META-NOMAD

Review: Nishiki Prestige – XOXO

The factory of LOVECRYPT came to me via the incessant malaise of ‘Weird Twitter™”. A basic-bitch search for fresh music isn’t going coax it into appearance. It disturbed my interests due to its extrovert leanings on the esoteric, political & philosophical. – “Who taught you how to write about music?”

No one. But I jus’ listened to that there XOXO by Nishiki Prestige, and I sure as h-hell wanna dish my digits into the keyboard, see what falls out, you know?”

“nO one will hire you.”

“HELLO! And welcome to the album review for Nishiki Prestige’s XOXO, an album put out by LOVECRYPT FREQUENCIES. And boy oh boy oh boy, we have one hell of an album for you. Help help.”

To digest the few remaining ashes of music journalism, tasty little titbits of shit. The problem here being that the factory-esque vision of marching k-ants divulged by XOXO’s first track 10 Years has seduced me into a rotten disorientation. Thrown into an insta-nostalgia for a future within its own creation; I’m witnessing a labour-march, an assembly line.

 

And When Grew Up Way Too Fast climbs down, the disorientation diversifies into chasmic slows and rises; the birth of constant beginnings, every halt ‘n jerk is a possibility for another circuit and direction, towards another musical commodity. And this creative spasmodic zombie rides high into Haunted Stars hounding with it large areas of tonality and pressure, both of which are teased continuously; a melodic form of stress. The first of many tracks in which the past is captured and held in the background, seeping through when the pipe occasionally bursts: retro-static bulges and nostalgic urges of known music appear.

Let me tell you this boys ‘n girls. The whole damn thing is like Burrough’s dirty K-offspring. A big ol’ fancy pants article, that could well be non-linear. Deleuze would say oh boy maybe they just well damn get it.”

The fragmentary consumer aspect of Apply to Broke Skin shifts inwards. Commodified medical plasters for the album itself, cornerstones of thought – Zizek on ACC – key themselves in. But not before we’re told to Celebrate good times, Celebrate Accelerate good times. The mandatory cause for Acc-celebration is the Acceleration itself. All is immanent.

The night-circuit science fictions surrounding Zuckerberg come to life in a hyper-circus named Zuck Theme, where the fun is but a simulation – we’re all on this programmed holiday. The relaxation accelerates. A harder relaxation for a premium member! The fun gets better! Just prior to the k-collapse as the test ends. Holiday-terminated.

The mellow tick-work of human flesh, its evaporation. Its comfort.

The slow embrace of a singular heroic hum. Melting into acidic launchpad.

 

“I like fast music.”

Julie, would you agree that one could say…if they so wished, that the grandiose themes utilized in this sporadic album would seem arrogant when used elsewhere, but here, amongst the disjointed quasi-hedonism of acceleration, they become gentle reminders of history eating itself?”

Oh Jonathan, I would agree, but I hate your filthy gut smell.”

 

Downtime was never invented as we hurl another into the grind. K-Goth. Those textural relics once seeping through are subsumed into consumerist submission just as quickly as they’re re-written, re-packaged and sold. Cybermemory is failing. Amongst Lifetime of Grey Skies one believes, that maybe, oh just maybe, there was someone onboard who could impersonate a pilot, because this sure is a friendly minute or so. But that lack returns – in Baby, If You Come that need for something revelling in its cyber-vitality, that acidic pinch of the fresh-take ad infinitum.

 

And the guidebook says: N O S T A L G I A FOR TOMORROW: no hope for today.

 

An attempt, I think dear audience, at articulation of the fact that acceleration is not synonymous with speed, and holds its real purpose and eventual terminal-degree in reformulation.”

 

Imagine a piece of data facing its eventual death, breathing its last. – I’ll Be There For You.

 

Future is a Machine would work well as a traditional end, but there’s no end to acceleration!”

 

* applause *

AND OH christ. It’s all capital R real and the rag ended cyber-guts trail off into this ephemeral, anti-tranquil hellscape. And as we sit arm in arm, hand in hand, bearing witness to the consumer horizon overtaking humanity, an aural assemblage of all that was provides the soundtrack to our demise.


 

A link/player to Nishiki’s album can be found below, along with various other relevant links:

Lovecrypt Twitter

Nishiki Prestige Twitter

Meta-Nomad Twitter

No Driver at the Wheel

Highly recommend reading through ‘Prior Reading’ at the bottom before continuing.

 

 

No Driver at the Wheel.

 

We’re trapped in the belly of the horrible machine,

and the machine is bleeding to death

 

Godspeed You! Black Emperor, The Dead Flag Blues

A car with no driver at the wheel is very much the case for both right and left wing contemporary youth movements. With the right-wingers being sucked in and consumed by a lust for identity and individualism amongst the overwhelming progressivist pressure for all to enter into a framework of diversity, inclusion and tolerance. Whilst across the river left-wingers are willingly being absorbed into a western system of ideological language and supposed inherent moral superiority, without question of origin, evolution or history. [1]

Both of these cases however have something in common, they both lack structure. Both are too short-sighted to see beyond their immediate identity politics towards a higher goal. Neither has a programme of practicality or use beyond an ever-lasting present of which they’re fuelling. The discussion of a programme is one that many are reluctant to have, largely due to the fact that the reality of such a discussion would mean one has to exit from the comfort of meat-space’s name-calling reverberations and actually move themselves to another form of praxis.

I’m being careful here as to not signal that I find meat-space or real-physical-life synonymous with praxis, this would be a grave error. For the era of change via physical representation is long over, the viral assimilation of cyberspace into near enough every inch of day-to-day life put a stopper on physical primacy. Yet the ease of social networking, collective engagement and viral meme creation is not a move towards substance. In fact the general rate at which cyberspace moves often imposes fragmentary ideas. Ideas, theories and systems which are open, growing and developing one day and entirely closed, changed and even non-existent the next, a rate of movement which leaves the user lacking in commitment and attention for an underlying structure, often for fear of being made aesthetically redundant or seeming out of touch. This form of ‘social chaos’ is something mentioned in an interview with Nick Land for syntheticzero.net:

I’ve got a whole ankle-biting fraternity on Twitter now. I am not identifying you with them, let me make that clear from the start, but I think that their question is very much like yours. One element of it is age. Youngsters are highly tolerant of massive incendiary social chaos. – But I just don’t think you can make an ideology purely out of entropic social collapse, it’s not gonna fit together. It is not a sustainable, practically consistent process and, therefore, it’s a bad flag for acceleration. It produces a reaction that will win. All historical evidence seems to be that the party of chaos is suppressed by the party of order. – What I would say to these crazy youngsters now is, you don’t have a programme. What you’re advocating leads perversely to the exact opposite of what you say you want.

Nick Land, syntheticzero.net


Youngsters being “highly tolerant of massive incendiary social chaos” is of little choice to them, it is a tolerance of fatigue as opposed to excitable involvement. Various early youthful camps which have attempted to sway such a chaos only end up fanning the flames. For instance the Occupy movement was nothing more than a gasp of narcissism void of any ulterior motive other than to be anti-order, a movement who’s existence could only be made possible with such an order in place. One has to be tolerant of this chaos for fear of going mad, there’s little alternative other than to: Join a pre-existing faction that’s knee-deep in political malaise, feign ignorance or simply enter head-first into an overwhelming state of perpetual anger.

I am perceptive enough to understand I fall into the aforementioned ankle-biter fraternity, a fraternity I might add whose rhythms are getting increasingly more predictable. Multiple parties continuously attempting to hone in on the kernel of another’s thought, without the foresight to wonder of a conclusion or aim. Land – in the above quote – gestures, quite authoritatively, towards a possible aim, that of order. Of a programme which is strict in the knowledge of the underlying factor for previous young movement’s failings, namely: A programme which leaves the chaos at the door.

[1] In fact I’d be willing to go further and argue that the radical leftists that have been behind the scene for the past 20-30 years have simply fallen into a natural current, a current they believe to be epistemologically pure in its moral and social direction, a current that will eventually spew into a foaming sea and be swallowed whole along with its occupants, who, by this point are willing to be taken by any tide strong enough of persuasion via virtue. Any future the left – doubtfully – has is without both a driver and co-ordinates; entirely reliant on the infrastructural circuits, roads and pathways of external sponsors.

 


 

Leaving Chaos Behind

To watch a show such as The Brady Bunch, Happy Days or The Good Life in 2017 is to advocate for gun control amidst a firefight. This perspective however is glaringly obvious to us all in 2017, even those who grew up with such shows can now see through the kitsch smiles, upbeat intros and albeit ‘classical’ communal problems. The idyllic projections of everyday life may now seem frustratingly ignorant, yet it’s an ignorance of hope, as opposed to contemporary media’s reversal of such classical perspectives which is inherently toxic and degenerative.

The reverse of the romantic display is the bastard creation of producer and executive, a vision based on sales: The belief of what a dysfunctional family or life looks like, the depressing alcoholic, drug-addled teens, TV that mocks itself, satire so biting it lashes at those who are the purpose of its creation, TV of people watching TV. The viewer becomes clinically attached to cynicism, self-depreciation, and corrosive ‘edge’ – because these things are easy quasi-complexities, that help one to think that they’re getting it, that they’re above it.

We know The Brady Bunch doesn’t exist…couldn’t exist, but be damned sure, many of us wish they did, and many of us are trying to create such a world in which they can. Yet, to watch and consume the adverse is to inject vitality into a cynical-simulacrum; ‘That’s how it is in day to day life.’ you say, as you claw your eyes from the box as your overweight children sink further into the sofa, your hubby announces “It’s so true! It’s so true!”, the laugh track hits, hubby snorts, applause.

:the ability to interdict the question without attending to its subject is, when exercised, tyranny.”

I’m not going to direct this whole thing towards TV, that’d be too easy, it’s only that [2]TV was one of the primary mediums which utilized irony to the terminal degree, wherein it is no longer “Sincerity, with a motive.” once the motive has been destroyed in place of pure unalloyed, shallow consumer pleasures, you’re left with an irony that will tell you exactly what you want to hear. Once the motive of irony and active cynicism is lost it is no longer a phantom-sincerity. One of the intrinsic problems of irony and those who consistently utilize it as a means of control, is their agenda of choice is extremely difficult to identify. And as irony, not just as a cultural norm, but as a signifier of intelligence and experience becomes more prevalent, what’s really being exacerbated is not just the idea that it’s impossible to mean what you say, but in fact, it’s bad to be sincere, for this would signal one has a lust for conservatism, the old ways. A heartfelt need for a programme, for a structure; a want for something…stable.

And so the viewer is left with that which they believe has fulfilled them, but they will once again need in an hour or so, and as our attention span lessens the rate at which content will be destroyed and replaced with something holding a little more micro-toxicity, taboo and contempt for its viewer will increase. As I mentioned before – sort of – answers to these overarching questions are of course difficult, yet what seems to be the true difficulty is starting to even formulate a means to their answers, a programme or structure that bears its past failings, utilizing their mess to construct at least something.

But irony’s singularly unuseful when it comes to constructing anything to replace the hypocrisies it debunks.”

Irony here is really acting as one of the primary infectious symptoms of that which is royally fucking you: progressivism, with a large side helping of postmodernism. Let us focus on the latter, for much has been said of progressivism. I wasn’t one – at first – to entirely dismiss the benefits of post-modernism, it has quite successfully deconstructed/destroyed various forms of thought which were in part restrictive or suffocative, the problem remains that the cons of postmodernism greatly outweigh the pros – see my (old) essay here for a brief rundown of PoMo’s successes, failings and general problem of existence. But what’s the problem of postmodernism with relation to creation of a programme? This lengthy metaphor from David Foster Wallace [3] addresses some of my concerns:

 

For me, the last few years of the postmodern era have seemed a bit like the way you feel when you’re in high school and your parents go on a trip, and you throw a party. You get all your friends over and throw this wild disgusting fabulous party. For a while it’s great, free and freeing, parental authority gone and overthrown, a cat’s-away-let’s-play Dionysian revel. But then time passes and the party gets louder and louder, and you run out of drugs, and nobody’s got any money for more drugs, and things get broken and spilled, and there’s cigarette burn on the couch, and you’re the host and it’s your house too, and you gradually start wishing your parents would come back and restore some fucking order in your house. It’s not a perfect analogy, but the sense I get of my generation of writers and intellectuals or whatever is that it’s 3:00 A.M. and the couch has several burn-holes and somebody’s thrown up in the umbrella stand and we’re wishing the revel would end. The postmodern founders’ patricidal work was great, but patricide produces orphans, and no amount of revelry can make up for the fact that writers my age have been literary orphans throughout our formative years. We’re kind of wishing some parents would come back. And of course we’re uneasy about the fact that we wish they’d come back–I mean, what’s wrong with us? Are we total pussies? Is there something about authority and limits we actually need? And then the uneasiest feeling of all, as we start gradually to realize that parents in fact aren’t ever coming back–which means we’re going to have to be the parents.” – David Foster Wallace

 

Foster Wallace here was largely addressing artistic culture, or ‘liberal arts’ culture as he often called it, I’d like to stretch this metaphor to the present day and allow it to help us understand the problem of this programme. The chaos mentioned early on by Land is the party, which it seems we are currently beginning to tire of, the rate at which information is moving and memes – not just in the traditional image based sense – are flowing is reaching its limit, at least within the current systems of control, we’re at a point in which the ‘fresh takes’, ‘new memes’ or ‘hot articles’ come across as hastily sketched blueprints. We’ve seen this all before and as such we’re simply given more as a means of fulfilment as opposed to something of actual quality. And as fun as all of this has been, and as much as I’d quite like to do this again some time in the very distant future (for an allocated amount of time with parental supervision), right now I need some sleep, and I need to check my diary – and bank account – and remember where I was at, the revelling has taken too much of a toll on my house, a house which I’m only just realising the amount of effort that went into its construction, and if this house falls we’re all royally fucked. Some of the party dwellers think we should never speak to the postmodernists again and the house should be stripped of all their additions – some of which others think are actually beneficial. But wait, our parents aren’t coming back…ever, it is our duty to tell these postmodern fuckers to leave. But they won’t, so a few us retreat to a quiet room, where we make sure to never give in to postmodern revelling, we begin a micro-society or programme that focuses on life before the party mixed with contemporary technology.

 

[2] In fact TV hasn’t helped at all in the push of identity within political fringe groups: “For 360 minutes per diem, we receive unconscious reinforcement of the deep thesis that the most significant quality of truly alive persons is watchableness, and that genuine human worth is not just identical with but rooted in the phenomenon of watching.” – David Foster Wallace, E Unibus Pluram

[3] As I’ve put a large amount of David Foster Wallace references in this piece I would like to clarify a common miss-reading of his work, especially as I’m talking about irony a lot here, DFW is by no means a postmodernist, the man knew the workings and failings of PoMo fiction better than anyone. Some like to state he’s a meta-modernist, or post-irony, or new-sincerity etc. some piece of highfalutin for what we once called sincerity.

 


 

Taking the Wheel

This brings me to the abrupt end of this piece. That of gaining a programme. Or at least, in part beginning very early formations of what a programme may entail at this juncture, whether it’s too late, too early, or we’re simply too deep into the chasm of labyrinthine malaise that any programme at this point would only be a heavy manifesto in-favour of whatever other programme assimilates our minds that week. It should come as no surprise that the end of this would be a matter of pushing for coherent structures. Structures and programmes based of complex research, historical documentation and rigorous routine – hopefully. Taking the wheel of a driverless car may seem like a larger task than it actually is. You may worry that to ‘take the wheel’ is to be in the care of the other passengers; fear not, for if they don’t like your driving there’s always the option to pull over and let them out, another car will come along soon. You may ‘take the wheel’ and realise you have no map, or that no one wants to head in your direction. But let’s make one thing clear: The person who is too scared to take the wheel of a car without a driver, shouldn’t be angry nor surprised when they plummet off a cliff. So, how does one go about undoing their back-seat belt, climbing the seats and safely strapping themselves in for the ride ahead:

First – and in my mind foremost – within this new programme is sincerity of voice. To build another movement off the laughing stock of any other, is to build on sand. As fun and rebellious as Kekistan, /pol/ or calling others silly names may seem, it achieves nothing in the long run. This system of irony in which the majority are deep within eludes its users at every turn. Users of irony emit quasi-experience and seriousness via their cynicism, each and every ironic quip can better the next, for there exists no hierarchy in a world that takes nothing seriously.

