META-NOMAD

Blog: TSPDT2, Outside

Second week of the TSPDT list, note, I’m not viewing 1 film per day or per week etc., it’s as and when I have the time/feel like watching something. The ‘Why?’ is because contemporary cinema has truly gone to shit, and that is not an understatement. If one is to act rather crassly and base the merit of a film off what it brought in at the box office, one merely needs to look at the top 10 films for each year prior to say, 2000, to note that something went drastically wrong. During the process of folding date myth into contemporary narrative we lost the underlying structure of the past and are left with only the banal filler of the present, that is, nowadays cinema offers little more than something to pass the time as opposed to a piece of art wherein one walks a way at least slightly changed. Great cinema is Heraclitean, dull cinema is Parmenidean – very roughly speaking. That said, sitting through hours of silent film is a task unto itself, at least for my stim-addled, k-addicted brain, which has some odd connection to screens: We did not heed Fisher’s warnings with regards to social media’s perpetual micro-dopamine fixes.

Broken Blossoms was a surprisingly refreshing film, the attitudes towards race and women of course dated, yet not in the same way as Griffith’s magnum opus The Birth of a Nation, the attitudes towards Chinese culture in general here seem weel meaning, specifically in a – once again dated – foreign-quarters-esque manner. That said, Broken Blossoms set designs acts as a precursor to Edward Hopper’s atmospheric usage of light and to Hitchcock’s entire (arguably), that is, the notion of hidden lives is quite literally brought to the fore, that inescapable lust for knowledge of the interior is given to the viewer on platter, quite uncomfortably at times. Broken Blossoms seems like a key starting place for silent film. Gish’s ethereal feminity holds the viewer’s hand almost always here, through these dire streets and through the sculpting of positivity we’re allowed to believe that something pure might just survive here, this in itself brings to questions contemporary notions of feminity.

True Heart Susie was too ‘lovely’ for me.

The Phantom Carriage stills. Interesting techniques to be sure, yet once again it’s a key example of my perception being spoilt, such a film, which was framed impeccably, drives itself into the chasms of repetition…sadly. The past is fading a little, and the future often can’t keep up with itself, the future need to innovate itself.

The Kid and Nosferatu both are without comment, they’ve had enough. The Kid was my first Chaplin viewing, was grand.

and finally for this week Nanook of the North, a documentary I was surprised I’d never come across, I adore Alone in the Wilderness and thought nothing could ever come close to the Walden-lite musings of a creator and craftsmen adrift and alone, yet Nanook adds something beautiful to mix.

A cliche ‘to be sure’, but Nanook adds something raw, and very early on. Whether it’s the hum of 1920’s film, fish-flesh or the acknowledgment of death from the start Nanook doesn’t fully enter into the noble savage genre. There is still a divide between the filmmakers and the subjects of the film, there remains a cultural divide and it works subtle wonders in drawing out the specifics of another life. A scene wherein a walrus is hunted and quickly eaten raw on the beach (above) due to excessive hunger-pangs stands out, that which, even in the 20’s, holds the real of another culture.

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I finally got around to looking at what Vast Abrupt have been up to and I have to say Reaching Beyond to the Other: On Communal Outside-Worship by Xenogoth is really, really good. In fact it’s been a while since something in the sphere has dealt with so much so fast and so well (my writing is lame today). I’ve noticed a lot of Vast Abrupt’s posts (maybe all?) are indexed at zero, whether or not this is a theoretical choice, wherein that which is posited at zero, prior, potentially a priori is that from which the post takes a trajectory, therein remains the unavoidable. The first ‘point’ that caught my interest:

“Whilst this broad definition is applicable to the narratives in much weird fiction, these tales explore the Outside through narrated ‘experience’ rather than objective academic analysis and they do so with an imaginative flare that has fascinated many.”

Academic analysis of the Outside often transforms the Outside into merely a component of a certain schema as opposed to a fluid experience, or a singular fluid experience from a certain perspective. The closest academic philosophy has come to a bridge between the two – for me – was Levinas’ Existence and Existents notably the phenomenology of the il y a (there is), that which wishes to be grasped from afar, yet at all times evades capture…in fact evades objective reasoning all together, that which teases humanity as being the “limitrophe of nothing”.

“To return to our Lovecraftian metaphor: if Land is an Outsider, having looked in the mirror and identified with the inhumanism of capital, Fisher is rather hoping to collectivise, organising an Acid Communist Cthulhu Cult of Outsider-worshippers. His focus on the aesthetic challenge is no doubt influenced by his subcultural affiliations. What are Goths if not Outside-worshippers who already live amongst us? However, even this subculture has been subsumed within capitalism — commodified, its vague political potentials have long been neutralised.”

No comment other than this paragraph stood out, a succinct articulation of the often hazy Land/Fisher connection, both working within the realm of ‘exit’ with such drastically different tools and techniques they act almost as two seperate species. Part 3 of Xenogath’s piece is a must read for anyone remotely interested in the concept of ‘exit’ à la Fisher/Land.

Chem and Narax #1: Inclusive

Artwork by OLOF_HANVARK

 

Dawn of the sun above a desecrated planet, its rays bowing pleasantly over yesterday’s cinders; garbage fires, shit-piles and hot corpses litter the ground, their shadows a homage to nothingness; the end of days stretched over all that is and could be conscious. Welcome to 2019 friends, let’s hope that along with all plant-life many of yesteryears’ ideas died too. A world still crumbling, yet hopeful to build a future atop the remains of the past, forget the ruins, forget the remnants…forget your nature and all will go to shit.

Across the irradiated wastes Chem and his mutt Narax wander. Chem is of medium height, skinny yet fat, medium length hair, wearing a grey flannel shirt and baggy jeans tucked into boots, the epitome of those who blend-in. Narax on the other hand stands proud as the poster-boy for Australian shepherds, if not for his matted, blood chunked fur, bleach blonde right eye and scarred ear. On a hill overlooking a small town, both stood still and silent, Chem waiting for Narax’s call and Narax confident in his ability to shit on humanity.

The town they looked down upon looked a little chaotic to say the least. Its border rife with wanderers, scoundrels, wasters, waste-landers, speculators, scavengers and no doubt many plunderers, all clawing at the walls, impatient and offering little to nothing in the way of tempting utility. The buildings, from afar, seemed unkept, rushed and smothered in warning signs and notices. It appeared that little, if nothing at all was happening within the walls, the occasional rise from a seat, or opening of door, no trade, no community, seclusion without safety. Chem and Narax begin their descent.

The road leading to the town littered on either side with signs, rules, symbols, posters, notices and warnings, many hypocritical and self-destroying.

Acceptance & Tolerance To Be Found Here!

All Accepted!

No Raiders!

Fires rising from various barrels left astray, light glimmering from the town’s gate a few hundred meters away. Sounds of arguing, berating, whining, moaning, belittling, shuffling, huffing and puffing and the occasional clang came from within. Audibly, it was such that life here had been compressed into the idea that all should be fair. Sounds and sights the likes of which Chem had never seen and Narax knew all too well.

‘Listen shit-for-brains, towns aren’t what they used to be, all weird and inclusive nowadays.’ snarled Narax as they both continued their walk towards the town.

