META-NOMAD

An Atomist Reading of Accelerationism: The Machinic Clinamen

We begin here with Lucretius, the Roman poet and philosopher, or more aptly poet-philosopher. A thinker whose work within physics, especially his Atomism can be described as Deleuzian, and thus you should know about it, as it’s in and of and with the future already. So here we have it –

– a laminar flow. A series or parallel lines running next to each other, put very simply, let’s make it clearer for you –

– now the lines or ‘the flow’ are/is heading downwards. This laminar flow, or laminar plane consists of a series of atomic threads or lines, each parallel to the next and entirely stable within the void, heading downwards on an/the ‘extreme descent’ eternally – all thanks to the law of the optimal path – now, think of this laminar plane as time, or as a temporal laminar plane and the resulting possible/potential shifts of the atomic threads as possible/potential alterations to the physical world…due to the fact time has been altered.

Now, let’s begin the exciting bit. What is called ‘the swerve’ or more academically the ‘clinamen‘:

When atoms move straight down through the void by their own weight, they deflect a bit in space at a quite uncertain time and in uncertain places, just enough that you could say that their motion has changed. But if they were not in the habit of swerving, they would all fall straight down through the depths of the void, like drops of rain, and no collision would occur, nor would any blow be produced among the atoms. In that case, nature would never have produced anything. – Lucretius, De rerum natura

So, that is, one of those atomic threads within the laminar flow is changed, altered, swerved etc. it is no longer parallel or in harmony or eternal with the rest of the threads, and as such a change within history has been made. One could think of the laminar flow as an extremely simplistic cybernetic circuit for the entirety of human history if they liked, it wouldn’t matter much, for an Accelerationist reading will bring our demise, so let’s begin.

Acceleration(ism) enters. And due to the very nature of the laminar flow the only way in which something can alter the flow itself is to enter it diagonally, for the flow is vertical. This diagonal movement made by Accelerationism – remember Accelerationism is synonymous with Capitalismism – is a temporal movement, a movement in time, and as this movement is not simply in-keeping with the eternal Sisyphean drudgery of those other parallel atomic threads one can begin to analyse its – this new diagonal line’s – end, for that which is changing the course of such eternal descending bliss must have way of conclusion or end. So one should assess Accelerationism’s approach to obstacles.

Well, what are Accelerationism’s obstacles? Literally that which could potentially hinder its self-fulfillment, which, due to its very nature is very, very few things. How do we assess its approach? Well we give an assessment of its/our current access, presence, absence, strength, weakness and availability of that which could either constrain or bolster its direction towards its end goal. Or more succinctly:

“How well is capital doing?”

“Help me! They’ve commodified my every thought!”

It’s doing well. So well in fact that it routinely surprises even the most Bear Grylls-esque Outside-investigators as to its methods of temporal self-fulfilment. Rarely do such temporal end goals exist in such clear cut ways, rarely is there such finality to a temporal movement. That’s because it’s not just one thread being pulled.

The diagonal alteration of the laminar flow by Accelerationism, or, the machinic-clinamen, is itself capital. Capital which is going to alter or ‘swerve’ each and every singular atomic flow it needs to as a means for its own machinically desired end. That is capital swerves the laminar plane hyper-diagonally into the temporal circuitry of a cybernetic market process which utilizes the entirety of ‘history’ (meaningless in context to the plane) and agency (also meaningless) as a means for its own self-fulfillment, its own immortality…its own becoming.

Welcome, one and all to a future already designed, the culmination of multiple perfectly machnically-swerved atomic threads that have always-already instigated their own birth. To say you’re a meat-puppet, that’s the understatement of eternity.

 

TL;DR: Capitalism(ism) isn’t just reaching into the future & past to control its own becoming, but is in fact taking control of the very physics of being as a means for its own becoming.