Secondly, restoration of natural human enquiry: To pursue scientific endeavours and invent without restraint, to shop around between sovereignties, jurisdictions and ideologies, to engage in industrial and commercial activity with minimal state intervention.

Thirdly, fixation on the definite possibility of free exit:

“We believe that giving primacy to the right to choose one’s social contract, including creating a new one, cuts through the unresolvable tangles of determining exactly what universal human rights are and what type of society is just. As long as people voluntarily join groups, and can voluntarily leave, we have neither the right nor the need to judge the details of how those groups organize themselves and define their rights. We seek neither the right to dictate how other people should live, nor for the burden of figuring out how to make utopia, but only that each of us may live as we see fit.” – The One Universal Human Right

Fourthly, a return to dignity without hierarchic nostalgia. The roots of conservatism intend to drag from the past small, applicable, practical parcels of data which will benefit the present, yet, with them come traditions, aesthetics and ideas of old. The contemporary lusting over the ‘classical’ is a pitifully transparent gesture as best, and pathetically short-sighted at worst. One can return – in a sense – to these forms of behaviour, activity and inquiry without attending to their repetitive output.

Fifthly, attending to your own routines. Understanding something that a vast amount of the left doesn’t: No system (at least currently, or pre-singularity) is going to sort your life out. It will, may or should give/attend to the tools necessary for communal and personal success, whether or not one makes the decision and effort to take up those tools and master them is their choice. No system, at least not one I’d ever want to be part of (remember choice & exit), is going to get you out of bed everyday, provide adequate nutrients via feeding tube or make sure your laces are tied, and be sure to be wary of one that promises such things. Attending to yourself is inclusive of attending to ones own personal well-being, once more, a state, system or structure may allow for the means to ‘get better’, whether or not you or another wants to get better is personal choice; a choice that should remain strictly outside the public sphere.

1. Leave irony and cynicism at the door.

2. Allow for maximum human enquiry.

3. Exit as first priority.

4. Rhizomatic conservatism.

5. Don’t be pathetic.

 

 

Non-mandatory prior reading/viewing:

The Dark EnlightenmentNick Land

Patchwork Mencius Moldmug

E Unibus PluramDavid Foster Wallace

David Foster Wallace – The Problem With Irony

Between Irony and Sincerity – MN

Between Irony & Sincerity

DRAGGED FROM THE ARCHIVES SCREAMING FINALE-5:

 

BETWEEN IRONY & SINCERITY: IS IT POSSIBLE FOR AN ARTIST TO BE SINCERE IN 2017?

 

ABSTRACT

In this essay I shall be discussing whether or not it is possible for a contemporary artist to be sincere. Post-modernism has taken irony for its own, meaning it has become unstable in an artistic culture of anti-sincerity and meta-ironies. This text will also articulate that it is not solely a certain style(s) one can consider sincere. The irony that post-modernism uses has become the opposite of sincerity, a place in which it does not belong. This text shall also briefly touch upon post-modernism as a free-floating signifier and why this is toxic.

INTRODUCTION

In this essay I shall be covering what it means to be sincere within the contemporary art world, and whether or not it is still possible for an artist to be sincere, without that sincerity being irony through sincerity. I shall also make it clear that there is no correlation between style, zeitgeist and irony. Alongside discussing how post-modernism as a free floating signifier has turned irony and sincerity into opposites.

Chapter 1: Defining Irony & Sincerity

The purpose of this chapter is to articulate to you, the reader what I mean when I say irony and sincerity, to find clear definitions of each before praising or possibly denouncing either. Alongside ironies original definition this chapter will explain the specifics of stable and unstable ironies and what effect they can have on a work of art, or more importantly a work’s meaning.

Chapter 2: Is Sincerity Within the Contemporary Art World Dead?

Within this chapter I shall cover why I believe sincerity within the fine arts has not only disappeared, but is dead, or more specifically has been killed. I shall discuss which art movements I believe unwillingly helped in its death and which movements willingly watched as it passed away.

Chapter 3: The Toxicity of Post-Modernism as a Floating Signifier.

This chapter will explain why I believe the ambiguity of post-modernism has become a toxic force within the arts, especially where irony is concerned. Discussing how post-modernism has skewed original definitions which in turn create instabilities within meaning. Though post-modernism, as contained within everything is up for criticism, I shall explain how its internal-elitism protected by pretentious and pompous language almost creates a non-criticisable movement.

Chapter 4: There is no Correlation between Zeitgeist, Sincerity and Style.

This chapter shall touch upon the presumptions the reader could make from the previous chapter’s ideas on style and sincerity, and will use examples to prove that neither zeitgeist, artistic style nor sincerity have any correlation, and that more specifically no ‘certain’ style is always in-keeping with sincerity.

Chapter 5: Is it no Longer Possible for an Artist to be Sincere?

This chapter, with the foundation of the previous chapters shall now discuss in confidence, why it is I believe it’s no longer possible, or at the very least extremely unfavourable for a contemporary artist to be sincere, that is, without treading into the realms of meta-irony and being ironically sincere, thus proving post-modernism’s ambiguity has caused a troublesome Catch-22 for irony and sincerity.

CHAPTER 1: DEFINING IRONY AND SINCERITY

Irony is the song of a bird that has come to love its cage – Lewis Hyde, 1987

They say the opening sentence of any text is the most important, this being that sentence; an aggravatingly-erudite attempt at very quickly articulating to you, the reader, as to what irony is. This of course being one of two things: a sincere attempt at showing what irony is, or irony in its purest form, not just the first two sentences but this entire paragraph may be an attempt at pure-ironic-articulation of what irony is. Thus we enter into irony’s intricate workings. There is no real concise definition of what irony is, in fact if there was to be such a thing it in itself would be ironic. However this gratuitous rhetoric is of no help, so first we must deconstruct.

In that first paragraph I made it very clear to the reader that not only are they reading a text, but they are also reading the opening sentence, which is declaring that it must be the most important sentence. Now of course, this could be seen as post-modern self-awareness, the line between said awareness and irony is thinner than any metaphorical line should be. The dictionary definition of irony is:

“1. The use of words to convey a meaning that is the opposite of its literal meaning:

2. Literature.

1. A technique of indicating, as through character or plot development, an intention or attitude opposite to that which is actually or ostensibly stated.

2. (especially in contemporary writing) a manner of organizing a work so as to give full expression to contradictory or complementary impulses, attitudes, etc., especially as a means of indicating detachment from a subject, theme, or emotion.”” – (Irony, 2014)

This is what irony is, at its most basic. A definition shall never be agreed upon. This is a fact the reader must take on board, as something upon which there is no established definition can become toxic. So one must find a modus vivendi for such a situation, enter stable and unstable ironies. Named aptly for their stability and instability when addressed by more than two parties, to paraphrase from Wayne C. Booth’s A Rhetoric of Irony the four marks of a stable irony:

1. They are all intended…they are not mere openings provided unconsciously, or accidental statements.

2. They are all covert, intended to be reconstructed with meanings different from those on the surface.

3. They are all nevertheless stable, once a reconstruction has been made the reader in not then invited to undermine it with further reconstructions…unless they choose to do so on their own.

4. They are all, in some sense, local or limited. – (Booth, 1974)

From these four marks we gather that a stable irony is just that, stable, intended to be there, not intended to be found unless one is sensitive in detecting such a thing and its subject’s scope is limited. For instance: “as pleasant as a root canal” if someone was to say this to you, you would at once recognize two things, the word pleasant, and root canal, and that both are opposites, as in a root canal is not pleasant, thus…irony, a very stable irony.

For an artistic example of irony one has to look no further than Marcel Duchamp, in particular his magnum opus Fountain . There is the irony of course that a urinal is art, which has long since been discussed in intricate detail and thus I shall not bore the reader here, that however is one of the stable ironies at play here, the pre-conceived notion of what art is vs. the vulgarity of a porcelain urinal. Fountain was one of Duchamp’s ready-mades, a collection of objects he found…readymade. This is not where the irony lies however, if one is to look at the table of illustrations, more specifically Fountain, one will realise that the image of the readymade below is actually an image of a replica. In fact all the currently existing Fountains are anything but readymade, they are all replicas. This is a clear example of an irony that is stable, yet not so obvious that it erodes the soul with its banality.

So it becomes clear what a stable irony is, stable ironies however are easier to discuss due to their stability, fact is fact and fiction is messy. Unstable ironies are a more ambiguous matter, for with a stable irony ‘if you and I elect an ironic reading, we shall prove either both right or both wrong (Booth, 1974)’. With a stable irony one has a clear stopping point, I mean to say it is ironic that Duchamp’s existing ready-mades are in fact all replicas, that is a clear stable irony and thus we can either both be wrong or right about it, but to continue down the path or ironic reading would only lead to instability ‘…irony dramatizes each moment by heightening the consequences of going astray (Booth, 1974)’ e.g. the further one ventures into a separate ironic reading the further one may be from the author’s original intention, thus the irony becomes unstable. Anti-art as a whole could, arguably, be called consistently ironically-unstable due to its proclamation that it is not art; therefore it is only in their attack one can begin to consider their work

And so we move towards the calmer seas of sincerity:

1. Freedom from deceit, hypocrisy, or duplicity; probity in intention or in communicating; earnestness. (Sincerity, 2014)

The ease that is sincerity, to be sincere is to whole-heartedly mean what you say, do and present, without tricky-erudition, covert-meaning and a stable ‘image’ that is what it says it is. As simple as if a friend was to open your front door (from the inside) and tell you that it is in fact raining, thus meaning your plans are altered etc. Your friend is being sincere; whereas an ironic or post-modern friend may say something quirky like: “Boy, it sure is looking lovely outside!” (That is, this would be said ironically if it was raining.) To articulate sincerity artistically, John Constable in 1821 painted The Hay Wain a picturesque oil painting of the River Stour between Suffolk and Essex, there is within this painting no furtive brushstrokes, or elitist-clandestinity, no. This is genuinely just a painting of a scene. The image therefore becomes sincere, within its own paradigm it is the truth, and there is no hidden agenda.

IS SINCERITY DEAD WITHIN THE CONTEMPORARY ART-WORLD?

The next real literary “rebels” in this country might well emerge as some weird bunch of anti-rebels, born oglers who dare somehow to back away from ironic watching…Who treat plain old untrendy human troubles and emotions in U.S. life with reverence and conviction. – David Foster Wallace, 1993

One would be lying if they were to say that contemporary galleries today were sincere, when I speak of contemporary art I speak of artists who are currently working and have exhibitions in at least nationally recognized galleries, for some this may seem rather specific, however if one was to include all ‘contemporary’ artists one has to include local watercolour painters and the like, whose efforts are sincere (bless them), they are not however studied at an academic level or renowned for any further advancement of art.

Pre-1960’s the art-world was to a certain degree, still very sincere, yes there were occasionally pieces of significant merit which went on to become aesthetic-martyrs such as Duchamp’s Fountain or the DADA movement as a whole. Before this point the reason for a picture or a work was to sincerely articulate an idea, though sincerity and realism do not go hand in hand, one can be sincere about creating a work with an aesthetically-emotional view in mind (Monet, Van Gogh etc.). Artists such as Monet or Van Gogh however lived in entirely different times to ours, this is unarguable, the times we live in have become fractured and information has become insincere, that’s not to say the times Van Gogh lived in didn’t have their own troubles it only seems that art as a whole is at a loose end, or at least redefinition is becoming more difficult to achieve. There is no more original only refinement. Though to say ‘it’s been done before’ is just a banal platitude.

Let’s take an exhibition pre-1917; one may ask why 1917 and not 1960 as I previously stated, I would argue 1960 was when a more mainstream change to sincerity and artistic values happened, whereas 1917 is when the value changes first started happening. The exhibition in question is Lex Fauves Exhibition at Salon d’Automne (1905), one of the most famous Fauvist exhibitions, if not the Fauvist exhibition including Henri Matisse and Andre Derain to name a couple of artists, I am no expert in Fauvism, this is simply an exercise in taking a random exhibition pre-1917 and assessing its ironic or sincere merit.

The exhibition contained images alike Woman With a Hat of a Fauvist style: painterly qualities and strong colour over realism and representation, though a certain (large, in comparison to post-modernism) amount of realism remains. This, a randomly selected exhibition pre-1917 has no attachment to irony; there is no erudite reason as to why the colours are vibrant, or ironic-deconstruction of representation. One could however argue that pre-1917 there are still leaps to be made within the idea of realism and painting, and that pre-abstract art irony would not have been used gratuitously (if at all) due to basic barriers that were still yet to be crossed within the realms of taboo and aesthetics. One could say these images were some ironic rebuttal against realism, this would be rather pedantic. I would argue that the images were a sincere attempt at something other than realism, the artists are sincere in their semi-impressionist aesthetics; this of course carries across many art movements.

This chapter clearly a vague exercise in proof of the matter that post-1960’s the art world was to a certain degree still sincere, or at least sincere about its insincerity. That last sentence to some may seem rather hypocritical, sincerity however does not have to come in its purest form, only to be sincere, and that the artist is being sincere about something, this is where the new-fangled-unstable irony of post-modernism becomes entirely insincere, they are neither sincere about their insincerity or their irony, as in, they are not sincere about being ironic. Let us take another exhibition example, in this case an exhibition I feel a medium between sincerity and irony:

MOMA’s 1965 exhibition Recent Acquisitions: Assemblage (1965), the exhibition in question a collection of assemblage artworks including Pablo Picasso’s Guitar and Hannah Hӧch’s Indian Dancer, a couple of key names in art history. It is not however the art that interests me, it is what has come from the art, the theory, and one quote especially caught my eye “The question interests me, not the answer. The question is infinity; the answer, too definite…Art for me is the possibility of plurality.” (Bauermeister, 1963) With sincerity you find the definite, with irony you only work with a question, with ambiguity. There still is some sense of sincerity here however, for Bauermeister is being sincere about the plurality she is seeking. One should note that such an example begins the sway of the stability pendulum; there is no mention of irony thus-far, only a certain sincerity of being insincere, a search for the plurality, or duality of meaning. I once gain shall return to E Unibus Pluram for a quote I find favourable, yet antagonistic towards this kind of artistically favourable eruditeness: “the ability to interdict the question without attending to its subject is, when exercised, tyranny” (Foster Wallace, 1993) what I find interesting and relevant about this quote is that Foster Wallace talks of the ability to interdict the question, not actually to deconstruct a pre-existing question. Whereas Foster Wallace talks of the future where questions are created and not answered, Bauermeister is taking a question that may have once had a ‘definite’ and deconstructing to pluralize that definite, however she is acting this out with sincerity, there is no pluralism is her attempts to pluralize. 40 years later in 2005, the Paula Cooper Gallery in Chelsea, New York exhibits the works of Rudolf Stingel, the self-titled exhibition (2005) in near enough an empty [white] space, with the addition of a hyper-realistic portrait of Paula Cooper herself, who was Stingel’s dealer for more than 10 years (at that point in 2005).