‘Inclusive?’

‘Yes. Inclusive. It used to be ‘socially acceptable’ to actually choose who you built your community or civilization with and around.’

‘I mean, why wouldn’t you choose? Surely if someone isn’t pulling their weight, or you know someone will be actively destructive why would you let them in?’

‘Dear Chem, you’re beginning to get it. It’s as if society collapsed and with it every copy of Leviathan was simultaneously destroyed.’

Leviathan?’

‘I forgot you have little education-’

‘Listen mutt, if it wasn’t for me you’d still be wondering the wastes looking for scraps!’

‘Anger at one’s own ignorance, fantastic. I was going to simplify Hobbes for you, but now I might just go to the ends of the earth to find the last ever copy and let you go through the same pain as everybody else.’

Chem hastily stops ‘All I mean is Narax, remember where I found your sorry ass. If it wasn’t for your telepathic pleading I would’ve shot right on by!’

‘I understand Chem, no need to bring it up again. Now listen up, you can call this brief lesson ‘The Past Will Eat You Alive’, it will be a little reductionist, but I can make it work.’

‘Sounds rather historic.’

Beyond historic, it transcends history. Genetic, human, animal…instinctual, natural…unavoidable!’

‘Go on…’

‘When things turn bad, and I mean ‘collapse-event’ bad, ‘to-pure-shit’ as your eloquent mind would put it, humans aren’t the best things to be around. In fact, they are arguably the worst, the majority of you become illogical, overly-emotional drooling wrecks.’

‘Ok…’

‘You are, at heart…animals, and it pays to remember that, especially in times of the utmost security and stability. This is where Hobbes comes in. In short, he exemplifies the fact of your animalistic nature as a means to why social contracts, or collective agreements – such as towns – upon which safety and stability rest, are so important.’

‘What’s your point furball?’

‘Towns such as this one we’re about to enter, in fact, societies in general forget this fact very quickly and this removal, this erasure is a grave error in your programming. What do you humans do when the shit hits the fan? Panic.’

‘Well now I know this, I wont panic, ok. Now come on, I’m fucking hungry.’

Chem and Narax both pause to read the gate’s sign:

WELCOME TO PROGVILLE: ALL WELCOME, ALL EQUAL.

‘Oh shit.’ barks Narax.

‘What is it now?’

‘I’ve come across towns like Progville before, as the sign says…they accept anyone, literally, you know how that works right?’

‘Enlighten me…mutt.’

‘Well, like we said before, in a perfect would you would actively choose who can enter your society or town, yes?’

‘Sure.’

‘Say you let anyone in, you’re going to have conflicts, so what do you do? You give each and every person some tiny amount of power or responsibility, however menial.’

‘How’s that work?’

‘Anyone who’s given the most minor piece of power gets subsumed into the whole, the whole which will lay their lives on the line for, quite literally, in fear of losing the power they have.’

‘I don’t really see the problem’

‘Nothing ever gets done! Everyone’s just worried about keeping their slice, no one innovates, takes risks or offers a counter-argument, they want stability and they retain it by adhering to the status quo.’

‘I guess so. But I am hungry’

‘Humans…’

Chem swiftly enters the town, Narax begrudgingly follows.

‘Alright. We go in, get food, then get out…I know places like this, next thing you know you’ve been roped into some labour and I’m being petted by a thousand infants!’

‘Alright, god mutt, do you ever give it a rest…’

‘Listen skin-sack, don’t say I didn’t warn you. On the first sign of trouble I’ll bark like an undignified doggy again. So far you’re the only one who can hear my thoughts…and I still don’t know whether that’s a blessing or a curse.’

The gates of Progville were a living horror. Droves of wanderers flocked from afar in hopes entry, all of them – with the occasional exception – peddled nothing whilst acting obnoxiously. Chem and Narax both quickly veered leftwards towards the official entry point, away from the makeshift traveller camp. Four men guarded the entrance, all of whom seemed nonchalant to existence itself and one had literally mutated into the floor, and as such had little option but to act as captain of the guard.

“Hello there chaps, what brings you to town?” said one of the three interchangeable men.

“Well we were ju-” Chem began, before being interrupted.

“Umm, gary. ‘Chaps’ is a bit male-centric don’t you think? What do you two identify as…for our records…” said the captain.

‘Tell him I identify as a fleabag!’ said Narax.

“I identify as…err, a man. And this is my companion Narax, who is a dog, a male dog.’

“…OK well, I believe they prefer hound or feline. Dog is quite derogatory. But anyway, what can I do for you both?”

‘I prefer silence to be quite honest.’

“We were just looking for some food and maybe a place to stay for the night? We’d be happy to help out or trade with you.”

“Umm, yes OK, that sounds fine. Just follow Gary.”

It had been a long time since Narax had kept so close to Chem, but for the time being it seemed the safest port of call. As they walked through the town there seemed to be whining, moaning and audible disputes coming from all angles. The shopkeepers shelves bare, except from repetitive tins and trinkets. The power a never-ending cycle of off and on. The town was, for its size, crammed with people, many of whom seemed entirely without a responsibility, let alone an occupation. The majority sauntering aimlessly to and fro, from person to person hinting at their needs and woes. Bad postures, beer guts, piercings, tattoos, tights, suspenders, greasy hair, baggy apparel, unkept entire…the air here took real pride in its indignity.

“Umm, right OK guys listen up!” said Gary “I’m going to need you all to gather round…”

‘Narax, what the fuck is going on?’

Occupants of Progville began to gather around the guard, many appearing from under matts and tarps, climbing up from the sodden mattresses where they lay. Shopkeepers leaving their shops, and the prisoners allowed out for a brief moment of ‘communal’ collection.

“Umm, OK everyone we’ve got a couple of newcomers here, Chem and his feline Narax. We’re going to take a vote as to whether or not they stay.”

Narax began frantically barking.

‘What is it? Is everything OK?’

‘Chem…it’s a fucking democracy! We’ve got to leave, now!’

‘A what?’

‘Oh Christ Chem, this is how we got in this mess, I thought I’d never see another one of these hapless affairs. You see any exits?’

Blog: Further, TSPDT etc.

Neural Shroud’s latest which covers the increase politicization of communication is succinct. I believe there’s an undercurrent of cybernetics running through this piece – can’t quite place it – that said, the increase of politics within the everyday sphere is generally just exhausting, nigh impossible to comment on the ‘merit’ of anything without first addressing its political backdrop, affiliations…these are becoming unavoidable however e.g. Star Wars. Intriguing as these protocols are, there are at least 2 things heading our way which are (to a certain extent apolitical), the first being the rise of AI and the second being Bitcoin, or digitalized cryptographic currency as our primary means of exchange, the latter here of course having political considerations, however even those are decentralized and disconnected from state, and thus we enter in a realm of micro-protocols adhering to that which small groups, or individuals wish to do.

