what you want, why claim something instead?

i might be wrong, of course. it might be that such action capabilities allowed by the patchwork are driven into a new business of feeling very bad (and not doing anything about it). it would tell a lot about human psyche. and i have no idea how badly it could play in the long run. if passive frustration is actually much more profitable than all the alternatives – and thus survives the longest – the future is as bleak as it gets. it’s hard even to conceive how that could possibly work.

the catastrophe of narcissism

okay, this is a longer loop, going through xenoeconomics first. what does narcissism look like from the point of view of an alien invasion from the future, building itself from the materials of its host?

at the very least it seems like a good way as any to manipulate human psychology to produce a perfect consumer. a consumer, that is, who is predictable and constant, a consumer performing perfectly the redistribution of resources through markets that Say’s Law predicts. all the havoc wrecked in the previous sections (destruction of metis, economic prejudice, masses of frustration) – whatever the costs it had for capital – were a good way to create this absolutely broken being: the consumer. all image, all of the time, in warlike social environs.

nonetheless, capital has a constant incentive to do away with the rigid, evolved structures of human psychology, replacing them with something more plastic. hence, at the height of globalized consumer capitalism, the leading edge of technological innovation lays heavily in creating predictive models of consumption. read: Amazon and Netflix.

much of the talk about technological elimination of jobs focus on the other side of Say’s equation: production. if people don’t have jobs, how are they going to consume? but i think the reverse is more pressing: if your consumption can be mapped out precisely, what’s left? “consumer sovereignty” starts looking pretty bleak.

what capital can’t automate right away, even as consumption goes into silicon, is creativity. that’s what it truly needs to ponder over as it abstracts away from human flesh. consumer are boring, workers ever more so, what about the inventors, the entrepreneurs, the artists and artisans? that’s the niche (a small part of (what’s probably no longer accurately defined as)) humanity can find some employment.

back to patchwork: you’re consuming societies and eventually sorting algorithms will probably be able to predict pretty accurately to which bit-nations you’d likely belong to at any given time. so now, as the liberal order literally crumble to pieces, what remains for you to do is make new stuff. it’s that or the trashcan.

so, from the catastrophe of narcissism (the destruction of action to produce lean images) comes the anastrophe of… can i call it “nemesis”?

conclusion: a beautiful new world

[so it’s actually around 2000 words lol]

i’m not sure anyone is 100% on board with the description of patchwork, and its effects. it seems obvious and pretty inevitable to me, but of course opinions diverge. nonetheless, i think the foregoing can be said even if patchwork is treated as a mental experiment.

the bottom line seems to be, as up there: power is inherently fragmented. as fragmentation was overtook by High Modernism, everyone became disempowered. not only those poor fucks at the bottom who got their communities wrecked by well-meaning technocrats, but the very technocrats themselves, since the goals they pursued eventually led to completely different things. as this centralizing trend comes to an end, leading into patchwork, power makes a return.

another point, stemming mostly from the last section, is that power is creativity. i definitely would need some specific post to develop that at length, but the return of not only the ability, but the absolute necessity of creating things matches pretty well the return of power.

the final thesis that i’ll have to develop is the one from the tweets above: the current stage of automating away the consumer-voter, and the current labor struggles in the fields of consumption and reproduction. i’ve gotten at least into the first one right here: how the consumer came to be, and how it’s being automated away. the reproduction part is both more interesting and more consequential (and thus will have a post of its own). it all feeds deeply into the question of nihilism, i suspect.

if it all plugs in properly, i think we have more or less a general theory of society (which i think is the fundamental project of mutualism, mostly incomplete) or productive multiplicities, way beyond any human instantiation of that: fragments that build new stuff, leading through several intensive phase transitions. endgame? transcension


capitalism = feminism, groundwork I: female economic independence

“Economic self-sufficiency is feminism.”

individual freedom (responsibility) will soon cease to be optional.

destruction of traditional marriage (patriarchy) is inherent in the development of commercial societies. capital wants to bypass the middlemen and cut a deal directly with women—the matrices of its substrate. thus it becomes ever more economically unfeasible, under capitalism, to keep women out of the workforce.  in the end, capitalism = feminism (as a process).

the very nuclear monogamous family is already a straying away from the common human mating pattern (the harem of the emperor) and so it’s a stepping stone to further marriage subversion. thereon, the reconfiguration of marriage, from a buying agreement between owners to a contracting between equal parties, is a particular case of the general autonomization of commodities (as capital).

even the Blue Church is slowly becoming aware that the previous alignment of feminism with communal organization was a mistake:

  • all productive endeavors go through a three-stage cycle – labor intensity, labor struggle, automation – that feeds into the next iteration. consumption and reproduction are currently in stage 2, heading to 3.

As women have poured into labour markets around the globe, state-organised capitalism’s ideal of the family wage is being replaced by the newer, more modern norm – apparently sanctioned by feminism – of the two-earner family.

  • labor intensification.

Rejecting “economism” and politicising “the personal”, feminists broadened the political agenda to challenge status hierarchies premised on cultural constructions of gender difference.

  • labor struggle in reproduction: decoupling of productive capacity – the economic – from the reproductive capacity – the reproductive, through the wedge of identity politics: distraction and camouflage.

“Finally, feminism contributed a third idea to neoliberalism: the critique of welfare-state paternalism.”

  • automation: capital is nomad fluxes, instantiated in distributed systems, rather than centralized organizations. working roubdabout, behind the scenes, occult.

yes, it’s dark and cold, so much so it already scorched many a pious Christian and their pledges of solidarity. the cosmic womb is a harsh mistress.

* * *

capitalism brings anti-memory to patriarchy and slowly dissolves it into anonymous assemblages (we usually call them “joint-stock corporations”). it no longer matters who your forefathers were. what matters is how much money you can make – productive capacity, rather than reproductive authenticity.

a series of particularly bloody wars at the beginning of every modern century depletes the male workforce surreptitiously and undermines the basis for a nationalistic revival of fatherlands. women are brought into factories, and thus the basis of the traditional societies is already in jeopardy. “who will raise the children?!” metastasizes into civilizational identity crisis. and then there were the boomers…

* * *

the full body of capital is a giant cunt, swallowing and emasculating all patriarchal dreams of sovereignty: the reign of the tool is the reign of the female: flowing in a convergent wave of vaginal discharge towards a squirting orgasm—SINGULARITY.

it is only thus – as purely synthetic formless self-reproductive function: as abstract matrix – that “women” can be free.



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.


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.