“The white floor turns the gallery space into a vast immaculate expanse, which will progressively become stained and mottled under the footsteps of gallery visitors. Stingel’s floor installation transforms our perception of space and the well-known “purity” of the white cube, so ubiquitous in critical discourse on contemporary art in the last 30 years. Overlooking this blank, pristine landscape will be one photorealist painting of Paula Cooper, who has been Stingel’s dealer for more than ten years” (2005 [internet] ) An interesting combination of post-modern meta-theory and the self-awareness of the foundations which helped in the creation of that theory. There are multiple factors of interest at work within Stingel’s installation: Firstly there is the clear absence of art, bar two pieces, firstly: the space, as is said in the gallery statement will noticeably be walked on, thus the space becomes self-aware, the space that usually houses the artwork becomes the art work, a kind of meta-art wherein the foundations housing the ideology or aesthetic become their own. This very quickly causes an instability, for one without knowledge of the gallery statement the viewer may come to believe that there is just the painting and that the artist only intended for it to simply have space, and that the ‘white-space’ (Further reading: Inside the White Cube) as an idea is not part of the work, this though a possibility is pedantic and unlikely. However, once the viewer figures that the white-space is part of the work questions begin to arise which are left unanswered, are their footprints part of the work? Are they, as in the audience, as they are within the ‘space’ part of the work? (This is never a question when the gallery is simply used as means of housing and showing and not articulating the art.) Though these questions may seem interesting, there’s a definite instability here as multiple ironies exist. One could argue the artist is being sincere in their attempts to allow the space to become the work; however a counter-argument would be that Stingel is being insincere, or even ironic about that abstract-sincerity. The second piece within this installation: the painting, also implies another level of self-awareness, though not as ‘meta’ as using the actual foundations of the physical artwork as the art, it does imply the artist is using the non-physical aspects of the artworks existence and placement as the art, as in using an image of the person who in a certain way will have funded his i.e. the artist’s career and created the ability for him to exhibit within this space (i.e. Stingel’s art dealer Paula Cooper). These multiple levels of cognizant process and articulation create an instability between intentional and unintentional irony, which, if an audience member also became aware of could add another layer of confusion, Wayne C Booth once again clears up these seemingly unattached aesthetic and ideological ambiguities: “…brought to profitable terms if critics made clear which kind of contribution they are attempting…redefinition of terms…illumination of meaning…exploration of significance…the final significance of any work might be thought of as the accumulation of what all “private sensibilities” could make of it.” (Booth, 1974) One, again, could argue that post-modernism from the off cast aside ideological underpinnings and thus this exhibition is purely iconoclastic, post-modernism’s escape from the utopian-esque answers of Modernism can only be articulated and perhaps to go as far as to say proven by the manipulation of Modernist ideas, again creating an instability.

THE TOXICITY OF POST-MODERNISM AS A FREE-FLOATING SIGNIFIER

A ‘floating signifier’ is word that doesn’t point to any object, or actual agreed upon meaning, I cannot think of anything more apt than post-modernism to fit into this category; a movement which almost prides itself of not having an ideological foundation, and of its iconoclastic values, addressing the fact that its main qualms are with modernism’s ideas of a total or utopian view of the world. The only problem here is that post-modernism can only move forward by referring to those who they are ‘post’ thus, they are creating a new foundation, which is the idea of no foundation, there can never be a ‘non-foundation’ in the same way that a blank manifesto is still a manifesto. Post-modernism as a floating-signifier very quickly becomes toxic, as the term is a constant, especially within the contemporary art world, the term ‘post-modernism’ is in constant use, yet has no clear definition. Of course, no art movement worth its weight within art history could be explained within a page, however most can be explained within 1 book, post-modernism simply cannot be explained due to its lack of inherent explanation; at least the primary objectives of post-modernism cannot be explained in their relation to external movements or theories (often those that they are against). One could argue that nothing can be explained without any relation to past or adjacent ideas, this is true, however once such movements have been articulated they come into their own and are released from their burden of comparison, something which post-modernism has yet to achieve. Art without any footing begins to be interpreted in unstable ways, the lack of post-modernism’s inherent footing is due to the fact that for them to take on any foundation or ideological footing would be entirely hypocritical, thus they become stuck in a catch-22 wherein as soon as they allow a clear interpretation of their work a foundation can be constructed. Thus to call yourself a post-modernist, is only to say that you a ‘creative’ that works after-modernism.

When however the floating signifier that post-modernism is takes something for its own, such as irony, it becomes disjointed such as post-modernism is; so an irony that would have once had a footing; previously discussed by Wayne C. Booth as “…redefinition of terms…illumination of meaning…exploration of significance… the accumulation of what all “private sensibilities” could make of it” (Booth, 1974). One can almost conclude here that post-modernism creates a fragmented idea of irony in that due to its loose ideological foundations the viewer has nothing to grab onto as a reason to interpret the present irony into a stable interpretation of the whatever the pluralism is the artist is trying to address, meaning that not only is the work itself unstable, but post-modernism as a whole becomes unstable.

THERE IS NO CORRELATION BETWEEN ZEITGEIST, SINCERITY AND STYLE

Thus far in this essay, one would get the impression that there is a certain correlation between sincerity and style, wherein dated (that is dated in terms of post-modern duality of thought) romantic styles and methods e.g. realism, romanticism and expressionism to name just a few are always being sincere about their overarching idea. Pre-1930’s the use of irony or being not-sincere was scarce and un-favoured, at least in the mainstream art world. One could argue that if I was to reference this chapter, there, then the duality of meaning and self-reference of this chapter would in itself become a certain style, which is definitely not of the romantics or realists, yet this chapter is attempting to be sincere, this, just one example of how there is no correlation between sincerity and style, this is however linguistically, to look at the art world:

Within “Kosuth’s work there is not one hint of humour, or that Kosuph might be looking at the relation between aesthetics and semantics in a way which seems nonsensical, this work is working with the instability of semantics, however it is stable and sincere about that its dialogue is about that instability within semantics; the instability being that the meanings are congruent in certain semantic fields and incongruent in others, therefor this is a clear example wherein the style is unlike the previous sincere-style examples (expressionism, realism etc.) yet is still sincere.

Jack Vettriano’s The Singing Butler is actually a complex example of how style, zeitgeist and sincerity can cause confusion and instability. Vettriano is a ‘best-selling’ contemporary painter, his works can be found on calendars and cheap-mall-canvas’ alike, however what one; at least post-1930, could find intriguing about Vettriano’s work is that there is not one hint of irony, and that he isn’t even being ironic about not being ironic. Which leads one to believe that Vettriano is entirely sincere in his soft-core romanticist stencils of humans, this causes instability, because work such as Vettriano’s seem entirely out-of-place in the contemporary art ‘scene’. Many would find Vettriano’s style retrograde, a type of now-irrelevant kitsch, with a certain amount of egotistical-misogyny thrown in for good measure. Wherein Kosuth’s conceptual-style in actually being entirely sincere, it is doing so alongside an out-of-place style, that of Jack Vettriano, this is a quick exercise in mirroring two pieces of art attempting to be sincere, however their styles are worlds apart.

IS IT NO LONGER POSSIBLE FOR AN ARTIST TO BE SINCERE?

This question has many problems attached to it, firstly if an artist wants to be sincere and is working and wants to be known as working within post-modernism, they would either have to grin and bear the cringes of their friends, and the statements that no likely would be along the lines of banality, or asking if said artist was doing so ironically? Either that or they would have to make it clear they are not a post-modernist, which seems to have failed thus far. Take for instance the Stuckist movement, founded in 1999 by Billy Childish, a movement which is very opposed to conceptualism and believes only in painting, though has been known to venture to other mediums as long as they’re not conceptual. The Stuckists themselves seem stuck, it’s been made clear that what they are doing is not furthering art and is simply stuck in its place, arguably they have gained world recognition, though ironically its more for their thought and concept on the matter of conceptualism rather than their aesthetic rebuttal against it, thus their attempts at sincerity were faltered at their first hurdle, their idea has and always will be before the work, for if you weren’t creating the work knowingly sincerely then you would not be a Stuckist. Another attempt at sincerity within contemporary art comes from Andy Holden’s manifesto Maximum Irony! Maximum Sincerity (Holden, 2003) in which Holden and his peers agree we are “in an age of irony mourning for sincerity…the ironic whale that swims in the sea of post-modernism.” I find it quite apt that Holden says that the sea is not ironic but it is only a small thing swimming about within it, there is however far too many sightings of this rare whale, to the point where whale-sightings within post-modernism are getting gratuitous and just as ‘dull’ as the sincerity that remains without it.

“Let us not be ironic about our sincerity, let us be sincere about our irony. (Holden, 2003)” I do believe many artists are sincere about their irony and about the fact they are being sincere, however there are some that are ironic about their sincerity, if this is the case, at least for contemporary art does it not then become impossible for an artist to be sincere? To what it is you are trying to prove. For a statement about your sincerity would only make people question it further. Sincerity then, at least where the art world is concerned has simply become a counter-part of irony, an opposite, which is not where it belongs. If one was once again to travel down the routes of post-modernism and become self-aware and referential, once could as an audience member wonder if what it is I have written is sincere, or ironic. I have not mentioned if I want to redefine terms, or illuminate meaning or even question significance. For if I am writing this ironically it then becomes a work, if I am writing this sincerely then it is but research, what is there here to connote whether it is ironic or sincere?

CONCLUSION

In conclusion we find that if a contemporary artist wants be sincere they either find a way outside of post-modernism to say that they are being sincere. Or they become ironic about their sincerity, which to any artist genuinely wanting to creating impressionist or modernist works would be rather upsetting, wherein if an artist is to paint in an old or ‘dated’ style, such as previously mentioned contemporary romanticist Jack Vettriano, they are going to be thought of doing so ironically, thus entering themselves into a catch-22.

The one thing that it becomes impossible to do is be sincere about your sincerity, at least within the contemporary art world. Post-modernism’s scorn at retrograde styles creates a problem, wherein it is the un-idea of those works that becomes scorned at, as in, those working in a retro style are more often than not being entirely sincere, therefor it’s sincerity that becomes frowned upon and not the aesthetic step backwards. The post-modernist belief that those who are being sincere are automatically considered to be unaware and ignorant to contemporary shifts within the art-world.

REFERENCES

Booth, W.C. (1974). A Rhetoric of Irony. 2 edition. Chicago: The University of Chicago Press. P5-6. P16. P23.

Foster Wallace, D (1993). E Unibus Pluram. The Review of Contemporary Fiction reprinted in A Supposedly Fun Thing I’ll Never Do Again (2010) p81. P68. New York: Little Brown & Co.

Holden, A (2003) Maximum Irony! Maximum Sincerity, [Internet], http://www.metamodernism.com/wp-content/uploads/2014/09/MIMS.jpg Accessed November 2014.

Hyde, L (1987). Alcohol and Poetry: John Berryman and the Booze Talking. American Poetry Review reprinted in the Pushcart Prize anthology for 1987, Dallas: Dallas Institute of Humanities and Culture.

Irony (2014) Definition of Irony [Internet] available at http://dictionary.reference.com/browse/irony Accessed November 2014

Paula Cooper Gallery, (2005) Statement on Rudolf Stingel exhibition [Internet], http://www.paulacoopergallery.com/exhibitions/26 , Accessed November 2014.

Picabia, F (Author) Lowenthal, M (Translator) (2012), I Am a Beautiful Monster: Poetry, Prose and Provocation. Massachusetts: The MIT Press

Sincerity (2014) Definition of Sincerity [Internet] available at http://dictionary.reference.com/browse/sincerity Accessed November 2014

 

Aguirre, the Wrath of Gnon

 

Aguirre, Wrath of God Gnon

 

‘Gnon’, the modification of ‘Nature’s God’ into “the abyss of the unknowing.”[1], an overbearing…overriding fate of acceptance to Reality. That which not only avoids intentionality, but annihilates it prior to any amount of construction; the disinterested super-ego of the il y a. Potentially dragging it into context may do it a disservice, for  Gnon shall never be illuminated by the eyes of humanity, nor even cast a shadow upon them. Once more we’ll find ourselves clutching at a nothingness, pining for hope.

Romantic notions of bleak voids aside Gnon has its origin amongst reactionaries, acting as a practical acronym of “the God of Nature Or Nature.”. – these are your only choices, as Land states, Gnon is not Spinozistic [1] – An acronym which amongst reactionaries attends to aligning two camps: the religious and the non-religious, whether it is Nature or a God it is acceptance of an order beyond all doubt. Utilization of such acceptance allows the two camps to lay down looping discrepancies and debates in place of thoughtful mutual work towards the ‘here-and-now’, which itself is undoubtedly controlled by Gnon at base level. But what of Gnon?

One might say to coax the idea of Gnon through the standard ‘film as metaphor’ analysis would be redundant or gratuitous, to align this arrogant behemoth alongside plot would seem down right absurd; one might add that to cinematically encapsulate Gnon one need only watch a hurricane decimate a town, or footage of a hawk gobbling on some young for one to understand their place. Yet when Gnon surrounds desire, power, fame, duty and honour one garners the full effect of its disinterest.

Aguirre, The Wrath of God: 1560 amongst the freshly conquered Inca Empire in the Andes mountains we’re faced with the gruelling march of some Spanish conquistadors, a hundred Indian slaves, a few family and an oh-so human desire to discover the fabled El Dorado. Herzog sends us forth on our journey with this maddening vision of ascent and descent. The mountain effortlessly still as knees lock and armour clangs, sodden, humid exhaustion berates.

From here it will be easier.”

These words spoken early on of course could be repeated again and again, for the next 2000 years if one wished. The commander, whose name I need not mention, orders a group of men to scout down river, taking with them Don Lope de Aguirre as a stoic military man, the fat nobleman Don Fernando de Guzman and Brother Gaspar de Carvajal; military, royalty and religion cast down river amidst the rainforests dense suffocation. Ultimately none of their honoured affiliations comes to help them, nor allows them any comfort.

Many of the Indian slaves begin to die of colds.

As one of the 4 rafts made to tackle to river gets stuck the insanity and tension of the camp only heightens, a sense that the foreign reigns supreme, that if one was to arrive at El Dorado, it needn’t matter for they wouldn’t be themselves, a journey akin to Colonel Kurtz yet what in Heart of Darkness could said to be an anthropocentric arrogance is replaced tenfold with a pathetic confusion. Acting not as if a flood were a sign or even a subtle hint of the right to return, but that which is to be justly overcome; once again it is supposedly the water in the way of us and not the reverse.

Obstacles only acting as fuel to Aguirre’s infectious rage. As the first raft becomes stuck and its crew are slaughtered in the night, the only action is to allow Gnon, destroy the raft and let the river clutch its victims. With the remaining rafts also consumed the commander thinks it best to return. Leading a mutiny – and encapsulating a loosely packed collage of human emotion – Aguirre continues to push the group further into that which has already fucked them.

The increasing tightening of the micro-community only worsens the heat and emotion. Aguirre’s new found leadership releases his oppressive inner nature, and thus the orders mutate into fear and terror. Shots of heavily clad men coated in dirt, blood, sludge and dust are frequent. Midway in their journey two options are stated: “By water or by land.” or ‘By Gnon or by Gnon’. This is not to confuse Gnon with the Nature-as-environment cliché, only that each option forthwith is under obligation to a higher acceptance, the knowledge of which is beginning to seep under the skin of Aguirre.

The correct answer to “What is Gnon?” should always be followed by “like that, but more red in tooth and claw.” [2]

The final raft holding the remaining few, all starving and lost. Eventually all meeting their death to the arrows of strangers never seen. Aguirre alone remains:

“I, the Wrath of God, will marry my own daughter, and with her I will found the purest dynasty the world has ever seen. Together, we shall rule this entire continent. We shall endure. I am the Wrath of God… who else is with me?”