 

I’ve decided to venture into the depths of film this year, my trajectory is from a fairly formal standpoint, that of the They Shoot Pictures Don’t They 1000 Greatest Films List, which I shall be tackling in chronological order as a means to comment on the history of film as a whole, also as a means for lovely digressions into all manner of haphazard opinions etc. As such I began with L’arrivee d’un train a la Ciotat from 1895, little to comment other than that my mind insta-clicked of, I’ve become so used to high-definition media that the origins of film are apparently beneath me…fucking K-Addiction. And onto Georges Méliès’ Le Voyage dans la lune (A Trip to the Moon, 1902):

There’s this odd sentiment of wonder and awe towards not only the moon itself, but the moon as the possibility of future, as opposed to simply continuation of the present. Wherein the ‘scientists’ above are seen as wizards, temporal-magicians who are the guiding force for man’s ability to transcend and overcome.

This short scene, wherein our scientists descend into a cave upon the moon, is an exemplary comment on the current climate, e.g. “What happened to the future…” we have become scared, as such these visionaries in 1902 vision the moon as this incredible place full of wonder. Our empirical abilities aside, we’ve lost our love for Mars even though the possibility of getting there grows ever nearer. It shall be a dull day when Musk lands upon Mars and the majority of TVs are tuned to some kitsch-celeb-shit-show.

D.W. Griffiths The Birth of a Nation (1915) is a masterpiece of cinema, the unavoidable racism and revisitionist history aside, technically Griffith’s magnum opus acts as a true game-changer. I must admit, I still find it difficult to engross myself in the clunky flow of these earlier works. I’m avoiding Feuillade’s Les Vampires for a while until I can find both the time and a good quality version.

Surprisingly I’d yet to watch The Cabinet of Dr Caligari and wasn’t as blown away as I thought I might be, that said, I’ve never been a fan of expressionism in general, however, on a little digging the book From Caligari to Hitler extrapolates as to some interesting temporal ideas:

“…in which he claimed that many of the elements of the expressionist film style, as well as Caligari’s overall story of a madman hypnotist who uses a mindless sleepwalker to carry out murders, were “a premonition of Hitler.” – link

“It was a bright jungle, more hell than paradise, but a paradise to those who had exchanged the horror of war for the terror of want.

It stood out lonely like a monolith.” – From Caligari to Hitler – PDF

And in my opinion, still does, the story of the sane turned insane, and of the absurdity/insanity of unquestioned authority is a continuing source of maddening loneliness (Kafka etc.). I must add that the removal of these film’s narratives from my contemporary perceptions is growing more difficult with each new watch, to appreciate their place in history, their place as creators and especially innovators is stifled immensely by K-Addiction and the awful explosion-loving programming of modern film-making. Michael Bay extends his arm into the past and rips away subtlety…

Review: digital americana mixtape

There’s an odd formation of ye olde Green Day grossness within the first strums, throw me a bone slices into a vibrant cocktail of pain, energy and remorse, the lyrics almost undefinable, reminiscent of a chaotic young-adult malaise spent amongst estates of dry grass. At once and all together you begin falling, a youthful freedom tinged with responsibility, deterministic punks.

eviction – entry of the DIY aesthetic ten-fold, crust and sludge combine into a harsh feedback of nausea-noise. Shoulders dislocate and the dancefloor rectangle spirals into a circular alco-chem-mess. The frame of the tracks so far a broken speaker, giving its all to the last, vibrations as formation. Caustic feedback as a musical resolution. Evicted from your ear drum’s expectations. and so damn angry‘s beginnings see reliable sincere angst mutate into something a little more digital, americana falling apart at the seams, becoming only capital-cana within the contemporary. Anger of the 21st century…exhaustion and apathy and the tap of a metal-machine, fractured digital output. There’s a sadness in the loss of the singular and fixed, yet what of an entire generation who knew no different.

happywaiting. A strange assemblage of notes, scrapes and whines, oddly jaunty and forgetful synonymously, the bar its own, its smell putting others off. cold shoulder to cry on quickly understands the subtle escape attempts of punks’ formative years, from the background, encased in a suffocative gauze of drone is the sincerity of a lonely musician attempting to scramble at the scraps, swiftly strummed into place by an faintly upbeat riff.

care, there’s lots of it within this album, a modest, warm and husky-late-night-sesh filled embrace of what went wrong. Withdrawing much of the energy from past artists, too many to name, into an exhausted, sympathetic and yet encouraging voice of a move forward, however bleak the first few steps might be. hellion 1, the digital disallowing true connection, a tinkered flicker and then dudbeats and 404’s spat into a sporadic frenzy. A heart palpitation run through melting vinyl. With bark alone testifying to the neutrality of your decision; western digital and western waste care not for what you do, just move. Post-nasal drip spluttered down strings.

walk with me allows the past to enter more thoroughly, a mid-morning, hot-sun jig with a beer, but everyone here senses that everyone here aint that great; feelin’ rough, hangover tough, dicky belly, foggy skull and over into the next morning, glugging down to bear the pain.

your heart’s too hungry. One of the best tracks I have the pleasure to review. A defiant sigh beaconed to no one, but fuck, why not. Maybe you should stop, maybe you shouldn’t, this album’s as pleasant as a hangover is going to get, your fear’s strange, not tacked to anything really.

Gotta admit, I went into a nostalgic trance for a bit there, :: i love you but, didn’t help, it takes me back somewhere I really can’t put my finger on, somewhere covered in annoyance and disappointment and yet, comfort. You only want to be horizontal right now, face perpendicular to the skies, colour don’t matter, you’re in your head…and you aint getting out for a while. Sorry champ.

 


  werewolf hair Twitter

Review: CLWNWRLD PRESENTS: THE RINGLEADER’S SYMPHONY

You’re sat in this cafe, this cafe. The windows, the large, bowing panes of glass feel as if they’re vibrating, reflecting and strumming against bulb lines. Maleficent trembles as your entire glaze’s over, eyes over chips and under-others into a chem-soup. Into the muzak-home of a banal existence, falling backwards into plastic and mundanity as one does during a slow mourning; the daily march overstrung by a realist chorus of chiming techscape. [_Jester’s Bliss_] is our trance-trajectory into meditative k-scapes.

[_Train of Freaks_] is where the literal nature of the album awakens. The paranoia and intrusion of boxcart trivilations suffocates you, unable to focus on nothing or something, a constant to-and-fro of anxiety-sweats, too much coffee creates a beat-pandemic of repetition. Gaping caustic reverb mutating into authorative cluster-headaches. Don’t bother. [_Eyes in the Shadows_] does it too. We have two for the price of one on paranoid underground haste, flicking into ‘worst’-mode, coat-grip away from those. A spiralling tunnel-drone into your back as you refuse to turn. Haunted subways united the fears of the strange and mundane.

There’s calm in light, but only if one has just been removed from the dark, the reality is, the horror never leaves and a reminder of its existence only exacerbates your quivers. And your heart does this…thing, an expansion of the blood, cells collapse outward, muscle-pain, lung-stretch. Each deep breath acts as an aching reminder of life within the smog-pen. you, you… [_Drunkard_]. [_Leaf Lady’s Song_] tin steps past an arcade, a young lad without limbs drums on an arcade machine, rolling his head on the buttons in hope of hitting the big time. A Lynchian “Watch that man! Watch that man! Watch that man!” or “Hey! Hey! Hey…Sally!” with verbal elongation and smokers husk wouldn’t go a miss here; backstreets, fuck you, smoke behind the eyes.