Extrapolating on the Accelerationist Ritual

The Accelerationist (Acc) ritual is as follows: “Accelerate the process.” It’s best repeated at the end of a long, didactic blog post which alludes to multiple niche sources. The ritual in its usual form comes from Deleuze & Guattari’s Anti-Oedipus, and is to be found at the end of a section titled ‘The Civilized Capitalist Machine’, which along with the earlier sections on ‘The Desiring-Machines’ are all must reads for anyone interested in Acc and the Acc-sphere. The ritual itself is often taken for granted. For we have all read vast amounts about ‘acceleration’ now, and so the ritual seems self-explanatory, yet it this so? Has not the latter part of the ritual, ‘the process’ been left alone, if not mistaken for acceleration itself. The ritual is to be found like so:

“Or might it be to go in the opposite direction? To go still further, that is, in the movement of the market, of decoding and deterritorialization? For perhaps the flows are not yet deterritorialized enough, not decoded enough, from the viewpoint of a theory and a practice of a highly schizophrenic character. Not to withdraw from the process, but to go further, to “accelerate the process,” as Nietzsche put it: in this matter, the truth is that we haven’t seend anything yet..” (p276, Anti-Oedipus)

In relation to Anti-Oedipus this quote is – surprisingly – quite self-explanatory. That is, the Deleuzoguattarian ‘acceleration of process’ is the acceleration of the decoding and deterritorializing that is inherent within capitalism, to allow the markets and capitalism itself to continue its production of producers-of-production – roughly speaking. Yet what if one is to take a single step back and withdraw to the source of the ritual, to Nietzsche’s The Will to Power:

“The strong who are to come. In the past, it was only by a combination of necessity and chance that the conditions for the production of a stronger kind of man were occasionally realized. But now, we can understand and consciously choose them: we can create conditions under which such an elevation is possible.-” (p510, a898, The Will to Power)

Nietzsche here speaking of his rope, from animal to man to Superman, or perhaps merely a greater form of man as a means for the coming of the Superman, either way Nietzsche’s point of conscious choice and creation of conditions is in conflict with the supposed apolitical nature of Deleuze & Guattari’s ritual.

“So far, ‘education’ has sought to benefit society: not as much as possible for the sake of mankind’s future, but for that of present-day, established society. What was wanted were ‘tools’ for its use. But suppose the accumulated wealth of energy were greaterm we could contemplate the possibility of setting aside a certain amount of that for the purpose of investing, not in society, but in the future. The present form of society is undergoing such a powerful transformation that at some point it will no longer be able to exist for its own sake, but only as the instrument in the hands of a stronger race. The more the extent of this transformation is understood, the more urgent it will be to set such a task.” (ibid)

The quarrelsome education system stuck within its own contemporary loop, unable to set aside assets for the future, unable to allow itself to even attend the future, even in the most hopelessly meagre ideas. You’ll notice too that Nietzsche doesn’t talk of investing in a future society, but only future, for the ‘society’ of the future, (hopefully) inclusive of a greater form of man would be so different to contemporary society that taking such an investment trajectory would be futile.

“The progressive diminution of man is precisely what compels us to consider the cultivation of a stronger race: a race which would have a surplus of precisely that in which the diminished species had become weak and was growing weaker (will, responsibility, self-assurance, the ability to set goals for oneself). The means to accomplish this would be those which history teaches: isolation by virtue of the fact that one’s needs and interests are contrary to those which are usual nowadays; practice in the contrary value judgements; distance as pathos; a clear conscience about is today most belittled and forbidden.” (ibid)

This section actualizing a bastardized form wherein L/Acc & R/Acc are flattened and stripped down to something quite horrific. The remaining flattened entity is that which has drawn out the process of man’s emancipation via capitalist acceleration, yet has retained its trajectory atop convergent waves. The emancipation, self-actualization, will and weight of man utilizing the immanent force of right-accelerationist convergent waves as a means for its own ascension.

“That great process, the levelling of European man, is not to be retarded; it should even be accelerated.” (ibid)

Man must be consciously flattened, made horizontal.

“This levelled species requires a justification, once it has been attained; its justification is the service it provides to a superior, sovereign species who stands upon it and can arise and accomplish its tasks only upon this basis.” (ibid)

only upon this basis.” as such the process must come prior, man must become levelled prior to anything, man as the actualizer of the superior is a notion that still stands whether we ‘accelerate’ or not. And so to accelerate without this process of the levelling of [European] man in place one could argue that man is merely letting the future take the wheel, allowing conclusionless convergent waves take hold, without the levelling of man we accelerate along reversed temporal ripples that are heading towards a non-event, towards 0 itself.