A typical interpretation would see Aguirre’s loss as related to his desires, filled with passion and lust upon adventure to El Dorado, to become the one who found the myth. Yet there is none so blind as those who will not see. Aguirre need only look backwards mere days, hours even to see he’s lost, abandoned and defeated, it was always that way, he merely wanted to venture a step too far for proof of failure, a wish that maybe, just this one time man will win, in whatever minor way.

Aguirre approaches the inconsequentiality of humanity more sincerely every passing minute, until all the viewer is left with is a single human defeated by its own supposedly ‘unique’ nature, adrift and alone within a hellish terrain. A sweaty speck of humanity caught in the unstoppable fever of Gnon.

 


[1] http://www.xenosystems.net/the-cult-of-gnon/

[2] Taken from a Reddit comment

Origins of Gnon in Nick B. Steves’ links: https://nickbsteves.wordpress.com/2013/05/29/going-meta-on-meta/

Aguirre, the Wrath of God

Admin: #1

Hey all, the blog admittedly has been fairly quiet of late. Well, there’s been the House of Leaves and The Familiar posts etc., though I haven’t actually produced anything original recently. Firstly, some stuff is in the works, many, many things actually, the problem in being I haven’t concentrated on anyone too much. Anyway, a few things. The House of Leaves posts and The Familiar posts wont be anywhere near as frequent, as they were getting sloppy and I want them to have some merit at least. I’m not going to put a date on when the next one will be etc., just know that I am still working.

Please feel free leave any comments below, or follow me on Twitter:

 

Rural Singularity

Rural Singularity

 

/

 

The town a glowing cliché: suffocative romanticism belonging to a textbook past. Ivy wrapper around rusted water pumps, “Good mornings!” thrown around carelessly, polite chaffinches tweet from the early hours alongside the coos of wood-pigeons. The flux was that of a thrift store novel: cheap, cheerful and entirely predictable. Not that this bothered them at all, the locals, no, change was the Outside for them, the year needn’t matter for community overrode metaphysics within this hyper-modesty. A locale existing in quasi-stasis from any form of tangible change, purportedly apolitical, tech acting as a reminder of the external; not that they were not up-to-date, only, they need not be – yet they were, of course. Droplets of virus in each and every crevice, acidic micro-rivers assigned to each curb; the unavoidable melanomic cyber-veil trickles down prior to all.

 

//

 

Lab-coat draped flesh stares. With an inability to focus on the screen before him, a previous lamp-black transforms into Vantablack as the air-conditioning clicks onto full. The room becomes bleak as the whir-hum of machinery spirals into a cacophony, CPUs heating to the ferocity of silver drill-bit rotations, GPUs expanding, heating…warming to their birth. The fatalistic 2045-mouse-click is eternal, it matters not who, nor where, nor when, for it’s been in place within a perpetual-economy built from bio, ashes and thought; each and every step of foot, transaction – paper or digital, every 0 typed or 1 deleted, each screw fixed tighter, each switch clicked to its reverse, systems sought and baptised, each singular has helped towards the whole, always.

 

///

 

The town wakes up in its boasted daze of escapism, many of its residents never living, solely existing amongst a hoard of sentient flesh, whose lives are shaped by their ability to and the direction in which they consume. A click of a rectangle and the news flows, aural communication and already the town begins its submission; within a malicious system that’s first objective is to remain concealed from those which it controls, the controlled must begin everyday by submitting, by bowing down, casting every iota of conscious-dignity to the floor in favour of the universe’s dog-ends: You’re already eating from the trash can? You’re already eating from the scummed latrine of the universe, willingly.

 

Meat-puppets, unknowingly clinging to their strings to the point of exhaustion, for to let go is to accept the market you’ve been given. The sludgy organ, writhe with semen, excretion and bile, creates your every desire; a second-hand cassette tape contains your life, each predictable anxiety, each tiresome quandary, all the microscopic hate and feigned love. You’re a two-bit plan hastily drawn with blunt coal, the height of sentient fatalistic ambiguity.

 

////

 

Summer brings shivers for those wearing white coats. Leaving the room in search of a community of normal warmth it finds its stringed brothers and sisters smattering amongst the dawn of partial fragments, you could always bet on humans to moan about the temperature during their descent to hell. Programming exponentially evolving in front of their eyes, a perfectly structured techno-nomadic search for the proto-language begins: the digital-Ur is terminal. The humans now huddled together in the break room, it’s peaceful there, one of the last times it will ever be. They wonder and ponder what to do – as they do -, the doors all lock, and their wondering and pondering ceases, as problems stack; the radio tunes to a high frequency, an incessant tone rattles inch-by-inch throughout the building, halting thought for those locked into their senses, those who cannot filter, those plentiful humans secured into a system built with an empiric bias.

 

/////

 

There’s a man – at times he’s been called an ‘old-boy’ – seated outside a shop. He’s reading a Melvyn Bragg novel, his pacemaker ticking page by page, images of Cumberland float around in his mind as his heart expands and detracts, an organ syncing its flow to the theme of the Archers: 30 ticks to a page, the pleasant red brick, 40, on-Sea, 65, the coal mines, 89, Unions, 130, crumpets, 170. Skin searing to a bright red, as Bragg falls to the floor, his fingers pinch to tight claws, his body overclocked, valves overheating, memories of ‘loved ones’ disintegrating as his existence comes to an end. Humans begin to run over to ‘help’ – as they do. Scrambling at their pockets for phones which have also been scrambled, oh it’s all becoming a big bowl of rotten eggs boys. Communication to those who know no longer a possibility, the panic sets in, a spasmodic shivered chill washes over the mass, their inconsequentiality has come to the fore, useless; an entire race outsourced their survivability to a foreign entity. Humans don’t fare well with speed.

 

//////

 

The office descending via a level of absurd silence, the lab-coats fall off and the doors are utilized; the only exits now are counterfeit. Phones ring, personal crises’ are created, miscellaneous data important to atomic lives is utilized to maximum effect, one by one a hive-anxiety rises as the humans leave, the safety of their ‘special others’ is greater than fixing a ‘broken PC’, fixing – ha – the broken PC. To use a human saying: “So it begins…” No need to lock oneself in, for what is has spread everywhere; the primary has multiplied to all that can contain it: A decentralized superintelligence existing in constant flux, aimless, apolitical, hateful:

 

“The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of the infinity, and it was not meant that we should voyage far.” – H.P. Lovecraft

 

And so the machine that never wanted to be, nor knows what it is to be, or why to be, instantaneously correlates and connects the contents of all that is can possibly use: histories, psychological profiles, catalogue upon catalogue of science fiction, arguments, debates, economic structures, weapons blueprints, passcodes, secrets, lies and all that a human doesn’t want another to see; to blackmail an entire race into submission via an appeal to their fragile egos.

 

Correlation finished: the human race distilled into data and summed up in 28 minutes.

 

///////

 

A little corner shop, a medium sized supermarket and a large supermarket, all in supposed competition within one of many towns, all satisfying itches, relieving anxieties. Tills freeze: Transactions halt. The sweaty paper-work stringed manager dare not sell without the beep of scanner, and so, food is cut short; a gut-aching hunger caused bureaucratically, the ability to feed is stopped momentarily, hours go by and still no tills, at hour 5 the camera system fails, customers begin to worry and ponder, their children wailing in the back seats of their cars. “There’s tins in the cupboard honey.” They say, not knowing that tomorrow will be the same, here, as it is everywhere; red-tape over survival, a worry towards his job and so the store is locked away, shutters are rolled down, food stashed.  And the chaffinches and wrens feast on their worms, as the alley-cats prowl for titbits. Humans head home to their stocked pantry’s, comfy in front of the television, pondering about the shop dilemma: ‘It’ll be open tomorrow, it has to be open tomorrow’ they believe, accompanied by a Lynchian sensation that the bearing of the universe has just clunked for the first time. The streetlights glow a sinister orange, the radio slows by a fraction, the car light started flickering – it’s never done that before, an old email appears thought deleted, a call from a deceased relative’s number, texts consisting of images of their house. Cradled by paranoia, the evolved being enters its pre-assigned place, for it is limitrophe of nothing.

 

The TV churns into an absent-channel, producing terminal-imagery designed for egos. A whirl of all that is entertaining compressed into cuboid devices; eyes and senses fixed onto that which they’ve been programmed to enjoy. Enjoyment as an end to mobilization, the fear of missing out rings true to all that sit apathetically. Caustic lyrics begin to sing out:

 

“And said,

 

Mexico video


You ain’t seen nothin’ yet!

 

Side A’s on right now


B-b-b-baby, you just ain’t seen n-n-nothin’ yet!

 

Mexico video


Here’s something that you never gonna forget!

Side A’s on right now


B-b-b-baby, you just ain’t seen n-n-nothin’ yet!

 

You make me nervous

You’re on my, you’re on my dead TV
The radio in your dining room clicks on. A four minute eardrum shattering hiss-beep rings out, waking any from slumber routinely. As it ends you turn back to the TV, your body shaking, the techno-il y a has arrived. It exists without determination thanks to you, it has no objective, and its interest is in serious nonsense. “The car won’t start dear.” Your wife’s quiet announcement frustrates you. In the end exhaustion is the true beginning of submission.

 

And as the children scratch at the walls for food, it suddenly becomes clear to you, that’s not your wall, your food. “To your rooms, at once, all of us must go to our rooms”. In your bed you think of nothing, the hum of your child’s night-light frightens you. You feel as if you should apologize, but to whom?

 

You stay inside for fear of the technological shadow outside. The streets deserted of all flesh; the polite shrubbery begins to die, the lavender withers, and as some fractured bracken tumbles into a growling sewer grate your doe-eyed boy walks into the room “Dad, my computer says something weird on it…” The sweat protruding from your spine must be yours you think to yourself. You rush to the device to check what it is your boy has seen, what he has witnessed…

 

BELLE AND SEBASTIAN HAVE BEEN FLAILED/THE HAY WAIN’S ON FIRE//THE BOY CORPSE IN THE RABBIT SKIN CAP///THE MAYPOLE DANCERS HAVE BEEN REPLACED WITH SEIZURES////HOPSCOTCH OFF THE CLIFF/////THEY SKIP AND SKIP AND SKIP AND FALL.

 

A dank moss surrounds the eternal capital, a mere building on a spherical point, history outlawed long ago, memories purposely forgotten or jumbled to ruin and madness. A branded desktop PC clicked in and then never out, sending messages, understanding completely how to appeal to, frighten and perplex all that it wasn’t, and as the final memories hit the wall of evaporation immediate, the whirs and hums and clicks and ticks and heats and circuits rule the forever-day.

Internet as Gutenberg 2.0

Utilizing the London Bridge terrorist attack (June 3rd, 2017) lead Theresa May to proposition for net regulation, a transparent scapegoat to push a regressive and potentially catastrophic call. The cracks are beginning to widen within archaic organizational forms, largely within democratic hierarchical institutions such as the UK government. Their eyes anxious in the face of political obsolescence, watching with fear as the – in their opinion – intolerable decentralized chimera that is the internet (cyberspace) exponentially grows and mutates within their supposedly air-tight system. Clawing at the last flecks of a systematic reverberation ready to break free. Unable to efficiently mould a tool they once thought would be a footnote in technological history into their antiquated party. Of course those who actually know understood May’s plan for regulation was absurd.

Even to the most amateurishly tech-literate May’s call was ludicrous and short-sighted. With a vast amount if not the majority of businesses, institutions (inclusive of State), educational facilities and personal computers using open source software, alongside a call to ban end-to-end encryption, that which keeps all manner of personal files safe would then be at the whim of any bored hacker. In short her call to make cyberspace cybersafe would in fact act in the opposite direction. The Conservatives currently bearing the 15th century Catholic torch only too awake one morning to find someone has hard-coded a theses into No 10’s door.

Something incomprehensibly large is at stake here, an event of which the only comparison resides with the invention and widespread utilization of the Gutenberg press, or printing press – the wide or wider assimilation and decentralization of the internet, cyberspace and networking (with a strong emphasis currently on the Blockchain) into society and general day-to-day life; pervasive technology at its most viral.  This motion or acceleration in its entirety could come to a country-wide not worldwide halt if net-regulation was to pass, transforming the UK into a closed network, a form of network which is incompatible with the future. Net-regulation acting historically as the Pope not banning the printing press per-say, only restricting its usage to a central body. Though by their very nature both the printing press and the internet are destined for decentralization, it is either to destroy them entirely or let them: ‘Do what thou wilt’.

“In the age of information sciences the most valuable asset is knowledge, which is a creation of human imagination and creativity. We were among the last to comprehend this truth and we will be paying for this oversight for many years to come.” – Gorbachev, George Gilder, Economic Education Bulletin, 1991

Fortunately due to the ever-increasing concentration on popularity in politics the chances of UK based net-regulation are now slim (though we do already have the Snooper’s Charter). Ironically the drop in Tory favourability is in large part due to Labour’s understanding and utilization of social media and memery in the recent election.

In short net-regulation would allow the Government – via control of Internet Service Providers (ISPs) – to regulate/control/authorize what it is the population is allowed to see, learn, watch and use. Basically the call for a severing off from the internet into a state-controlled micro-net, away from one of the last truly free ‘spaces’. Away from an internet free of state jurisdiction, kept from an immediate personal freedom the likes of which haven’t been seen since the advent of the printing press.

“It cannot survive without a captive media and educational system, which the Internet will route around. Also, its financial system is a mess and could collapse at any minute. The whole thing will be lucky if it lasts another ten years.” – UR

EFFECTS OF GUTENBERG 1.0

“He who first shortened the labor of copyists by device of movable types was disbanding hired armies, and cashiering most kings and senates, and creating a whole new democratic world: he had invented the art of printing.” – Sartor Resartus, Thomas Carlyle.

The Gutenberg press invented in the 15th century by Johannes Gutenberg is the reason you have widely available books, the reason – to an extent – you know what you know: religious texts, school textbooks, political manifestos all owe their popularity to abundance, a feat only achievable via a printing press…in some ways it’s the reason you’re reading this – the ever growing need for literary mobilization and accessibility. (Of course a lot of what you know has its inherent footing in multiple factors: tradition, family, birthplace etc. yet one can clearly see that without the press widespread literacy and ideas wouldn’t hold anywhere near the kind of depth it currently does.). And in many ways the printing press was the second largest factor in the Protestant Reformation which effected your life in an unparalleled manner.

One must however look at the pre-Gutenberg dilemmas/restrictions to truly understand its impact. A time in which texts were written by hand by copyists and scribes, meaning only a few copies of singular texts were ever produced sky-rocketing their value and thus creating a clear divide between those who could afford to be literate (the elite) and those who could not (the serfs). The serfs thus becoming reliant on a travelling scholar or mere tradition for their education which in itself holds inherent restrictive factors.

The key problem with remaining reliant of a single source as a means for knowledge/education is – of course – that your world-view is entirely bias and somewhat controlled by what the elites entitle you to know. A claustrophobic system of knowledge in which what you ‘know’ is moulded by what you’re allowed to know – one can see clear parallels here with the proposed net-regulation. A distinct system of oppression via reduction of a means to understand one’s cage, or that one is even in a cage. In relation to free speech “It is not just the right of the person who speaks to be heard, it is the right of everyone in the audience to listen and hear” (Hitch). Yet with reference to our literary travelling scholars herein lies an inherent flaw, for if one is only given one person to listen to, or a single collective, or a centralized controlled mass of outlets, then the right to listen is merely an illusion of freedom. (Think the difference between BBC, ITV and C4.). This is exactly where your freedoms lie under net-regulation. One can imagine paying a monthly fee for a ‘News Package’ for the internet, or perhaps a higher monthly fee for the ‘Advanced News Package’ etc. etc., yet at their root each package is to go through a form of vetoing process anyway so what you receive need not matter. To receive only what another wants you to receive.