[_Liz’s House of Color_] damn this thing kicked in.”Hey shut the fuck up im listening.” “Hasn’t that guy drunk 8lbs of coffee today.” the street flicks into anxious-time, a ripple effect under your feet and unto the morning into an eye-roll begotten. Teen tam tom and the trance rolls into a chased temporal agency, you want a headcave, watch this. Arcade boy has grow a huge leg and is stomping onto you, the subway train has stopped just out of sight and you just know the driver is reversing in hopes of finding you. Where’d you leave your bag? It had your Grandma’s polyfiller in it, she uses it to glue her teeth in. You wonder why the beat works for a second, just before it crashes. You’re finally home, resting your hand on your head, brain matter clicking into channel Z, LCD flickers in and out, tech-shutters and shadows of a neon sun fall upon your lids. Your sofa fucking hates your plump arse.

Sometimes my face shifts between 2 to 3 planes, flesh on flesh.

Laughter…from the rafters. Those little fuckin’ Deet Deets at it again. Beep boop. It will not stop. “Hey ma.” “Yes.” “?” “It’s been going on for days love, just ignore it.” [_A Midnight Conversation_] has begun. Over and over, then, then, the phone rings, a long jaunty ring, puts me in a fun panic. We call it happy sweat, the perspiration becomes faster, and faster, I spew sweat like jets from the innards of my elbows. I gotta sit down. I can’t, I’m still on the fucking train. Clowntime is in. Loud, open mouths produce rotund boops. They arch forward and back, faster each time, throwing their heads back and forth, smiles getting wider, and not a hair on their clown heads moving. Static comedic pulsating on a train. A pivoting immovable nightmare, I try to move, they all scream. Clowntrain baby! They march. The nightmare you have to sit through, acknowledging the pain one is about to suffer prior to suffering, this is hell. yet, sometimes, the pain doesn’t come, and one is left into a clicking-coma of worry.

Off you fucking get. The train doors were made of bio-waste. They sludge in and you step off. The ride keeps going. Out into [_Hollow City_] you know you’ve left this time, there’s no light. Just heavy beams of dark glow. You just want to walk. [_New Life_] plays like a pleasent Nintendo game, a farming sim. A warm summer where you kissed a girl once fades into memory, skyscrapers dissolve into the background for a momentary glimpse of contentment [_Perching Square_] Look at this fucking idiot. indeed. it’s clownworld, screech time clicks into gear, mechanistic screams for dumb human dreams. Try move, bitch. No movement, only submission to any clown who wonders by, an old animation where the lines are schizophrenic. Resist. The end here is sincerely morbid, a melancholic death involving tech, I can’t explain this; there’s acceptance here, a deep acceptance…of the future, and all that it will bring, it is he who walks knowingly into an electro-static death space.

[_NUTMEG SESH_] OH ma BOY. You were prepared for the future you thought, you didn’t think it would be so malicious, and downright mean. watch it, watch it all. Every vice of the past flicked into overgear and assembled on a hedonistic plane of sadomasochism. Industrial sex-drive mashed into a flesh blend. [_Manifesto_] the utilization of the previous tracks work as a means to contextualize the death of coherence into a chasmic meltdown of sonics. [_Take a Hint Royal Jester_] but that’s the problem isn’t it, the future doesn’t take hints, the temporal jester throwing  himself into chaotic schizo-tonic, why don’t you take a hint, yeah…

 

Lovecrypt Twitter

Blog: Neocon etc.

 

I am, according to Max Castle, a neoconservative. I disagree. But the thread offered some interesting conversation, between me, Castle and Edmund Berger. My premise here is that someone can hold, for lack of a better description, a practical, non-abstract, political position (mine is…), whilst simultaneously support abstract underlying theories such as accelerationism. I comment that the origination of Deleuze & Guattari’s “accelerate the process” (Anti-Oedipus) is from Nietzsche’s The Will to Power, and is written of in relation to the levelling of European man, hierarchy and justification (in the grand sense). Berger notes the depoliticization and anti-politicization that results from a Deleuzoguattarian deterritorialization and decoding of flows.

Berger notes that any political organization, organ being the problematic here, is ultimately going to stop the decoding of flows, and that via D&G man’s existence is in relation to techno-industrial production as opposed to political process, and such is subordinated by the process; or Land’s ‘means-end’:

“Like for Marx capital turns the capitalist into an agent of itself, and for D&G in the historical epoch of capitalism the state loses power and is transformed into a mechanism for assisting in realizing capitalist axiomatics. So there can’t be a political autonomy or a distinctive set of values, because capital rises up and becomes the driver.” – Edmund Berger.

Berger makes it clear, and such should be obvious to anyone involved within the sphere: “Saying that we can get at deterritorializing/decoding through the majoritarian political process reminds me of many horrid hours wasted in my more activisty-lefty days” – Berger

Arguments of identity & praxis aside (as they’re getting dull, fast), my point still stands that deterritorialization and the decoding of flows are and exist and whatever pace, man may interact and counter a flow any time or place, it is only that doing so via any political institution negates the entire process entirely. That is, unless one does so as an agent of acceleration, that is, a will accelerator of capitalism. Utilizing capitalism’s inherent economically emancipative functions as a means to accelerate the system out of itself. We end on a polite note, referencing Marx’s call to vote for free trade.

That said, the problem here, which should be plain as day by now, is said vote, already there is the implication of a system. This is of course where Land’s Exit comes in. My point being, cannot one utilize the escalator that is capitalism to speed up their process of heading towards the exit, as opposed to slowly using the stairs. As long as one is doing so knowingly…

Pleasant convo, Berger.

I’d love for your opinion on this in regards to our convo: Experiment.

 

Now, the Neoconservative thing…I read a lot of Hitchens when I was younger, some of it must still be lingering in the back of my mind…

 

Also, check out Neural Shroud. This was a nice little piece, I can’t help but feel that it falls under the ambiguous R/Acc abstraction of everything as a form of capital, in that not only is your avacado toast capital, but the process unto which you decided to even consider avacado is capital, a never-ending consumption/production cycle…

Blog: New

As a means to avoiding confusion between classical blog-type musings and offical MN posts a la what has come prior, the system I’ve devised is to date the blog stuff and leave the posts as titles; also, the blog stuff wont get as much traction…I wont be beaconing to the micro-masses as I do with the other stuff. With that out of the way, what’s to come: a lot, seriously. For those that don’t know, I’ve left my position as a neither a butcher or candlestickmaker and will be entering a career which shall allow me more free time to concentrate on my blog.