The process, with thanks to Deleuze & Guattari, has become overcomplicated, ‘the process’ in its conservative (Nietzschean) state is quite straightforward, it is the cultivation of “that in which the diminished species had become weak and was growing weaker (will, responsibility, self-assurance, the ability to set goals for oneself).” (ibid)

The levelling, the conscious choosing, the creation of conditions is a must. Acceleration without conditions is allowing humanity to wither within an entropic-feedback loop of its own despair (contemporary progress), until it eventually fades into nothingness, dragging the ritual with it. As such, Acceleration must have conditions, for if it doesn’t what is it other that dull, decadent nihilism?

TSPDT7

This is a disappointing entry into my series, it really is, there’s no questioning the feeble nature of my analytic skills this time around. We begin with Murnau’s Tabu (1931) and hell, I got nothing to say, the film bored me, I struggled to watch, I found it utterly tiresome with very little to drag from its odd domain. Le Million (1931) was a non-find. Which brings me to this entry’s biggest flop City Lights (1931) often heralded as Chaplin’s magnum opus this film did very little for me. Chaplin’s ‘Tramp’ is a try-hard and I cannot be bothered with him, I find something so utterly despicable about his presence, his fumbling, tripping and accidental luck frustrate me, his conclusions make me role my eyes and his faux-sentimentality makes his suspicious, I said before and I shall say again, Chaplin simply doesn’t fit this era…Chaplin and school shootings cannot coexist. A Nous Le Liberte (1931) forgettable, I left it a little while before writing this entry and I cannot remember a single thing of this film.

Finally, some light in the darkness, Fritz Lang’s M (1931) is a masterpiece, there’s no question. I wont bother with comparison, ranking against Metropolis, they’re too different. From its very beginning M brings from the outside sounds and paranoia, a danger lurks just out of sight for us viewers, there’s a constant unease – even with killer in shot – that control has been lost and something entirely unnannounced may enter diagonally into the social-linear at any moment. This world of M rife with purchase of crime fiction, with crime and danger as capital and commodity, a societal lust for both overrides the real danger of a psychotic break. And thus from this mass connection via the overarching spell and enticement of crime begins the media’s hysteria, fuelled by fear, paranoia and murder; a mass contagion brough into existence by the failure of authority to act, to secure and to make those accountable safe. And so the murder is needed by many as a structural pivot. The media needs its existence to fuel their profits, the police their job and so society, the public are the ones left nearest the outside. A lot gets lost amongst the smoke of a hundred smoking gents here. The truth of danger flutters into a nothingness amongst the lusts and profits of the apathetic. The whistle warning offscreen marks the neglect of family, of children, of the family-unit. That which should be protected is currently at danger from the malicious whistle.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Function of the Academy

There is much that can constrain or suffocate a work of thought, of theory, of philosophy. There are editors, critics and shills, classical religious and political bodies, demonstrations, burnings and bannings, yet none more harmful to a work of thought that that which promises it its sceptical freedom, indeed it is the Academy itself which is sole eroder of a theoretical work’s decency. It is the Academy in all forms which pollutes the very root it so promises to help grow. I say in all forms for the Academy has and always will enter into various areas of critique under different names. Whether it’s a Chomskyan Manufacturing, a Moldbuggian ‘Cathedral’, a doomsayer’s ‘devil-machine’, a Serresian ‘Parasite’, Debord’s ‘Spectacle’ or plain old media-systems-propaganda-worship, that which attempts to broadcast art, theory, music or vision to the masses always does so via a lense of constriction, and thus that which you are seeing, hearing or reading has already been tampered with.

Mirroring Buren’s essay[1] wherein I found inspiration for this piece, one must define the function of the Academy:

 

It is the place where the work originates.

It is generally a place of WEIRDness: Western, educated, industrialized, rich and democratic. It is indebted and economically-umbilically linked to a WEIRD government or state.