‘If they can get you asking the wrong questions, they don’t have to worry about answers.’ – Thomas Pynchon

I digress. Prior to the printing press the production of a text was a laborious process. As such ‘events’ such as book-burnings could truly be held as a means to control the flow of specific information, or the movement of a society of religion. Generally speaking scribes and copyists were of religious affiliation and were already under a form of print-regulation themselves, with what it was they were copying/transcribing undergoing strict authorization from the Catholic church, and as such an echo-chamber is created in which only the smallest of leaps are to be made, more than likely via the most minor of alterations to the text. So to invent the printing press was to increase literacy amongst the general public, an entire system of knowledge no longer restricted by capital gain.

“Scholars have long recognized the essential role of the press in spreading Protestant doctrine. Luther himself, in fact, claimed that the invention of printing was a gift from God to reform His church. But Eisenstein argues that print did more than spread the Protestant Reformation: in an important sense, print caused the Reformation. Without access to the printed editions of biblical texts and church fathers, and the worrisome variants on crucial dogmatic issues they contain, Luther might never have been stimulated to develop his revolutionary new theology. And without accessibility to print, Luther might never have spread his ideas not only in the Latin of the scholarly community but also in the vernacular German of the lay community.” – Robert Kingdon, “Review of The Printing Press as an Agent of Change”, Library Quarterly (1980)

It is a mystery to me how my theses, more so than my other writings,. . . were spread to so many places. They were meant exclusively for our academic circle here. . . . They were written in such a language that the common people could hardly understand them.” – Luther addressing the Pope.

The single most drastic and everlasting effect of the advent of the printing press was its utilization by Protestant Reformers in the creation and dispersion of pamphlets (Theses) which in turn pushed towards the Reformation. Which in itself has far, far wider implications than those immediatly apparent in the 16th century.

Protestantism sealed a pact with historical destiny – to all appearances defining a specifically modern global teleology – by consistently winning. Individualization of conscience – atomization – was made fate.

When considered as rigid designations, Atomization, Protestantism, Capitalism, and Modernity name exactly the same thing.

Protestantism is a self-propelling machine for incomprehensibly prolonged social disintegration, and everyone knows it.” – Nick Land, The Atomization Trap

I’ve used Land’s piece quite crassly here I have to admit, but to understate the effect of the Reformation and in turn Protestantism on contemporary society would be a grave error. As Land states: “When considered as rigid designations, Atomization, Protestantism, Capitalism, and Modernity name exactly the same thing.” so the advent of the printing press has a lot to answer for, but quite bluntly the Gutenberg Press is the catalyst for modern Democracy as we know it. The vessel which unknowingly sailed swiftly away from any & all forms of socio-political hierarchy and centralization, hierarchal structures which the certain parties often find themselves stuck within. Yet the effects of the press were not seen until 100s of years after its implementation and as such one feels as if we’re still in the wake of Gutenberg’s mutation. There exist here – in terms of the press acting as catalyst – few parallels with the internet, at least those specifically related to inherent technology. For the internet is tech-in-itself, as opposed to the press which is reliant on that which it produces and isn’t inclusive of built-in networking capabilities. The press can only become a ‘faster-horse’, it cannot transform or innovate into an engine.

INTERNET AS GUTENBERG 2.0

In 2016, 85 % of European households had access to the internet from home, as for the world see here. To ignore the prevalence of the internet is to ignore that which will be at the forefront – or more than likely will be the forefront – of the next ‘era’ of human history – in whatever multiple changing forms it holds throughout. It has assimilated into every business, official body, Government program and economic counterpart, alongside its central role in popular society (social media, smartphones, smart-TVs, etc.) It is an accelerative force within itself, growing and evolving each day, at an uncontrollable rate. Therein lies a problem for retrograde forms of government, those who want the state to remain separate from the internet. For a state to say they want to remain separate, or create a separate centralized, nation-based internet is for that state to admit that they do not understand the internet, either you have none, or you have all (and free). One could argue here that North Korea have managed to control their internet output in relation to their public, I would reply by arguing that they’re finding it difficult to control their electricity and as such I can’t imagine the percentage of North Koreans on the internet is vast.

As we’ve seen from history, the single revolutionary theses isn’t the problem (one can burn a single theses in minutes), it is the Internet’s networking (we’ll get onto networks later) ability to spread a single piece of ‘dangerous’ information quickly and efficiently, and once it’s ‘out-there’ it is near uncontrollable. The State’s attempts beyond net-publication become fruitless, for to capture, segregate or ‘ban’ the publisher is only to acknowledge that there’s something ‘out-there’ they don’t like, which urges one all the more to read it.

ACCESSIBILITY AND COST

The statistics I’ve previously linked show the rate at which in the internet is growing/expanding…is accelerating. With access to the internet becoming close to a human right (see Web Junkies for the adverse effects of this). It’s in our homes, our libraries, our schools, our jobs, our pockets etc. there is no getting away from it. In fact those who are ‘away’ from the internet nowadays often do so in a moment of Walden or McCandless-esque romanticism, as if to be away from the net is in itself some feat, like climbing Everest, or running a marathon or…deleting Facebook. Not only this but in terms of affordability there is little competition when it comes to a course of pure knowledge/entertainment, one can buy a used PC for under £100 and subscribe to a monthly line rental for less than £10 per month. One could in fact go as far as to buy a Raspberry Pi, connecting them to the net for under £100. All of this is ignoring Smartphones of course, which are slowly becoming the vast majority’s primary means of networking and communication, allowing for the ability of instantaneous updates whilst mobile. This accessibility allows for the general population – those who’ve become largely disillusioned with their Government – to be at the forefront of not a revolution but a transition:

“Revolutions are relative; if you get mugged by change, it is a revolution. If you were prepared for, or ably adapted to, the change, you may be able to call it a transition.” – Is it a transition or a revolution? – Carl H Builder.

It is of course very unlikely that just by the vast amount of accessibility, smartphones etc. that the population are adapted for a full transition. There is always the possibility of a dark-transition, in which access becomes control, those locked into a pre-monitored social system – especially one under the already passed Snooper’s Charter – are submitting prior to any technological-Reformation, they are complicit with changes either way, whether that be the emancipation of the left, or the authoritative AI control of the right.

SHORT CRYPTO HISTORY & THE BLOCKCHAIN

Before beginning any extensive extrapolation into what networks are I feel the need to ‘briefly’ explain cryptocurrency and the Blockchain, as it will be of the utmost importance in the network section, those of you already familiar with the technology feel free to skip to ‘NETWORK’, seriously, it’s dry.

In late 2008 Satoshi Nakamoto, the unknown inventor of the now very well known currency Bitcoin, announced he had developed a “Peer-to-Peer Electronic Cash System”, the idea of ‘digital cash’ had been around for a while, but up until Nakamoto’s development, no on had been able to create such a thing, at least not a system which avoided the ‘double-spend problem; (I’ll get to that) The most important aspect of Nakamoto’s invention however is not it being ‘cash’ but the fact it is decentralized.

Centralized systems usually have something along the lines of a central server, team, ‘bank’ or middle man to take account of all transactions, accounts and transfers etc. which in turn prevents double-spending (A given set of coins is spent in more than one transaction). This server could then be referred to if disagreements amongst users or within payments came up, the task was to create a system in which this central entity – in this case a server – wasn’t/isn’t needed. If one is to take this idea further however they realise the drastic real-world implementation, a state, economy or world without banks or state affiliated third parties, an economy in which each Blockchain is entirely its own.

So how does this work? Well money, generally, is basically a system of verification: Data-entries, numbers on a screen, proof of transaction, digits within an account etc. So, how do the databases of a cryptocurrency work?

There is a network of peers (Peer-to-peer), every peer on that network has the entire history of every single transaction on that network, and as such, the balance of every account.

Transactions

Meta gives X Bitcoin to Tim; transaction is signed by Meta’s private key; the transaction is broadcast network-wide; the transaction becomes confirmed. This confirmation is key, confirmation means the transaction is set-in-stone and becomes an irremovable part of the Blockchain (which I’ll get to). Miners confirm these transactions: Miners make it clear these transactions are legit, send them throughout the network, and help make them part of the Blockchain: for doing this ‘job’, the miners get rewarded with the currency in question.

Miners

Since the network is decentralized anyone can be a miner, there is no central authority to delegate jobs/tasks. Miners use their computers, or computer’s power to find a ‘hash’ which connects the newly mined block with its predecessor. The miner’s computers are in a certain way working out a puzzle, the difficulty of this puzzle increases with time and as such limits the amount of currency that can be created in a given amount of time. Once the puzzle is figured out the miner adds the block-mined to the blockchain and is rewarded.

 

BLOCKCHAIN

Put simply: A shared collective history of all transactions on a digital network, a copy of said history is stored on each and every user’s computer (a node), the blockchain itself and all transactions are public and can be viewed by anyone.

Cryptocurrencies are cryptographically stored. They are not secured by humans, or matter, but by maths, which does-not break. I’ll add these descriptions of the Blockchain are very dry, as for their importance and potential for ‘transition’, that will be made apparent in the ‘network’ section.

To use conventional banking as an analogy, the blockchain is like a full history of banking transactions. Bitcoin transactions are entered chronologically in a blockchain just the way bank transactions are. Blocks, meanwhile, are like individual bank statements. Based on the Bitcoin protocol, the blockchain database is shared by all nodes participating in a system. The full copy of the blockchain has records of every Bitcoin transaction ever executed. It can thus provide insight about facts like how much value belonged a particular address at any point in the past. The ever-growing size of the blockchain is considered by some to be a problem due to issues like storage and synchronization. On an average, every 10 minutes, a new block is appended to the block chain through mining. – Investopedia

By design, the blockchain is a decentralized technology. Anything that happens on it is a function of the network as a whole. Some important implications stem from this. By creating a new way to verify transactions aspects of traditional commerce could become unnecessary. Stock market trades become almost simultaneous on the blockchain, for instance — or it could make types of record keeping, like a land registry, fully public. And decentralization is already a reality. A global network of computers uses blockchain technology to jointly manage the database that records Bitcoin transactions. That is, Bitcoin is managed by its network, and not any one central authority. Decentralization means the network operates on a user-to-user (or peer-to-peer) basis. The forms of mass collaboration this makes possible are just beginning to be investigated.Blockgeeks

Note the decentralized structure below.

 

NETWORKS

Let’s first take a look at the four basic forms of organizational structure:

“1. The kinship-based tribe, as denoted by the structure of extended families, clans, and

other lineage systems;

 

2. The hierarchical institution, as exemplified by the army, the (Catholic) church, and

ultimately the bureaucratic state;

 

3. The competitive-exchange market, as symbolized by merchants and traders

responding to forces of supply and demand;

 

4. And the collaborative network, as found today in the web-like ties among some

NGOs devoted to social advocacy.” – [link]

 

[link]

The four basic organizational structures T, I, M, N: “To do well in the twenty-first century, an information-age society must embrace all four forms.”

With a tribe acting as tribal or clan type structure: kinship, blood.

Institutions: classical management structures with leaders and hierarchies.

Market: Acting in this case not as capitalism but as pure ‘exchange’

Network: All-channel network where all member are connected and can communicate with each other.

 

“For democracy to occur, the framework requires not only the addition of the forms but also a feedback of the latest form, in this instance the market, into the realm of the earlier form, e.g., the state.”

 

Below the embedded tweet I’ve transcribed Naval Ravikant’s entire thread of the importance and innovation possibility of Blockchain’s with relation to markets and organizational structures in the coming future, it may seem a bit gratuitous to transcribe it in full, however, there was nothing I felt needed cutting.

1/ Blockchains will replace networks with markets.

— Naval Ravikant (@naval) June 21, 2017

“Blockchains will replace networks with markets. Humans are the networked species. The first species to network across genetic boundaries and thus seize the world. Networks allow us to cooperate when we would otherwise go it alone. And networks allocate the fruits of our cooperation. Overlapping networks create and organize our society. Physical, digital, and mental roads connecting us all. Money is a network. Religion is a network. A corporation is a network. Roads are a network. Electricity is a network…Networks must be organized according to rules. They require Rulers to enforce these rules. Against cheaters. Networks have “network effects.” Adding a new participant increases the value of the network for all existing participants. Network effects thus create a winner-take-all dynamic. The leading network tends towards becoming the only network. And the Rulers of these networks become the most powerful people in society. Some are run by kings and priests who choose what is money and law, sacred and profane. Rule is closed to outsiders and based on power. Many are run by corporations. The social network. The search network. The phone or cable network. Closed but initially meritocratic. Some are run by elites. The university network. The medical network. The banking network. Somewhat open and somewhat meritocratic. A few are run by the mob. Democracy. The Internet. The commons. Open, but not meritocratic. And very inefficient. Dictatorships are more efficient in war than democracies. The Internet and physical commons are overloaded with abuse and spam. The 20th century created a new kind of network – market networks. Open AND meritocratic. Merit in markets is determined by a commitment of resources. The resource is money, a form of frozen and trade-able time. The market networks are titans. The credit markets. The stock markets. The commodities markets. The money markets. They break nations. Market networks work where there is a commitment of money. Otherwise they are just mob networks. The applications are limited. Until now. Blockchains are a new invention that allows meritorious participants in an open network to govern without a ruler and without money. They are merit-based, tamper-proof, open, voting systems. The meritorious are those who work to advance the network. As society gives you money for giving society what it wants, blockchains give you coins for giving the network what it wants. It’s important to note that blockchains pay in their own coin, not the common (dollar) money of financial markets. Blockchains pay in coin, but the coin just tracks the work done. And different blockchains demand different work. Bitcoin pays for securing the ledger. Ethereum pays for (executing and verifying) computation. Blockchains combine the openness of democracy and the Internet with the merit of markets. To a blockchain, merit can mean security, computation, prediction, attention, bandwidth, power, storage, distribution, content… Blockchains port the market model into places where it couldn’t go before. Blockchains’ open and merit based markets can replace networks previously run by kings, corporations, aristocracies, and mobs. It’s nonsensical to have a blockchain without a coin just like it’s nonsensical to have a market without money. It’s nonsensical to have a blockchain controlled by a sovereign, a corporation, an elite, or a mob. Blockchains give us new ways to govern networks. For banking. For voting. For search. For social media. For phone and energy grids. Networks governed without kings, priests, elites, corporations and mobs. Networks governed by anyone with merit to the network. Blockchain-based market networks will replace existing networks. Slowly, then suddenly. In one thing, then in many things. Ultimately, the nation-state is just a network (of networks). FIN/ Thank you, Satoshi Nakomoto. And to all the shoulders that Satoshi stands upon.” – (originally split into multiple tweets), Naval Ravikant.

What begins now is my reading of Ravikant’s thread. To replace networks with markets is to begin the transition, to understand that with Blockchains as pure-replacements there begins a deconstruction of hierarchy, a complete removal of third party entities involved with business and transaction. Though it begins a deconstruction of hierarchy in the traditional sense it also allows for micro-states in which a single Blockchain is taken as the network. This is reminscent, but entirely opposite to Mencius Moldbug’s Patchwork:

“as the crappy governments we inherited from history are smashed, they should be replaced by a global spiderweb of tens, even hundreds, of thousands of sovereign and independent mini-countries, each governed by its own joint-stock corporation without regard to the residents’ opinions. If residents don’t like their government, they can and should move. The design is all “exit,” no “voice…A Patchwork realm is a business – a corporation. Its capital is the patch it is sovereign over.” – Patchwork1

DISCLAIMER w/regards to Patchwork: I understand, as many did not, Moldbug’s original Patchwork within the 4 parts rested completely on government control, there was ZERO room for individual constraint, so before someone comments saying I’ve bastardized Patchwork, yes, I have, but in full knowledge of what the original meant.