I started this year with some rather stereotypical resolutions, the likes of which I shall not bore you with here, however, I did attend to the idea of consuming one piece of ‘media’ a day, something of substance which I can draw from and which shall accumulate in the caverns of my memory. Thus far I’ve been semi-successful, yet little has stuck really, it’s a fairly depressing announcement with regards to the state of contemporary film and music, with that in mind, some musings:

Blade Runner: 2049. What can I say, the visuals were incredible, I mean, it was everything I wanted…there could have been more however, BR49 primarily focused on the macro-aesthetics of cyberpunk cities; these vast sprawling de(ad)serts, concrete waves and sprawling towers assimilating into a tech-mesh. Yet, other than K’s apartment, the contents of which I wish to purchase (especially the pans). This said, the micro is left alone in BR49, bar one scene with the wooden horse, the insane artifact identifier surrounded by a wire chaos, plugged…in. It stuck, a little, but the micro leads me to the film that really stuck, like a malignant adhesive eroding my circuitry, and I haven’t been able to shift this tech-nausea since, a nausea spawned from a viewing of Akira. My first ever viewing, and from the get go I was drawn in, like a rat to 2-dimensional, abstract, cyberpunk cocaine. I could gush ove the aesthetics of this film for days, the atmosphere spirals in and out constantly, the dinge bars set down so well one knows they’re underground, and that this absence of light is real and this city could fuck you up. As for the plot and characters, they deserve a secon viewing, I was too enraptured by the setting: this striving political cyber-scape, incessant in its cries of life, K, wiring, circuitry, concrete, creation, fragmentation; a diverging chaotic pulsing assemblage wherein humans become a viral microsm shifting and nibbling, never a trace that isn’t ‘natural’ – in the Nietzschean duality of man & nature for the betterment of both – sense.

Continuing from cinema: A Tale of Two Cinemas: We’re seeing a clear cultural divergence between the East and West, I mean, the divergence between the two is obvious in multiple ways, but the way in which contemporary cinema has caused a fracture is certainly interesting. China’s reaction to the new Star Wars has been albeit comical in relation to the films content:

This raises the question of how bad for business the SJW takeover of the entertainment industry is going to be. American movies, for example, have been an extremely successful export industry over the years.” (Link above)

Well, the SJW takeover is going to be big business in West, in fact it already is, yet it’s moving its way over to Great Britain. This Guardian review of Aardman’s latest film Early Man is rife with oddities pertaining to an influx of unnatural language:

That could be an overzealous interpretation, admittedly, in a climate in which everything seems to be about Brexit, but the evidence is difficult to ignore. Early Man focuses on an insular, small-minded tribe who live in a giant crater, cut off from the outside world (the prologue identifies their location as “near Manchester”). They’re surprisingly diverse for such a small group, with varying skin colours and accents,”

That last bit makes as a little sense as a rabbit and a fox being friends and attends to accelerated a priori egalitarianism like nothing else.

“These people have invented bronze, not to mention wheels, machines and sliced bread. ”

Really…perhaps I’m a caveman.

 

The Experiment of the Future

 

The Experiment of the Future

Deleuzoguattarian Nietzsche: Overcoming as Capitalism.

 

 

Introduction


 

The aim of this essay is to extrapolate on the claim that accelerating capitalism would act as inherently beneficial for Nietzschean man’s overcoming of himself into Overman. I plan to do this firstly by defining what man and amor fati mean for Nietzsche, alongside defining both that which man shall become, namely the Overman and its counterpart of Eternal Recurrence, alongside their inherent connection. Primarily focusing on the possibility and actuality of man’s overcoming, what it means to overcome and that which man is against during his process of overcoming e.g. the herd. From here I plan to explain why in the current day or epoch what it means to be ‘man’ has been drastically altered, largely due to capitalism being western man’s political horizon. I plan to briefly attend to a common description of capitalism, then utilize the writing of Gilles Deleuze and Felix Guattari as a means for extrapolating what it is capitalism does to man, and what man is under or within capitalism, with extrapolations on both man as desiring-machine and the Civilized Capitalist Machine itself. In the final section I plan to achieve 3 things in a linear fashion, yet assimilated into one another. Firstly a basic overview of Nietzschean man’s overcoming, secondly the process of overcoming for Deleuzoguattarian man, and thirdly the process of overcoming for Nietzschean man subsumed into Deleuzoguattarian capitalism, expanding on the idea that not only is capitalism beneficial for man’s overcoming but due to its inherent qualities it is in fact the greatest vessel for overcoming.

 

Man, Overman and Recurrence


 

To begin with Nietzsche’s fate of man, for where else could one begin except with man’s becoming, the fatal amor fati. That proclamation of purpose amidst schematic metaphysics and the passing of value; for Nietzsche the macro-pursuit or task of humanity, of man in its grandest sense is a thorough “going-across and a down-going”. (Nietzsche, 1961: p44), a personal and herd-external recognition of that rope so “fastened between animal and Superman” (Nietzsche, 1961: p43) and so within Nietzsche’s call for a “down-going” is an – often unheard – cry for man to act as Socrates once did and “descend from the plane of his intellectual understanding” (Pappas, 1995: p17-21), man baring all for the future, to accept what comes – as we shall too – and [justify] “men of the future” (Nietzsche, 1961: p44), those Overmen, greater than man, those who’ve overcome humanity. For the task of man is to overcome himself (Nietzsche, 1961: p41). For aid and direction in such a feat one and man must turn to Zarathustra, aloud at the marketplace: “The hour when you say: what good is happiness” (Nietzsche, 1961: p43) he proclaims to the herd “your very meanness…” he concludes. Within 19 short lines Zarathustra brings to the fore the decadence and degeneracy of man, a man subsumed into the herd, of the herd; the stasis of the marketplace dances confidently upon the corpse of God, confident of their apathy. Arrogance and ignorance in a new world deprived of God’s light, searching for pity and sympathy, a world bereft of creation. Confronted with the herd’s apathetic nature Zarathustra in haste defends “What is great in man” (Nietzsche, 1961: p45) a list the likes of the herd and the last man find at once burdensome and heavy. Yet those who are to overcome, those who for Zarathustra “prophesy the coming of the lightning…” (Nietzsche, 1961: p45), those men who under darkened clouds continue planting seeds for trees they shall not see, those men who carry and own their fate. The becoming towards Overman true, a love of creation even when it is destruction; a simultaneous innovation, growth, creation and longing for life, all of life. These men who become are those who wish to “perish by the man of the present.” (Nietzsche, 1961: p45). Men so utterly subsumed into their amor fati that they question a positive roll of the dice; a man who feels indebted to the future and understands it is he who must pave the way against the belly laughs of the herd, this is what it means for Nietzschean man to become.

What of this ‘becoming’ of which man must attend, wherein must man begin? The process prior to those who have overcame, what will and does overcoming look like in actuality? For these questions we turn to the abstraction of the Nietzschean rope of animal, man and Overman. The rope of overcoming as a guide for transcendence. Beginning with the former coupling of animal and man or nature and man, and so one turns to Section V, Dawn, (Nietzsche, 1911: A434 and A464) wherein lies a critique of man’s reaction to nature: “the great things of nature and humanity must intercede.” (Nietzsche, 1911: p274) For there should be no return, for fear of clawing at old animalistic rope, there in fact should be a cultivation, an active improvement of nature wherein the duality of man and nature – expanded upon later – becomes a symmetrical improvement for both sides’ inefficiency: Man as he who improves upon nature’s shortcomings and nature as reminder of origin, of how far man can fall. Within Dawn’s critique and Zarathustra’s proclamations we find man’s perpetual opposition to that which he creates, as Kaufmann comments (Kaufmann, 2013: p248), that much akin to Wilde’s smelt of bronze (Wilde, 1894) man must melt, form and re-melt his bronze ad infinitum, each reforming a Heraclitean improvement of his creation and his being. This albeit ‘practical’ form of becoming is at its heart the private ownership of one’s own amor fati; a “down-going” into fate, however light, however bleak. I shall return to becoming in abstraction later, for now, that which man shall become: the Overman.