It is a stationary place where portable and lucid works are produced.

 

And thus the contemporary importance of the Academy is established, and if one is hopefully not too blind, they can see as to why a work created in such a place may have a few progressive stains dribbled upon it, or as to why certain work might not make it out alive so to speak. Buren calls the studio the ‘first limit’, upon which all subsequent limits will depends. Yet the Academy is not just some vague room in which anything can be produced, it is quintessentially WEIRD and that is thus our first limit. The Academy of course is also where numerous critics, lecturers, tutors, reviewers, scholars and specialists come to review papers, dissertations and thesis’ to see if they make the cut, to see if they’re moulded or mouldable enough to jump through the Academic hoops, if not of course there’s a pre-constructed system to deal with work unfit for Academy consumption: a bad grade. As such it is the Academy and its practioners alone whom decide that which is a continuation, that which is to become canon, that which is to be the ‘correct’ reading; it is the Academy and the Academy alone which decides whether or not a work shall become part of its and thus the recognized ‘future’.

And so as Buren’s ‘studio’ is the reality for the work of art, so too is the Academy the reality for the work of philosophy. Much like Buren’s claims of art, the work of philosophy too becomes more mature the further it distances itself from the death-grip of the Academy, the further it strays away from the world of checkboxes, grading and marking the further it enters into the actual world of thought and freedom. And so Buren proclaims:

“If the work of art remains in the studio, however, it is the artist that risks death…from starvation…”

So too does the philosopher, writer or theorist risk death if their work remains within the Academy. One will find once they free their work from the academic cult of WEIRDness that is is finally able to breath, to live and to…feel uncomfortable. Indeed the supports you so relied upon within your industrialized-education-complex wither and die at the sight of an original mind, one not poisoned by the water of WEIRD canals. Unlike Buren’s art-from-the-studio however, one may, can and should produce work outside the Academy, not with the Academy and not of the Academy. Imagine that dear fellows, writing what it is that actually comes to your mind when reading Kant, Nietzsche, Hobbes or Rousseau without feeling an authoritarian obligation to sculp your supposedly contrarian musings into another dreary Academic repetition.

And so I say to you ‘amateur’ or ‘professional’ or ‘practicing’ philosopher there is no such thing. You have been moulded, your work sculped and the higher your form of personal academic achievement the further your work has been lost to the chasms of WEIRDness. So where does one wander once they’re banished or have managed escape from the Academy, sitting atop its marble steps you ponder what to write about, who and when to write about. After the Academy there no longer has to be a why, when, who or what as to you’re writing. You’re writing because you are writing. Your work becomes entirely its own existing for its own sake, within a decaying blog, or viral pamphlet. Your thesis read by 4 people disintegrated into the WEIRD-abyss, rife with merit-signalling and brown-nosing. Your 4000 word pulsating screed on the hell-time of a cybernetic patchwork transition stage on the other hand was read and enjoyed by many.

If the work of philosophy remains in the Academy, the philosopher and philosophy both risk death.

 

[1] The Function of the Studio – Daniel Buren

 

 

Blog: TSPDT6 & Note on Xenobuddhism

On Carl Theodor Dreyer’s The Passion of Joan of Arc (1928) Antonin Artaud stated that the film was meant to “reveal Joan as the victim of one of the most terrible of all perversions: the perversion of a divine principle in its passage through the minds of men, whether they be Church, Government or what you will.”

And in my opinion it does just that, and it goes about it in no overly complex way, there’s little in the way of sophistication or creative temperament, just a sublime (and I do not use that word lightly) performance by Renée Falconetti, a minimal set and a focused camera technique. The film is an exercise in compressed spirituality, wherein each time the camera is focused upon Joan of Arc’s face one gets the feeling of a real, visceral belief in God, in saviour. The feeling is akin to reading the works of Lovecraft, where that which is nowadays often accused of being a fiction is brought to life by those who have firsthand experience of the/an Outside, whether it’s Arc’s God or Lovecraft’s Occult, both are read as if that which is usually questioned is taken as reality, fictions become fact. The use of light and dark could be said to be kitsch, potentially obvious, yet it stands entirely true for its purpose as that which reveals the good from the bad. There’s very clear inspiration here for countless films to come, the use of harsh close-ups, little-to-no-makeup, angles utilized as status signifiers, yet it is unarguable that what stands out is Falconetti’s ability to make even the most staunch non-believer question their heart, even for just a second. In Dostoyevsky’s 1869 novel The Idiot, the character Prince Myshkin, having viewed the The Body of the Dead Christ in the Tomb (below) in the home of Rogozhin, declares that it has the power to make the viewer lose his faith. Well I claim the reverse is true for Renée Falconetti’s performance as Joan of Arc.