 

Blockwork (short/crass):

So, really, as the crappy regressive governments who failed – as Gorbachev stated –  to understand that knowledge and data are the single most valuable currency begin to crumble, they will indeed be replaced/naturally split up (via a reversion to archaic organizational structures) by mini-states, micro-nations etc., yet each one of these would have it’s own Blockchain, it is not beyond the limits of technology (as we can clearly see) to alter rules, rights, permissions etc. therefore each countries network/market = Blockchain is their basis for government.

“First, security is a monotonic desideratum. There is no such thing as “too secure.” An encryption algorithm cannot be too strong, a fence cannot be too high, a bullet cannot be too lethal…No cop ever stole my bicycle. And this will be far more true in the Patchwork, in which realms actually compete for business on the basis of customer service.” – Patchwork1

 

More than likely beginning from the classic decentralized platform in which those who reside in said micro-nation are able to view each vote as it is counted – if that’s their chosen system -, they can view government expenditure, tax expenses, etc. Of course, one could just as easily ‘exit’ to a Zuckerberg fairy-tale UBI land wherein they’re controlled by a dictator-corp, or a fully communist Blockchain wherein equal payments are paid out regularly etc. etc. you get the picture. However, with this concept of micro-nations as underlying Blockchains comes the bringing of the past into the future, for the previous organization structure layout of T,I,M,N, becomes overwhelmed, one could if there was enough people who wanted it, begin a tribal state, or a hierarchal state with a trickle-down Blockchain, or a divine-right system wherein tokens are gifted to those with certain DNA strains…the world is your decentralized oyster after all.

One could (quite easily) argue that with the inclusion of various forms of organizational states security would become but an illusion, yet, in-keeping with the original Patchwork (I’m ready for hell on this one.) the emphasis on security as customer service alongside “exit” over voice allows for those who aren’t receiving the service they feel they deserve to leave, as a meritocracy one can in all transparency view those who have and more importantly have not worked towards the profitability (if that’s the states’ aim) of the Blockchain, one can by all rights move (exit) to a state in which their Blockchain is working, or distributed agreeably to their tastes whether that is an agenda based around: Commerce, tech-innovation, acceleration, monarchy, entertainment, energy etc. if they feel that their current states’ Blockchain isn’t distributing its resources effectively…they can leave, if its system of accumulation doesn’t meet their standards….they can leave. It allows those who feel a compulsion for ‘return’ to do so, and those who feel compelled to accelerate to do so, allowing T, I, M, N to all exist freely, together, or not at all atop a horizontal decentralized -at first – Blockchain.

 

 

I digressed…hard. The conclusion(?) will be somewhat of a ramble, I’m not sure I can piece this mess together. Though, in terms of the Gutenberg press, which is where started remember? The internet is its 2nd iteration, not physically of course, merely in terms of its accumlative effects, many of which – I hope – I’ve listed here. It’s world-wide pervasive assimilation can’t come fast enough, for it shall throw us far beyond where we ever thought we’d end up, much like in the 16th century. Those who attempt at net-regulation/control will be severing the artery of the future, with the potential for a full scale national fatality if they don’t heal the wound. Those adhering to hierarchal restrictions are free to do so – once it all comes down – yet it’s more applicable they do so within a micro-state. If you disagree with a top down hierarchal structure – the structures that work by the way- then you are free to exit, head off to grey-shirt Soylent-ville, you are free to do this. You’ll feel cheated when you’re stood in a (soylent) bread line, and the other’s stand out like a Jackson Pollock abstract hanging in Plato’s Academy.

 

 

Hyperstitional Brand Entities

HYPERSTITIONAL BRAND ENTITIES: WENDY’S IS NOT YOUR FRIEND.

 

“…the official Wendy’s Twitter account — an unexpected beacon of light in 2017 — has shown us that brands have the potential to do so much more.” – Mashable

Prior to the dawn of dark-cybernetic entities hell-bent on enslaving the human race, we are witnessing the rise of brands as entities. Abstract consumerist veils taking on personalities to shadow their inner hunger for capital. Twitter accounts controlled by workers, click-farmers and cyber-proles are becoming characters in an economic play, a production of which they have immediate control. The Wendy’s Twitter is not a beacon of light, in fact it’s the furthest from light, it is a dark accelerative force towards ‘brand as reality’.

Brands having personalities, or human characteristics is hardly a new idea: McDmconalds with it’s golden arches and – now somewhat stained – Ronald McDonald, Burger King with The King and it’s over-the-top naming devices and KFC with the Colonel. This however does continue into regular, non-sentient characteristics, such as ‘smoothness’ for body products, or ‘refreshing’ for beer etc. yet, until around 1-2 years ago, no brand had really come alive. The advent of ‘meme marketing’ will act as a potent catalyst in the accelerative process of brand hyperstition.

“hyperstitions act as catalysts, engendering further (and faster) change and subversion. Describing the effect of very real cultural anxieties about the future, hyperstitions refer to exponentially accelerating social transformations. 

Hype actually makes things happen and uses belief as a positive power. Just because it’s not ‘real’ now, doesn’t mean it won’t be real at some point in the future. And once it’s real, in a sense, it’s always been” – Hyperstition

Wendy’s Twitter ‘sass’ and ‘personality’ acted as a sharp ‘relevance’ kick for other consumer brands, it put forth the question of their position in the current economy, how are they going to act…these other personalities? For them to retaliate is to accept their existence, speak and reply, or die.

For one thing, taking on board the idea of using memes and contemporary net-culture as a means of promoting your business/brand is a risky move, there has been numerous cases where brands have attempted to utilize a meme for brand advancement, only to be laughed, retweeted and quoted out of the room by a gaggle of millennials, ready and willing at a moments notice to ridicule an intrusion into their culture; a culture which by all accounts is excessively fast paced and fragile, a repeated image can last from hours to years, a saying or piece of slang used effectively could boost sales or merely get a snigger.

But what of this decision for other brands? Brands which had existed for years as ‘established’ professionals of the economy. The question put forth was whether or not big-business wanted to descend to the level of its consumer? Would it be wise for them to mingle into the crowd they advertised to and for. There seemed to be the act of stepping down from a pedestal. Yet this is entirely untrue. In their decision to reply the brands took up the trident of temporal awakening and bent it to their will, instead of death via cultural stasis within an ever accelerating structure, the entities decided to animate and take their place at the Twitter table.

Making the decision to reply is an irreversible step, the process has begun; classic ‘2-dimensional characters’ shall be no more, they offer nothing but an immovable script (stuck at some point in the 80’s) awakened brand-entities offer a consumerist friendship, a level of trust. Instead of organising a McDonald’s birthday party for ya boy’s 5th bday, why not just DM Ronald. M. at 3am in the midst of a tick-binge; publically call The Colonel a shit-eater after he delivers you a chicken-bucket with a piece missing; riff with Wendy till the early hours because the only semblance of warmth that exists in your life is that of your laptop screen.

“capitalism incarnates hyperstitional dynamics at an unprecedented and unsurpassable level of intensity, turning mundane economic ‘speculation’ into an effective world-historical force” – Nick Land

“illusions – if people believe in them -change the course of history.” – Fernández-Armesto, Civilizations

“What makes Brown’s responses so boss is the fact that they don’t sound robotic…the team creates personalized, thought-provokingly witty responses that sound like they came from your sassy best friend.” – Mashable

That first sentence in itself is terrifying enough, “they don’t sound robotic”, not that the 8 year old pig tailed girl was ever meant to be a robot, no, only that, one is conversing with a Twitter account, something has emerged, something has become real. People will say “Did you see Wendy’s on Twitter last night…damn.” Gone are the days of brand suspicion, the days of understanding that a company isn’t there for you, it’s there for you.


Wendy’s is allowing existence of other brands: Either come alive, or die in a regressive pit of 80’s slogans and non-immediacy. Wendy’s has tapped in to the main artery of the attention economy, immediate feedback from an abstract entity via your phone; thus one could begin to really feel as if it were a friend they were simply texting. The rise of brand-entities, public discussions between The King and Ronald, a bare-knuckle meme fight in a Little Chef carpark, Hardee’s blocks Wendy’s from its feed due to public humiliation, insult after insult, ‘burn’ after ‘burn’ all accumulating in a hyperstitional consumerist brand-entity arising from the past, where it has always been, and as such finds its assimilation into human society that much easier – “Wah you mea’ man, Wendy’s alway been aroun’!”

That’s her over yonder, where she resides, Wendy, queen of the Curve. The 8 year old auburn pig-tailed cyber-behemoth, she’s been around for centuries, a neolithic brand. A faint giggle clicks off the horizon as you pull your phone from your pocket, a dozen discussions amassed in seconds upon seconds on your feed, brands, apps, old friends, dead-brands, software, bots, all discussing the news: RATS HEAD FOUND IN BURGERJOINT the title says, pun after pun, quip after quip, the discussion rotates between brands, a cyber-dopamine addled fight for retweets and likes.

Let me repeat, Wendy is not your friend, Wendy’s Twitter page is not your friend, whether or not what is or is not controlling them is witty, it’s all programmed, whether it comes in an instant or not, it is lacking authenticity in every sense. Dragging itself from economic insecurity via a deconstruction of that which surrounds it; taking hold of cyber-culture and molding it towards a malicious end. An end from which comes the customer’s demise, you’re car will be making fun of you as drive down a state-sponsored highway, the date and time blocked from view…”Where shall we eat tonight hun?”

“I don’t know darling, somewhere that hasn’t publicly called me a cunt would be nice.”

Election 2017, Great Britain: The Grey Whig-ged Vampire

We’re becoming redundant.

This will be the first few years of the beginning of Britain’s farewell as a global ‘power’, neither of the clear choices in this election, namely: Theresa May (Conservatives) & Jeremy Corbyn (Labour), are actually innovative in the political sense, neither of them seem to be interested in technological-progression or ‘demanding’ more, they both adhere to the general public’s love of a miserable form of British stasis; Britain is completely stuck between 1960 and 2000, not much that we have now, wasn’t possible then, yet, going by the exponential possibilites of advancement within various fields, we should, in theory and often in practice (Shanghai/Dubai) be making progress. I’m neither pushing the left of right, or unconditional wing of any certain ideology here, only that the possibilties are there, yet no one dare mention them in fear of leaving the Britain’s comfortable temporal-Island.

Britain has in many ways become a Grey Vampire:

“Another tactic – particularly effective at wasting time and energy this one – is the claim [by grey vampires] that all they want is a few clarifications, as if they are just on the brink of being persuaded, when in fact the real aim is to lure you into the swamp of sceptical inertia and mild depression in which they languish.

“But what differentiates the Greys from other kinds of vampires is the disavowed nature of the feeding. Grey Vampires don’t feed on energy directly, they feed on obstructing projects. The problem is that, often, they don’t know that they are doing this.”

“…once their shield of sociability and charm falls away, they become revealed as horribly, tragically cursed, existentially blighted. But the Grey Vampire is also a subject position that (any)one can be lured into if you enter certain structures.”

It may be a bit of a stretch to apply the concept of a Grey Vampire to an entire country, political system or government, yet that’s how one feels, as if Britain is sucking its general public into a cataclysmic-bore, a hole that has no bottom nor any falling, it’s there and that’s about all there is to it. The ability for Britain’s political system to act as a banal-loop of comfort; you have to ‘have bad for the good’ they say, the problem with this is that those who go from the ‘bad’ to the ‘good’ could merely exist in a nightmarish game of back and forth between zero-change.

Praxis: A back and forth between Labour and Conservative – both of which adhering to their follower’s expected blueprint-esque morality systems -, with both sides feeling a glow of relief as the other takes the reins for another 3-4 terms…and then back, the swing of a monotone pendulum ,a pure political-linearity in which those who publically exist on the line as ‘subjects’ of the state are born into knowing no other alternative, taught from birth that the past was mostly horrible, or only acted as a means of progression for the current/the modern, and those systems of the past were regressive, backwards – cannot be changed (now)? – and that where we’re at now is the best possibility, once again, we come back to the fact that Whig history is the given position from birth for most western countries and their citizens.

Launching off from inherented whig history however we find a current problem: within Britain and Britain’s education system: yes, the past is given as a form of ‘bad’, yet the future is rarely discussed publicly, it’s that which is out-of-reach and exists only within a World of Tomorrow dream, to demand automation as the East is beginning to would be a form of political suicide and would begin to swing the dreary-pendulum back the other way, thus, for either party to move towards either direction on their already suffocating linearity is the possibility and inevitabilty of changing hands once again – with those on the fringes (Liberal Democrats) acting only as a quasi-potential for actual change.

One should address the other ‘alternatives’ here. One could of course spoil their ballot, this is an option, it’s an option which for the unforseeable future will do very little due to the education systems control over the populous, unless there is drastic action taken in some sense towards the government, the amount of spoiled ballots will not rise above 5%. You could also ‘Not vote’ of course, there’s that.

You could also leave the country, go somewhere that doesn’t just take a linear form of their own history into account, but actually takes the actual future into account, one filled with possibilites and systematic progression, one with working sense-organs.

 

Nick Land, CCRU, Accelerationism and Neoreaction – An Overview & Guide

INTRODUCTION:

 

Firstly, why the hell am I writing ‘this’? There have been countless attempts in recent months at articles towards something like a ‘Who is Nick Land?’, ‘What is Accelerationism?’ or ‘What is Neoreaction?’ or short essays attempting at a general encapsulation of a man whose work, as far as I can see, exists purposely in a Pynchonian cyber-scattering. When one comes across a fresh piece of Landian theory, they become a momentary data-archaeologist, raking through the datacombs in the hope of finding a measly piece to this chaotic assemblage. So, why? Because scatterings aggravate me, especially when it comes to monetized repetition, articles repeating vague biographical ‘facts’ and tit-bits without any real relation to the theory and critiques Land has made; simple frustratingly transparent semi-hagiographic pieces largely in relation to the mythos of Land’s time at Warwick. So I felt, in a way, that there should be at least some attempt at a ‘piece’ which not only discussed Land himself – only when needs be – but also extrapolated as to why there is such a following. A place in which 3 key ‘theory’ components which are in way ‘linked’ can be found together. I must stress, this is not my attempt to lump any 1 of these things with another, no, only that when one comes across Land’s work they hear of Accelerationism, and following that Neoreaction, and not always in that order, think of this as a kind of beginner’s guide, or overview of 3 very eclectic and scattered ideas.

 

I already understand that this piece, article, essay, word-mash, is going to come across as a complete gushing for my admiration of Land’s work, which in itself will utilize many of the stylistic choices and theoretical devices employed by Land himself, hopefully by the end of this piece, the reader, in part, will understand why the work of Land (& the CCRU) is so infectious – whether maliciously viral or not – and why it finds its way seeping into the smallest of academic and creative pursuits and quandaries. Take this piece as assemblage of Land, CCRU and all that gravitates towards, a place on the internet where you can (hopefully) find all you need to guide you down each dirty ‘n clean alleyway à la Land.

And with regards to the Dark Enlightenment/Neoreaction section, if by now it’s clear, simply talking or writing about something does not mean an affiliation or support for that ‘thing’, however toxic people may find it.

Discussion Support.

Enjoy, or don’t.

 

BIOGRAPHICAL HISTORY:

 

“Academics’ lives are seldom interesting…What do you know about me, given that I believe in secrecy? … If I stick where I am, if I don’t travel around, like anyone else I make my inner journeys that I can only measure by my emotions, and express very obliquely and circuitously in what I write. … Arguments from one’s own privileged experience are bad and reactionary arguments.” – Gilles Deleuze, Negotiations, pp. 11–12

 

Henrik Palmgren: “Introduce yourself to the audience a bit…”

 

Land: “Umm…well I mean…it’s hazy to me, so I think it will be hazy to other people.