If one is to speak of man as a rope: from animal, to man, to Overman, then one may ask what difference lies between man and Overman. The difference presents itself in the way each influences and is influenced, for “Man is a polluted river.” (Nietzsche, 1961: p42) and though he could recast his bronze a new, or bare the future’s weight, both acts, along with his present agency are prey to the external influence of herd-entities: state, religion and society, all of which act as forms of ‘pollution’ for weak, fearful man; those men who are not as of yet themselves. His thoughts, his ideas, his morals, his structures even, are perceived via a gauze of epoch-centric stimuli altering the original and authentic into the lulls and whines of the herd; and thus what is his, is not his. Whereas “the Superman: he is the sea” (Nietzsche, 1961: p42) and thus can receive the pollution of the river, of many rivers, of all rivers without losing his original form, without losing who it is he is. The Overman therefore, is he who can withstand external pressured perspectives en masse whilst retaining authenticity and origin. Indeed if one is to turn to the literal (published) origin of the Overman, to The Gay Science, they shall find him within a reverent triptych “of gods, heroes and overmen.” (Nietzsche, 1974: A143), it is here in origination we find not only is the Overman he who withstands the rabble’s infectious strains of decadence, but it is he who – in the future, once born – will be able to create structures and systems akin to those of gods and heroes. It is of course no mistake that the Overman finds his literary birth in an aphorism focused on the problematic nature of restriction, specifically the restrictions of monotheism in comparison to polytheism; why worship the singular, suffocative ideology of a long since murdered God, when one can overcome restrictive pollutions and help the future bare witness to the birth of the Overman. To lure “him who justifies the man of the future.” (Nietzsche, 1961: p44) forward so, away from all sources of pollution, man, in plural, may glimpse at a future bearable, recurrence bearable…

For why write of a Nietzschean future if one doesn’t address the only future: Eternal Recurrence. For Nietzsche the doctrine of eternal recurrence is the impenetrable metaphysical horizon: “Eternal recurrence – that is to say of the absolute and eternal repetition of all things, in periodical cycles.” (Nietzsche, 1911: p73). The finite number of atomic configurations within the infinity of time recurring over and over, a perpetual reorganization of chaos again and again. A succinct description of the atheistic horror, the atheistic universe. For not only has God been murdered (Nietzsche, 1961: p41) and thus been made mortal by man, but the act of murder shall recur. Recur out of sight and out of cycle (Nietzsche, 1961: p234), and so it becomes an impossible act for any mortal man to comprehend…the recurrence of all his pain and loss, strife and suffering, let alone wish once more than he act out his mortality. Yet this is the ‘heaviest weight’ which the Overman must bare, not to “curse the demon who spoke thus.” (Nietzsche, 1974: A341) but in fact, to embrace his announcement, the great amor fati, to want no difference of fate, nothing ever changing for all of eternity, this fate only the Overman can embrace and it is this virtue that make him thus. Recurrence of such is here prior to any ‘arrival’ or birth or the Overman, and thus we exist in an anti-anthropocentric universe that cares not for our wallowing in chaos, for our lack of atomic organization or baring of tragedy, the justification of the future is in the arrival of he who will bare the horizon of recurrence. For recurrence without the Overman, without he who can accept it…own it, truly, would result in a death of possibility, of potential, a repetition of the finite forever, without hope for value, transcendence or hierarchy. The Overman without recurrence however, would act as a fatalistic tyrant, leaping into the unknown whilst dragging humanity behind him. In their connection the present belongs to no one, it is the end-result of a past configuration and the future is only that which is to be overcome. “For greatness in man is amor fati: the fact that man wishes nothing to be different, either in front of him or behind him, for all eternity.” (Nietzsche, 1911: p45) For the Overman, the wish for non-difference is their a priori connection to recurrence. Yet this relationship is asymmetrical, for it is inconsequential to the universe whether or not chaos is organized; yet to those who benefit from a reorganization it is not. “After the vision of the overman…recurrence now bearable!” (Kaufmann, 2013: p327)

 

A Deleuzoguattarian Epoch


 

The horizon for man, specifically contemporary western man, has changed, the epoch altered: that which man creates, destroys and lives from, has itself altered in such a fundamental way that which ‘man’ is has too changed, at least in relation to the ‘man’ of which Nietzsche referred. Man for Nietzsche as he whose potential for overcoming would have directly conflicted with strict ideological value adherence, the Utopian dream and modernity, all of which act in opposition to the epoch of contemporary western man, who pushes to and fro, from and with…capitalism.

Capitalism: A free market economy wherein the means of production – and product – are privately owned by an individual and are operated primarily for profit. A dynamic of recurrent success and the dissolving of failure. Man as controller or controlled, employer or employed; strength and weakness appropriated as economic status and authority. From a Nietzschean perspective it is true that all forms of economy, state and ideology are themselves hindrances of authenticity or pollution for the mind of man, for man’s overcoming. Yet capitalism’s unique machinic nature with relation to man’s unconscious desire allows not only for the possibility of overcoming, but for the ‘acceleration’ of such a process, the nature of capitalism as such is expounded by the philosophy of Deleuze & Guattari.

One, in fact, must turn to Deleuze & Guattari’s Anti-Oedipus for a full understanding of the socio-philosophical consequences of man’s subsumption into capitalism. For that ‘man’, that humanity, first spoke of as he who is to justify the future’s existence has since been altered by the eventuality of capitalism, which mutates man’s nature into that of a desiring-machine (Deleuze & Guattari, 2013: p12), integrated into the societal meshwork of desiring-production (Ibid, p19). Desiring-production: The perpetual loop of production and consumption along with their inherent bind: “Hence everything is production: production of productions, of actions and passions…Everything is production.” (Ibid, p14) within this machinic capitalist process “the human essence of nature and the natural essence of man becomes one within nature in the form of production and industry.” (Ibid, p15) That ‘nature’ which the ‘man’ of Nietzsche is to cultivate and improve, has since, in its duality with man been subsumed into the form of production and industry. The rope of becoming ground from its animalistic beginnings into man by the process of production, both moving forward into a process larger than themselves, of which shall accelerate the motion of man towards Overman. This duality of man and nature, this “Production as process” (Ibid, p15) as that which subsumes all: desire, ideals, identity and categories, and thus is not itself a means to an end (Ibid, p15), nor infinite perpetuation, but is the essential productive reality of man and nature entwined as process for the refinement of both. Man as a “producing/product identity” (Ibid, p18) process amidst a process of momentary cyclical lapses of production, wherein the whole process starts again, a non-means to an end, a “continual birth and rebirth.” (Ibid, p18), a continuous melting and sculpting of Kaufmann’s Nietzschean bronze (Kaufmann, 2013: p248); man reassembles himself again and again from the remnants of his singular past bronze creation into a new original form, a glimpse thereof for a moment, before the product is consumed and melted back into the process of production along with man: a process of the continual lapsed process of micro-productive overcoming. Man as desiring-machine amidst the capitalist landscape, wherein the distinctions of: production, distribution and consumption are immediately flattened onto a single immanent plane (Deleuze & Guattari, 2013: p15), alongside industry, man and nature all acting as a means for the process of production, as such man becomes a process…a process of production. As a furnace produces the heat to smelt, man produces sweat to cool, both acts interlinked under the horizontal process of capitalism as that which emancipates becoming from the suffocative pollution of utopias into the perpetual “decoding of flows.” (Deleuze & Guattari, 2013: p257), into a non-linear, fragmented Nietzschean explosion! (Nietzsche, 1990: p108)