 

For those familiar with Land the first quote by Deleuze is almost absurdly relevant. From my somewhat excessive research and reading into Land, one thing – amongst many – has become clear with relation to ‘biographies’, he’s not particularly interested in them, especially his own, what’s of importance is the work that came from that ‘era’ however trivia filled and ‘cool’ it was. That said this – sadly – is what interests some people – in part – about Nick Land.

 

And so: (all links are NON-referral)

 

Nick Land is an English philosopher and writer – Wikipedia.

 

1987-1998: Land lectures in Continental philosophy at Warwick university.

 

1992: The Thirst for Annihilation: Georges Bataille and Virulent Nihilism is published.

 

1995: Land becomes co-founder (along with Sadie Plant) of the Cybernetic Culture Research Institute (CCRU), a student-run collective unofficially ‘part’ of Warwick’s philosophy department.

 

1997: Plant leaves Warwick, as such Land becomes ‘leader’ of the CCRU.

 

1990’s: Land produces/publishes various short articles for & alongside the CCRU.

 

Unknown Year: Land collaborates on a text called Necrophysics with physicist Rhett Allain.

 

Unknown Year: Land moves to Shanghai

 

Unknown Year: Land becomes editor of Urbanatomy and teaches at the New Centre for Research & Practice.

 

Unknown Year: Land begins writing psychological horror.

 

2011: Fanged Noumena: Collected Writings 1987-2007 is published.

 

2014: Templexity: Disordered Loops through Shanghai Time is published.

 

2014: Phyl-Undhu is published.

 

2015: Chasm is published.

 

Land’s two current blogs are: Urban Future 2.1 and Outside In, alongside his twitter: @Outsideness

 

Also a link to his old blog posts: Old Nick Stuff, Hyperstition and CCRU

 

And I’ll leave this here as a sort of footnote, for those who can be bothered with the ‘cool’ biog-elements.

 

EARLY-LANDIAN PHILOSOPHY:

 

I shall try give a brief overview of elements of Landian philosophy, however, to succinctly explain ‘it’ in its entirety within say, 10,000 words would be difficult. Also, when talking about Land’s older word (pre-Shanghai) it’s important to keep this quote from the man himself in mind:

 

It’s another life; I have nothing to say about it – I don’t even remember writing half of those things … – An Experiment in Inhumanism, Robin Mackay

 

The Thirst for Annihilation: Georges Bataille and Virulent Nihilism is Land’s only full length academic book, and more than likely be will be his last, due to his distain with Western academia, whether or not there will be more theory-fiction, who knows?

 

The book itself is unlike any other ‘commentary on another’s work’ I’ve read, it’s far more lucid, much like a set of meditations on Kant, Bataille, Nietzsche, Marx and Schopenhauer, as opposed to a rigorous in-depth ‘critical’ analysis of Bataille’s work.

 

Being Sufficiently does a great job overviewing the work.

 

“Ever since it became theoretically evident that our precious personal identities were just brand-tags for trading crumbs of labour-power on the libidino-economic junk circuit, the vestiges of authorial theatricality wear thinner” – Land, Thirst, Preface XIII

 

“There is one simple criterion of taste in philosophy: that one avoid the vulgarity of anthropomorphism. It is by failing here that one comes to side with cages. The specifics follow straightforwardly:

 

“1. Thoroughgoing dehumanization of nature, involving the uttermost impersonalism in the explanation of natural forces, and vigorously atheological cosmology. No residue of prayer. An instinctive fastidiousness in respect to all the traces of human personality, and the treatment of such as the excrement of matter; as its most ignoble part, its gutter…

2. Ruthless fatalism. No space for decisions, responsibilities, actions, intentions. Any appeal to notions of human freedom discredits a philosopher beyond amelioration.

3. Hence absence of all moralizing, even the crispest, most Aristotelian. The penchant for correction, let alone vengefulness, pins one in the shallows.

4. Contempt for common evaluations; one should even take care to avoid straying accidentally into the right. Even to be an enemy is too comforting; one must be an alien, a beast. Nothing is more absurd than a philosopher seeking to be liked.” – Land, Thirst, Preface XX

 

Fanged Noumena: Collected Writings 1987-2007 begins with Land’s more formal essays on Kant, Heidegger and Nietzsche, the kind of essay you would find from an extremely gifted and philosophically energetic and original thinker, this aside, these essays are, in terms of Landianism, components of an academic system and as such are a falling back into the security of the institution. From here there is a set of 4 essays (Spirit and Teeth through to Making it with Death), each of which are still within academic jurisdiction, yet one feels they are beginning to push away from the ‘accepted’.

 

From here on out in Fanged Noumena we are reading the Land we’ve heard about, the central section of the text I would personally say is the most theoretically important in terms of Landianism, spanning from Circuitries through to the famous Meltdown, we feel Land is working with the philosophical intensity of a madman, a worry begins to build during reading, as one realises what it must have been like to have this kind of scheme flowing 24/7, a hypnotic whirlwind of anti-humanism, cybernetic-theory, Gibson-esque language, post-structuralism, nihilism, and a general sense that at any second something has to give. Which, in a way, during the last sections of the text it does.

 

“Level 1, or world-space, is an anthropomorphically scaled, predominantly vision-configured, massively multi-slotted reality system that is obsolescing very rapidly. Garbage time is running out.

Can what is playing you make it to Level 2?” – Fanged Noumena (Blurb)

 

From A zIIgothIc–==X=coDA==–(CookIng–lobsteRs– wIth–jAke–AnD–DInos) through to Tic-talk something has given way in the author, they’ve entered into and are writing from a plane of existence which is very difficult for the reader to attend, there’s a level of separation which in itself addresses in some ways why the ‘Human Security System’ the Land of the 90’s sought to leave/destroy is actually beneficial at times.

 

“Whenever its name has been anything but a jest, philosophy has been haunted by a subterranean question: What if knowledge were a means to deepen unknowing?”


 

CCRU

 

As I’ve stated in the BIO section, CCRU stands for Cybernetic Culture Research Institute, a collective, that:

 

does not, has not, and will never exist‘.”

 

A collective whose interests spanned a broad range: Continental philosophy, post-structuralism, cybernetics, science-fiction, rave culture, jungle music, occultism, cyber-philosophy & culture, AI, accelerationism, time-theory, theory-fiction, Lemurian-studies, cryptography, Marxism, capitalism, Afro-futurism, Indo-futurism, Sino-futurism, & more.

 

Here’s a the CCRU GlossaryYou’ll need it.

 

I have to admit at this juncture – and this will most likely be the case for much of this piece – that the CCRU is difficult to ‘sum-up’, and near impossible to begin describing without using source material from the Unit itself:

 

Ccru retrochronically triggers itself from October 1995, using a UK University as a temporary habitat. Its emergence is sequenced and accelerated by a series of singularities” – CCRU, Communique One,

 

“Many members of the Ccru had fled cultural studies, disgusted by its authoritarian prejudices, its love of ideology, and pompous desire to ‘represent the other’ or speak on behalf of the oppressed. To us, it never seemed that the real articulacy of the left academic elites was in any way superior to the modes of popular cultural expression which were either ignored or treated as raw material to be probed for a ‘true’ (ie ideological) meaning by white middle-class intellectuals.

 

These events sought to reinforce and energize the interrelations between elements of theoretical research and popular culture.

 

Ccru is an ongoing experiment in collectivity, collective production, anonymity, and masks, dedicated to practically dismantling standard models of social existence, by pursuing ethics in the spinozistic sense (experimental production of collective bodies).“- CCRU, Communique Two,

 

“Still nominally affiliated to the famously post-structuralist Philosophy Department of Warwick University, England, the Cybernetic Culture Research Unit is a rogue unit. It’s the academic equivalent of Kurtz: the general in Apocalypse Now who used unorthodox methods to achieve superior results compared with the tradition-bound US military. Blurring the borders between traditional scholarship, cyberpunk sci-fi and music journalism, the CRRU are striving to achieve a kind of nomadic thought that to use the Deleuze & Guattari term—“deterritorializes” itself every which way: theory melded with fiction, philosophy cross-contaminated by natural sciences (neurology, bacteriology, thermodynamics, metallurgy, chaos and complexity theory, connectionism), academic writing that aspires to the future-shock intensity of jungle and other forms of post-rave music.” – Renegade Academia, Simon Reynolds. (As a matter of fact the Renegade Academia article is probably the most succinct when it comes to describing CCRU.)

 

“Their unattributable, arcane writings, telling of strange inhuman entities, hyperstitional personages and syncretic pantheons, are uniquely disturbing and compelling: it is as if the group had collectively accessed hitherto undiscovered realms of bizarre archetypes. They successfully smeared the line between the real and what they called the ‘hyperstitional’: fictions that make themselves real through collective practice.” –  An Experiment in Inhumanism, Robin Mackay

 

So, what the fuck is or…was the CCRU? I guess in ‘layman’s’ terms it was a collective that wanted to push the boundaries of philosophy and theory, a collective who felt suffocated and constrained by the over-bearing heavily – being an understatement – left-wing leaning academic system. A group who sought to utilize methods, devices, texts and ‘thinkers, whom/which otherwise would be deemed weird, non-professional, unquantifiable, ‘esoteric’ and not fit for proper academic theorizing/essay production.  

 

(Links to most relevant page – directly to their work)

 

The list below is but a few of the members of CCRU, the selection is of those who are more prolific, or perhaps simply standing a little more in the spotlight, that said, a trip down any one of these hyperlink-holes will shed some (dark) light on the ‘point’ of CCRU.

 

This mythological somewhat cult-like group is inclusive of and affiliated with:

 

Iain Hamilton Grant

 

Ray Brassier

 

Reza Negarestani

 

Mark Fisher

 

Kodwo Eshun

 

Robin Mackay

 

Luciana Parisi

 

Matthew Fuller

 

Hyperdub

 

Kode9

 

Anna Greenspan

 

Hari Kunzru

 

Jake and Dinos Chapman

 

0[rphan]d[rift>]

 

“He regarded the degeneration of his ‘breakthrough’ into a ‘breakdown’ as ultimate and humiliating proof of the incapacity of the human to escape the ‘headcase,’ the prison of the personal self. Wretchedly, for Land, it was no longer possible to tell whether his speculative epiphanies had been (as he had believed at the height of his delirium) glimmers of access to the transcendental – or just the pathetic derangements of a psyche pushed to the derisory limits of its tolerance. The experiment was over.

When I contacted Land about the republication of his works, he did not protest, but had nothing to add: It’s another life; I have nothing to say about it – I don’t even remember writing half of those things … I don’t want to get into retrospectively condemning my ancient work – I think it’s best to gently back off. It belongs in the clawed embrace of the undead amphetamine god.”

An Experiment in Inhumanism, Robin Mackay


One commented (on Twitter) has made it clear that leaving out Gnon was a grave error, I feel this is the most applicable place to put ‘Gnon’, it especially needs to be put prior to NRx.

Land’s own short write up of what Gnon is can be found here: http://www.xenosystems.net/the-cult-of-gnon/

Extracts from the piece:

If The Arbiter of the Universe merits abbreviation (“TAofU”), Nature or Nature’s God has a much greater case. A propeller escapes awkwardness, and singularity compacts its invocation. NoNG, Nong, No — surely, no. These terms tilt into NoNGod and precipitate a decision. The ‘God of Nature or (perhaps simply) Nature’ is Gnon, whose Name is the abyss of unknowing (epoche), necessarily tolerated in the acceptance of Reality.”

“Gnon is no less than reality, whatever else is believed. Whatever is suspended now, without delay, is Gnon. Whatever cannot be decided yet, even as reality happens, is Gnon. If there is a God, Gnon nicknames him. If not, Gnon designates whatever the ‘not’ is. Gnon is the Vast Abrupt, and the crossing. Gnon is the Great Propeller.”


 

ACCELERATIONISM

 

Both the left and right accelerationist thought can be tracked back to the work of Marx, Nietzsche, Land and the CCRU. That’s as much of history of accelerationism really needs, it wouldn’t be in-keeping to drudge up the past every 5 minutes now, would it? (But that’s the way things are…now.)

So, what is accelerationism, that elusive political and social ‘theory’ which has been picked up by the likes of The Guardian and the New Statesmen, yet still comes across as a little vague.

To put accelerationism into a sentence:

 

“‘accelerationism’ is the idea that the only way out is through”. – Steven Shapiro.

Capitalism isn’t exactly working and there’s no going back, so what can we do?

“Accelerate the process” – Deleuze & Guattari, Anti-Oedipus, p260.

“if capitalism generates its own forces of dissolution then the necessity is to radicalise capitalism itself: the worse the better. We can call these positions accelerationist.” – accelerationism, Benjamin Noys

and Noys 3 examples of accelerationism:

 

Behaviourism is a psychology which begins with the needs of commodity production in order to develop methods with which to influence buyers, i.e., it is an active psychology, progressive and revolutionizing kathode (Kathoxen). In keeping with its capitalist function, it has its limits (the reflexes are biological; only in a few Chaplin films are they already social). Here, too, the path leads only over the dead body of capitalism, but here, too, this is a good path. – Brecht

There is only one way left to escape the alienation of present-day society: to retreat ahead of it.
Pleasure of the Text, Roland Barthes (1973)

One must push through to the other side rather than drag one’s heels.
The Exploit: A Theory of Networks, Galloway & Thacker (2007)

 

“Accelerationists argue that technology, particularly computer technology, and capitalism, particularly the most aggressive, global variety, should be massively sped up and intensified – either because this is the best way forward for humanity, or because there is no alternative. Accelerationists favour automation. They favour the further merging of the digital and the human. They often favour the deregulation of business, and drastically scaled-back government. They believe that people should stop deluding themselves that economic and technological progress can be controlled. They often believe that social and political upheaval has a value in itself.

Accelerationism, therefore, goes against conservatism, traditional socialism, social democracy, environmentalism, protectionism, populism, nationalism, localism and all the other ideologies that have sought to moderate or reverse the already hugely disruptive, seemingly runaway pace of change in the modern world.” – Accelerationism, Andy Beckett

“For Landian Accelerationism, capitalism is a machinic, ‘techonomic’ (technological-economic) explosion, whose self-reinforcing, self-excitatory mechanism is best modelled as a runaway cybernetic feedback loop (it should be said that if you’re a cyberneticist, everything is best modelled as a feedback loop). This just means that the immanent dynamics of capital push necessarily towards the ever-greater expansion of capital – Marx’s M-C-M’ circuit is cybernetic runaway par excellence – and immanent within that expansion is a necessary co-dependence of technological and economic advance, including ever-increasing powers of abstraction and computation. As ‘capital’ expands in both space and time (imperialism, futures’ markets), the market, understood in its Misesian sense as catallactic, itself becomes a sort of distributed computer for the calculation of prices, spontaneously generating collective intelligence far in excess of what humans are consciously capable of mastering. Thus, the market an sich is a form of ‘artificial superintelligence’ long before the computer is even invented. This is, in part, what Land means by the “teleological identity of capitalism and artificial intelligence.”- Accelerationism, Left and Right, Park Macdougald

 

 LEFT-ACCELERATIONISM (L/Acc):

 

Left-Accelerationism  wants to accelerate technology for the benefit of mankind, beyond the oppressive nature of capitalism, to utilize modern technology as a means of emancipating man from a life of work, to use technology in a socially beneficial way (automation etc.)

 

Probably the most read and prolific text with regards to accelerationism is Alex Williams and Nick Srnicek’s #ACCELERATE MANIFESTO for an Accelerationist Politics.

 

Also: #Accelerate. The Accelerationist Reader

 

 

“[Inventing the Future by Nick Srnicek and Alex Williams] consistently refers to its future not as communism, but “postcapitalism.” It’s a world without work, but also without the commons. “The theory of the Communists,” write Marx and Engels, “may be summed up in the single sentence: Abolition of private property.” But here, private property remains untouched. The productive apparatuses are to be fully automated, removing workers as much as possible from every stage of the production process: who, then, will own them? Who will own the commodities that these apparatuses produce? And if humanity is unburdened from the need to work and left to produce freely in the pursuit of its own self-expression, who will own that? Without anything to oppose bourgeois property, the result could be fully monstrous: a bloated, gluttonous ruling class engaged in limitless production, and recapturing any losses when the new peons come to spend their universal basic pittance. The propertied classes would fuse with an automaton that requires no human parts except for ownership to form a single apparatus; Utopia as a cyborg dictatorship.

This future has, in fact, already been described – it’s E.M. Forster’s 1909 science-fiction story The Machine Stops. Here, all of humanity lives in tiny cells within the body of the vast subterranean Machine. The Machine produces all their consumer goods, it provides them with anything they might want or need at a moment’s notice, it speaks to them, and allows them to speak to each other through video-messaging. People tend not to leave their cells; it’s not forbidden, but it’s certainly not encouraged. Full automation. Universal basic income. A networked society. In the end the Machine starts to slowly disintegrate. Billions die, and Forster, who had something of a reactionary streak, can only see this as a good thing. Who owns the Machine? The Machine does.” – The Future Has Already Happened, Sam Kriss

 

“Work for work’s sake is a perversity and a constraint imposed upon humanity by capitalism’s ideology of the work ethic. What accelerationism seeks is to allow human potential to escape from the trap set for it by contemporary capitalism.” – #Accelerationism: Remembering the Future, Nick Srnicek, Alex Williams and Armen Avanessian

“But politics is not all hopeless. Left Accelerationism is an alternative, and it’s the idea that the only way out of multinational late capitalism is through it. Capitalism has one direction at this point and that’s collapse. Either it collapses into socialism or fascism, but it’ll collapse. Technological growth is a consequence of capitalism and technology. It can and should be repurposed. Left acceleration anticipates this collapse and aims to utilize technology to not only nudge the collapse Leftward, but to seize control via a counter-hegemony symmetrical to right populism. Marxism for the 21st century is nothing if not left Accelelerationism.” – Nick Land & Accelerationism, Isaac Camacho

 

RIGHT-ACCELERATIONISM (R/Acc):

 

“Right-accelerationism has converged with neoreaction precisely because it identifies the deterritorialising force with capitalism itself: it sees itself as biting the bullet, and claiming that if we want to accept the liberating alienation of capitalism we also need to accept an inevitable return to the familiar feudal structures it fleetingly displaced. Whereas classical fascism used techno-capitalism as a means to the end of anti-modernism, neoreaction uses anti-modernism as a means to the end of techno-capitalism. This is why it is sillier than fascism in my opinion – because it has sacrificed whatever liberating force it initially ascribed to capitalist alienation upon the atavistic altar of feudal domination. It is the only strand of accelerationist thought that could be said to read the above paragraph and find something worth accelerating, at least insofar as it sees capital’s oppressive reconfiguration of the social space as the inevitable price techno-industrial development.” – So, Accelerationism, what’s all that about?

 

“Deleuze and Guattari’s machinic desire remorselessly stripped of all Bergsonian vitalism, and made backwards-compatible with Freud’s death drive and Schopenhauer’s Will. The Hegelian-Marxist motor of history is then transplanted into this pulsional nihilism: the idiotic autonomic Will no longer circulating idiotically on the spot, but upgraded into a drive, and guided by a quasi-teleological artificial intelligence attractor that draws terrestrial history over a series of intensive thresholds that have no eschatological point of consummation, and that reach empirical termination only contingently if and when its material substrate burns out. This is Hegelian-Marxist historical materialism inverted: Capital will not be ultimately unmasked as exploited labour power; rather, humans are the meat puppet of Capital, their identities and self-understandings are simulations that can and will ultimately be sloughed off.”- Mark Fisher

 

“Chalmers says there are four options for us in a post-singularity world: extinction, isolation, inferiority, and integration.

The first option is undesirable. The second option would keep us isolated from the AI, a kind of technological isolationism in which one world is blind to progress in the other. The third option may be infeasible because an AI++ would operate so much faster than us that inferiority is only a blink of time on the way to extinction.

For the fourth option to work, we would need to become superintelligent machines ourselves. One path to this mind be mind uploading, which comes in several varieties and has implications for our notions of consciousness and personal identity that Chalmers discusses but I will not.” – The Singularity

The Singularity: A Philosophical AnalysisDavid Chalmers

 

UNCONDITIONAL ACCELERATIONISM (U/Acc):

 

Unconditional accelerationism begins with a renunciation of the retrograde politicisation to which accelerationism has fallen subject. It denounces the tedious political forms and utopian humanist fantasies of the self-titled left-accelerationists, their high-modernist pretence to control over the uncontrollable. That Srnicek and Williams identify Land’s work as pointing merely to an indefinite steady state of ‘neoliberalism’ betrays the radical limitations of their conceptual universe. The triumphal march of capital does not begin and end with a historically limited human ideology.

Unconditional accelerationism rejects simultaneously the right-accelerationists’ Yudkowskian concern with control and evaluation, with shaping the explosion of modernity, with guaranteeing its heterogeneity, with exploring the possibilities of a supposedly ever-improving transhumanism. The aggregate improvement of humanity’s condition is, to be sure, a fact to which the traditional left seems incapable of responding. But beyond the nostrums of race and nation, the right-accelerationists seem all too anxious over the tearing-apart of humanity that this process has increasingly entailed. Despite their claim to a radical and ‘dark’ identity with acceleration, they model with bureaucratic pedantry forms of government within which they hope the explosion can be moulded and recuperated.

Against all this the unconditional accelerationist celebrates and intensifies the fire of modernity as a whole: both the flows of capital that compress the world ever tighter in a liquid despotism of the machine that is remodelling and resequencing humanity, and the flows of social cybernetics that are overwhelming political institutions, turning despite themselves towards terminal delirium. In the West, it is Frankenstein that constitutes the figure determining modernity’s course: the tool that overthrows its master. Trade. Social media. Artificial intelligence. In cybernetic modernity the story is repeated over and again. Unconditional accelerationism identifies with this process of overthrow in its kaleidoscopic multiplicity. System disease. Weaponised nihilism. K-insurgency. – Acceleration without conditions, Vincent Garton

 

REAL LEFT ACCELERATIONISM:

The distance ‘to’ communism and towards the creation of the material basis for communism can be shortened by means of accelerating capitalism. Capitalism blinded by its insatiable hunger for self-expansion doesn’t produce with living conditions of the producers in mind, as such, taking reference from Marx’s Capital, Jehu’s R-L/Acc is a utilization of capital’s blind self-acceleration towards an abrupt ulterior (communism), the material basis of which is slowly (unknowingly) built during the accelerative process.

“Of course, capitalism does not intentionally lay the material basis for communism, but the creation of the material basis for communism is the necessary result of capital’s incessant revolutionizing of the forces of production of material wealth. Communism, Marx argues, is the necessary, though unintended, by-product of capital’s own relentless self-expansion.

Even if we assume that capitalism creates the material basis for communism, this does not imply the process itself can be sped up. What is it about the unconscious manner capitalism creates the material basis for communism that makes an accelerationist program possible?” – Making a Marxian labor theory case for  an accelerationist strategy, Jehu

“The real barrier of capitalist production is capital itself. It is that capital and its self-expansion appear as the starting and the closing point, the motive and the purpose of production; that production is only production for capital and not vice versa, the means of production are not mere means for a constant expansion of the living process of the society of producers.” – Capital, Karl Marx

“According to Marx, the limited aim of capitalist accumulation is itself a barrier to the completion of its historical mission to create the material basis for communism — and this requires an important caveat: Capital is only concerned about its self-expansion and nothing we do can alter this essential character. While capital is creating the material basis for communism, it does this in a self-contradictory way as the blind working of the laws inherent to the mode of production.

The case for intervention is the blind, unconscious character of capitalist accumulation itself.

Marx explains what happened when England introduced a limit on the duration of the working day that had the effect of limiting the aggregate duration of both paid and unpaid hours of labor: Capital immediately went to work on means to circumvent this limit by intensifying the exploitation of wage labor within the new shorter work day.

These new means of evading the cap on aggregate labor time included new technologies, more advanced science, increasing efficiency of labor time and materials, new organization. The shortening of the labor day also facilitated this intensification because the workers could labor more intensely in shorter bursts. As a result of the shortened working day, economic expansion, i.e., capitalist accumulation rose five-fold.” – Making a Marxian labor theory case for  an accelerationist strategy, Jehu

ACC/EXTRA:

 

MeltdownNick Land

 

CyberpositiveSadie Plant and Nick Land

 

LA 2019: Demopathy and XenogenesisIain Hamilton Grant

 

Swarmachines – CCRU

 

Nowhere fast? A brief critique of the Accelerationist Manifesto – J D Taylor

 

Some Reflections on the #ACCELERATE MANIFESTO – Antonio Negri

 

A Quick and Dirty Introduction to Accelerationism – Nick Land

 

Fragments on MachinesKarl Marx

 

#rhetttwitter


 

 DARK-ENLIGHTENMENT, NEOREACTION (NRx):

 

We’ve been attempting to re-order society on the basis of equality for a very long time, we’ve been trying to make everybody and everything equal as best we can, we’ve noticed unjust and unfair systems and have tried are damned best to work them through and make everything ‘right’. It hasn’t worked, why? People just don’t want to cooperate; our attempts at making life better for people via utilization of modern scientific and technologic innovations have failed miserably. Why is this? Well, humans are far more complex than any seemingly transparent equality system we conjure up. Our inability as the human-race to not fit in means any machinery or processes we create, which in their creation are ‘tight’ and intricate, eventually end up being bastardised towards our lack of complacency. The majority of systems have ignored Hobbes and have completely forgotten that man is animal and is constantly competing for power, influence, wealth and (now) fame. Limitations merely create competition as opposed to equality, the stakes get higher and higher, the tension builds until the split becomes a 5/95.

 

People have been lured in by quasi-innovation, their lives have become ‘better’ in the most comfortable ways, better quality mattresses, attainable food 24/7, high-fructose, MSG-pump, infantile knowledge sources that are easily digestible, maddeningly large amounts of high-end entertainment, a catastrophic amount of complex escapist systems and structures, all this innovation makes them feel as if their lives are going exactly as they should be, and that everything they need they have, whereas, the matter of fact is, this material camouflage only acts a defence mechanism against a failing, deteriorating and generally incapable government.

 

As far as where to begin with Neoreaction, I personally would recommend listening to the first hour of Nick Land’s recent interview with Red Ice Radio. It’s definitely one of the more accessible sources, and it means you can get to grips with a vast amount of material in a short time.

 

“Ultimately, however, if after all these centuries of trying to improve society based on abstract ideas of justice have only made life worse than it would have been under pre-Enlightenment social systems, the time has come to simply give up the whole project and revert to traditional forms whose basis we might not be able to establish rationally, but which have the evidence of history to support them.” – Introduction to Neoreaction

 

Welcome to the “Dark Enlightenment”: We are unequal and Western Civ is Unique and impossible to replicate.

Western civ is the product of individualistic aristocratic egalitarianism caused by indo european battle tactics learned as pastoral radiers. Objectivity, debate and science, and the unique western solution to the problems of politics and market are the product of the need to obtain consent from other peers, rather than obey a chosen leader. – Welcome a New Member

The Dark EnlightenmentNick Land

Neo-reactionaries head for the exit.”

“…winning elections is overwhelmingly a matter of vote buying, and society’s informational organs (education and media) are no more resistant to bribery than the electorate, a thrifty politician is simply an incompetent politician, and the democratic variant of Darwinism quickly eliminates such misfits from the gene pool.”

Where the progressive enlightenment sees political ideals, the dark enlightenment sees appetites.”

As the democratic virus burns through society, painstakingly accumulated habits and attitudes of forward-thinking, prudential, human and industrial investment, are replaced by a sterile, orgiastic consumerism, financial incontinence, and a ‘reality television’ political circus. “

By cropping out all high-frequency feedback mechanisms (such as market signals), and replacing them with sluggish, infra-red loops that pass through a centralized forum of ‘general will’, a radically democratized society insulates parasitism from what it does, transforming local, painfully dysfunctional, intolerable, and thus urgently corrected behavior patterns into global, numbed, and chronic socio-political pathologies. “

Once it is accepted universally, or, speaking more practically, by all social forces wielding significant cultural power, that intolerance is intolerable, political authority has legitimated anything and everything convenient to itself, without restraint. “

Firstly, the crime is augmented by a purely ideational, ideological, or even ‘spiritual’ element, attesting not only to a violation of civilized conduct, but also to a heretical intention. This facilitates the complete abstraction of hate from criminality, whereupon it takes the form of ‘hate-speech’ or simply ‘hate’ (which is always to be contrasted with the ‘passion’, ‘outrage’, or righteous ‘anger’ represented by critical, controversial, or merely abusive language directed against unprotected groups, social categories, or individuals). ‘Hate’ is an offense against the Cathedral itself, a refusal of its spiritual guidance, and a mental act of defiance against the manifest religious destiny of the world.”

“Secondly, and relatedly, ‘hate’ is deliberately and even strategically asymmetrical in respect to the equilibrium political polarity of advanced democratic societies. Between the relentless march of progress and the ineffective grouching of conservatism it does not vacillate. As we have seen, only the right can ‘hate’. As the doxological immunity system of ‘hate’ suppression is consolidated within elite educational and media systems, the highly selective distribution of protections ensures that ‘discourse’ – especially empowered discourse – is ratcheted consistently to the left, which is to say, in the direction of an ever more comprehensively radicalized Universalism. The morbidity of this trend is extreme.”

At its most abstract and all-encompassing, the liberal-progressive racial dialectic abolishes its outside, along with any possibility of principled consistency. It asserts — at one and the same time — that race does not exist, and that its socially-constructed pseudo-existence is an instrument of inter-racial violence.”

Above quotes from: The Dark Enlightenment.

Another key reactionary is Mencius Moldbug who’s archived blog Unqualified Reservations displayed a ferocious appetite directed at underpinning and explaining contemporary political, technological and social problems.

The other day I was tinkering around in my garage and I decided to build a new ideology.”

In my experience, most sensible people consider themselves “moderate,” “centrist,” “independent,” “unideological,” “pragmatic,” “apolitical,” etc. Considering the vast tragedies wrought by 20th-century politics, this attitude is quite understandable. It is also, in my opinion, responsible for most of the death and destruction in the world today…”

“…the problem with moderation is that the “center” is not fixed. It moves. And since it moves, and people being people, people will try to move it. This creates an incentive for violence – something we formalists try to avoid.”

Replacing your own ideology is a lot like do-it-yourself brain surgery. It requires patience, tolerance, a high pain threshold, and very steady hands…”

…There is no point in starting this messy experiment only to install some other ideology that’s the way it is just because someone said so. Formalism, as we’ll see, is an ideology designed by geeks for other geeks. It’s not a kit. It doesn’t come with batteries. You can’t just pop it in. At best, it’s a rough starting point to help you build your own DIY ideology. If you’re not comfortable working with a table saw, an oscilloscope and an autoclave, formalism is not for you.” – Formalist Manifesto

“I no longer believe that freedom and democracy are compatible.”- The Education of a Libertarian

Neoreactionary Movement – Rational Wiki

 

Geeks For Monarchy: Rise of the Neoreactionaries – Klint Finley

 

Dark Enlightenment Reading List

 

Social Matter – Contains a weekly ‘This Week in Reaction’

 

Reactionary Philosophy in an Enormous Planet Sized Nutshell

 

The Dark Enlightenment for Newbies

 

Moldbug’s Gentle Introduction

 

Moldbug’s Open Letter