What of these men, these desiring-machines whom are of the capitalist socius, what does it do and what does it alter of their agency? These men who, in accordance with Deleuzoguattarian philosophy, becoming desiring-machines. Wherein that latter machinic nature is not metaphoric (Deleuze & Guattari, 2013: p12), but actual, man assimilated as machine into “only a process” (Ibid, p12) driven by an unconscious desire of “fragmentary and fragmented” (Ibid, p12) ‘objects’ and ‘flows’. “Desiring-machines work only when they break down, and by continually breaking down.” (Ibid, p19) and so, as this “identity of production” (Ibid, p19) acting simultaneously alongside the naturally decoding and fragmentary processes of capitalism, with desire as the underlying catalyst for the ‘current’ and ‘break’ of capitalism’s decoded flows, we find man as he who now exists within a continual machinic birth and rebirth, product and production; fragmented man as process removed from archaic independent spheres into a political project of immediacy and divergence.

What of these men within and of capitalist process(Ibid, p257), of The Civilized Capitalist Machine, a construction of semantic parts of which each must be swiftly deconstructed as a means for understanding the horizon of man: ‘The Civilized’ as in the singular capitalist machine which in its unification acts as a vessel for and of decoding and deterritorialization, which via the proclamation of its ‘civilized’ nature has been brought, or brought itself to a correct developmental stage: So via a deconstruction herein we understand that of a singular accepted capitalist machine, the process of which – production, process, man – acts as both its civility and machinations. Internally holding the emancipative process of the decoding of flows and deterritorialization, a process which subsumes man as desiring-machine into as a means for man’s accelerated overcoming.

Towards the emancipative process itself: “That is why capitalism and its break are defined not solely by decoded flows, but by the generalized decoding of flows, the new massive deterritorialization, the conjunction of deterritorialized flows.” (Ibid, p259). The Deleuzoguattarian primacy of capitalism as that which decodes; a removal of structure, a reversal of apparent limitational natures; ‘coding’ as linearities wherein growth has an ‘end’ or a blink (Nietzsche, 1961: p46). And what of the flow that is to be decoded: “What is it that moves over the body of society? It is always flows, and a person is always cutting off a flow. A person is always a point of departure for the production of a flow, a point of destination for the reception of a flow, a flow of any kind; or better yet, an interception of many flows.” (Deleuze, 1971) This Deleuzoguattarian ‘person’ taken as man, humanity, a multitude of persons, is man within capitalist process as desiring-machine, entirely subsumed into decoded and perpetually decoding flows, man fragmented into the process of production (of production) of capitalism itself. These “decoded flows that makes of capital the new social full body.” (Deleuze & Guattari, 2013: p261) become capitalism itself, assembly of the capitalist machine as the “production of productions.” – the great creation – with man taking his place in and within and of the machine, no longer a capitalism which “installed itself in the pores of the old socius”(Ibid, p261) but a capitalism entirely deterritorialized into a civilized production machine, with subsumed man as desiring-machine, flattened onto the semantically reductionist plane ‘capitalism’ from which one can begin a trajectory towards an isolation of desire and of overcoming, using capitalism as its natural propellant.

 

Man’s Transcendence As Capitalist Process


 

This isolated trajectory towards overcoming…of overcoming, this possibility of transcendence via the utilization of capitalism’s inherent emancipative processes benefits from a return to the Overman/Recurrence duality. Such an Overman is he who is beyond capitalism, beyond the pollution of any -ism or -logy, those so transcendentally emancipated they can lure humanity from the decadent present with their call for ‘man to justify himself’, that which makes great men act, thus: build the future from the future. The inherently problematic yet beneficial nature of capitalist process if that the alterations it has performed on man of course change that which he is to overcome, namely himself, for it is man to be overcome and man has changed. Yet these processes too – as we shall see – allow for an accelerated reassembly of the recurring finite. First: overcoming as Nietzsche’s man, secondly: overcoming as Deleuzoguattarian man, thirdly: utilization of both forms as a means for accelerated overcoming as process.

Great men…in whom tremendous energy has been accumulated…there has been no explosion for a long time.” (Nietzsche, 1990:p108) What of these ‘explosions’ and why have there been so few? For they are held back by the Nietzschean pollutions: state, religion and epoch. So of the former ‘great men’ we find a symmetrical characteristic with the Overman, both care not for their epoch’s chaos and both become who they are’(Nietzsche, 1974: A270). However, those great men of present, taken henceforth by capitalism’s all consuming process, acting as a vessel for the “overwhelming pressure of the energies.” (Nietzsche, 1990:p109) as such that the unhinged, free market capitalist state allows these men to become that process towards which there is the Nietzschean explosion.

To grasp the Will to Power both as text and as actual will in consideration with the contemporary socio-political organ is to invite an abstractive haste titled under the principle of more! (Kaufmann, 2013: p185), guided into the future, attempting to justify the future via posthumous fragmented jottings, decoded from author into flows alien to their temporal origin seems fitting: To guide us, bluntly towards the perspective of the non-end, the forever-end of man prior to the coming of the Overman: “To invite disease and madness, to promote symptoms of derangement, meant to grow stronger, more superhuman, more terrible and more wise. (Nietzsche, 2017: A48) Invitation, promotion, growth and more, more, more, the perpetual decoding of flows is that which we must invite; acting as a contemporary deification wherein one actively allows and invites the process of capitalism further into his desire. Wherein man attempts an assertion of his place within the authoritative triptych(Nietzsche, 1974: A143), utilizing the naturally creative powers of capitalism as a means for future – God & hero-esque – value creation.

If we remove the idea of purpose from the process, can we still affirm the process? We could if something were accomplished at every moment of the process.” (Nietzsche, 2017: A55) What purpose does capitalism hold and promote except that of continued deterritorialization and the decoding of flows, each decoding, intersection and multiplicity of flows is at once and “every moment” a creation, a deterritorialized creation without root of purpose, unconscious creation from and of man! A miraculous creation amongst [modernities’] “breaking up of traditions and schools.” (Nietzsche, 2017: A74) This fragmented disintegration via capitalism’s decoding of modernity, of all which could have possibly coded, caged and polluted man, is at once subsumed into the unconscious process of production and forthwith a flow of production, of creation. – “As a matter of fact, great growth is always accompanied by tremendous fragmentation and destruction;” (Nietzsche, 2017: A112) thus from the ashes of decoded schools and relics of tradition arises “the transition to new conditions of existence.” (Nietzsche, 2017: A112). Utilizing capitalism’s inherent unchecked growth and mechanisms of decoding the Nietzschean pot of smelted bronze meets its greatest furnace; for the Overman as transcended is he who creates!

For “Consciousness only extends so far as it is useful.” (Nietzsche, 2017: A505) not only must the process of overcoming accept pollution as a physical limitation, but to overcome, man must accept the nature of consciousness as anchored to the herd, to the state, to those and that which hinder and impede the process of overcoming: For man’s conscious intentionality is always drawn to pollution and decadence prior. To be and to allow and own the unconscious is to begin to overcome. Such a process of overcoming finding itself inherently within the socio-ideological organ of The Civilized Capitalist Machine: “An organ of what controls us.” (Nietzsche, 2017: A524) the organ Nietzsche speaks of in relation to commerce acts symmetrically to that of the desiring-machine, taken into and in control of an organ. It is from said organ that the limitations of consciousness’ usefulness are left behind in favour of desire, wherein man’s overcoming he shall “trace something new to something old.” (Nietzsche, 2017: A552) as flows decode, and parts are deterritorialized, micro-justifications for the future fragment and decode into process, perpetually, a constant ‘tracing’ of new to old. Such a temporal tracing within capitalist process can be allowed to expand and diverge due to its inherent decoding of flows and form of ownership: “great men…” acting as employers, CEOs, entrepreneurs, visionaries and inventors are “shaping and commanding forces – extending the sphere of their power – the demand increasing.” (Nietzsche, 2017: A644) via appropriation of the traditional ‘strong and weak’ onto the asymmetrical replacement of employer and employed, the capitalist and the capitalized or “Being useful for accelerating – and being useful for [stability]” (Nietzsche, 2017: A648). Thus it is from capitalism that great men are born once more and allowed full reign within their sphere of power, utilizing the multitude of weak marketplace energies to construct, build and create a justification for the future, for the men of the future, for “The herd is a means and nothing more!” (Nietzsche, 2017: A766)

Accelerative processes, no: “NB. Processes considered as ‘beings’.” (Nietzsche, 2017: A655) and asymmetrically beings as processes, a recurrent subsuming of one into the other as a means for overcoming themselves; weak and strong, humanity and capitalism. “NB. Hitherto, man has been man of the future so to speak.” (Nietzsche, 2017: A686) that is, what is man but an effort towards not a better future, but a greater future, capitalism allows man his “Subsumption into the larger whole in order to satisfy its will to power.” (Nietzsche, 2017: A774, 2), man into capitalism as to satisfy desire via unconscious decoding and power by application of practical free market economies, both as a means towards overcoming and to benefit the Overman, to pave route to the birthplace of the Overman.

And so in utilization of contemporary capitalism, with man as desiring-machine, the Nietzschean dream has begun: “He must be endowed with the virtues of a machine.” (Nietzsche, 2017: A888) and so he has been endowed, with the virtues of the desiring-machine, who acts in such a way to acquire little pollution, the unconscious machinic process of capitalism, the unchecked, accelerative virtues of desiring-machine are indeed “The strong who are to come – investing not in society, but in the future – That great process, the levelling of European man, is not to be retarded; it should be accelerated.” (Nietzsche, 2017: A898)

And here in the late, maddeningly fragmented jottings of The Will to Power do we find the origin of Deleuzoguattarian acceleration, acting as the form of ‘end’, the continuous birth and rebirth, the only conclusion man can muster to the civilized capitalist machine:

For perhaps the flows are not yet deterritorialized enough – Not to withdraw from the process, but to go further, to “accelerate the process””(Deleuze & Guattari, 2013: p276)

Herein lies the fatal bridge between Nietzsche’s late – decoded – attempts at offering a solution for man’s potential becoming and Deleuzoguattarian capitalism; for man has become and is always becoming a desiring-machine of unconscious desire, such a machine acting as a part of and as the process of capitalism itself, driving his desire ever forward, yet remnants of recurrent stability remain. His attachments are still to the old as a means of pleasing the strong, he must relieve himself of familiarity and accelerate himself, overcome himself as a process towards the future. Deleuze & Guattari’s call to “accelerate the process” (Deleuze & Guattari, 2013: p276) is a call of acceptance towards the emancipative powers of capitalism in relation to man’s overcoming of himself. And so this production of process and its reverse, the process of production, both acting as capitalism itself and as man, should not be lapsed or halted, but in fact should be accelerated pushing man ever further towards his limit, towards the future, towards his birth as Overman.

 

Conclusion


 

Man as he whom will always – a la Nietzsche – be indebted to his fate and to his future, is as such always burdened with the task of preparing/actualising the existence of the Overman. Against the whines of the herd, man must take up the abstract process of overcoming and cultivate a symmetrical relationship with nature wherein the inefficiency of both is improved, this interceding of both man and nature via a Deleuzoguattarian capitalist framework allows man to utilize the inherent present capitalist process capabilities: decoding of flows, excess fragmentation and the assimilation of independent spheres into a unified process, as a means to accelerate the process of man’s overcoming. Deleuzoguattarian Nietzsche therefor is the interceding of man as desiring-machine with his amor fati, which to the desiring-machine is the unchecked acceleration, fragmentation, decodification and divergence of flows. An amor fati which in conjunction with the emancipative powers of capitalism with regards to product, production and process is accelerated due to its natural inclusion within the Civilized Capitalist Machine. And so: Desiring-machine as humanity within the Civilized Capitalist Machine, are still eternally indebted to the future to their amor fati, as such man must accelerate the inherent capabilities of capitalism as a means towards the emancipation of man, as a means towards overcoming and the creation/birth of the Overman.

 

Bibliography


Text originally submitted to M.A. course.

Note on Bibliography: Preceding a number: p=page and A=aphorism.

Nietzsche, F (1961) Thus Spoke Zarathustra. Trans. Hollindale, R.J., London, Penguin

Pappas, N (1995) Routledge Philosophy Guidebook to Plato and the Republic. Routledge, London.

Nietzsche, F (1911) The Dawn of the Day Trans. McFarland Kennedy, J, The Macmillan Company, New York.

Kaufmann, W (2013) Nietzsche: Philosopher, Psychologist, Antichrist. The Princeton University Press, Princeton.

Wilde, O (1894) The Artist [online] Available at: http://www.online-literature.com/wilde/2315/ Accessed: 07/01/2018.

Nietzsche, F (1974) The Gay Science Trans. Kaufmann, W, New York, Random House Inc.

Nietzsche, F (1911) Ecce Homo Trans. Ludovici A, M ,Morrison & Gibb Limited, Edinburgh.

Deleuze, G and Guattari, F (2013) Anti-Oedipus Trans.Hurley, R. Seem, M. Lane, H, R. Bloomsbury Academic, London.

Nietzsche, F (1990) Twilight of the Idols Trans. Hollingdale, R, J, Penguin Books, London.

Deleuze, F (1971) Capitalism [online] Available at: https://www.webdeleuze.com/textes/116

Accessed: 07/01/2018

Nietzsche, F (2017) The Will to Power Trans. Hill K, R. Scarpitti, M, A. Penguin Books, UK