 

 

The Body of the Dead Christ in the Tomb – Hans Holbein the Younger, 1520-22

 

 

 

 

 

 

 

 

 

 

 

Renée Falconetti as Joan of Arc.

Now, onto the rest. The Wedding March and Pandora’s Box (1928) are both difficult to find, in fact, now I’ve left the era of really early stuff I imagine I’m going to be confronted with both rare and protected films. People on Sunday (1929) was about as enjoyable as it sounds, don’t bother. The Man with the Movie Camera (1929) I generally thought of as pretty convoluted and hammed up, this is usually the case with a lot of French stuff to be honest, they try just that little bit too hard and what could have been an interesting experiment/experience trails into a nonsensical reference only a few people will get. The Blood of the Poet (1930) was another non-find. L’Age D’or (1930) supposed to be one of Bunuel’s greats, hell I couldn’t draw much from it. Earth (1930) by Dovzhenko was a film I was looking forward to, Tarkovsky lists it as one of his favourites, stating that Dovzhenko understood how to create simple cinema, truly minimal film, there’s a fine line and I guess once again my temperament fell onto the wrong side of it, alas…I was unimpressed. Hell, I never said I was going to glorify the whole list, hopefully by the end of this I can give you the films from this 1000 that’ll actually interest your 21st-century addled brains.

Edward Van Sloan: [Introduction to the film] How do you do? Mr. Carl Laemmle feels it would be a little unkind to present this picture without just a word of friendly warning. We’re about to unfold the story of Frankenstein, a man of science who sought to create a man after his own image without reckoning upon God. It is one of the strangest tales ever told. It deals with the two great mysteries of creation: life and death. I think it will thrill you. It may shock you. It might even horrify you. So if any of you feel that you do not care to subject your nerves to such a strain, now is your chance to, uh… Well, we’ve warned you.

James Whale’s Frankenstein (1931) I’m guessing is as clear cut as Frankenstein films are going to come, oh, and also it’s our first ‘talkie’, there’s dialogue again so these might just get a little longer. This is a very clear cut horror which arguably spent a little bit too much time in the editing room (unless there’s a story there I’m missing out on), it’s often jarring how quickly we’re moved along to the next clear piece of narrative, almost…mechanical. I jest, with a remaster this could quite easily sit alongside contemporary horror films as an example of how well a written work can be turned into film.

Extras:

Note on Xenobuddhism:

XENOBUDDHISM BEGINS WITH XENO by XENOBUDDHISM

‘Land goes on, gets blunt, boils this shit down:

“Xenobuddhism- the illusion of the substantial self isn’t dispelled by argument, and for most people it won’t be meditation or some of kind of psychological discipline that does it – getting copied, downloading thoughts, splitting/merging consciousness – that stuff will really have an impact and yes, it will be difficult to ignore”

Xenobuddhism is neither Buddhism nor accelerationism nor transhumanism. It is born from their convergence. It’s Buddhism once exposed to the mutagen, the black liquid. It’s the technocommercialist takeover of dharma in the realisation that techniques for realisation have outpaced humanity. Capital begins rerouting human agencies, demonstrating emptiness as the immanent engine of history. Buddhist modernism sought to update the former based on the latter; Xenobuddhism is dharma expounded by modernity itself. Xenobuddhism is unconditional accelerationism apprehended in the guise of a religion. The self illusion – the heart of the human security system – will be vaporized, and the species with it. Enlightenment and Enlightenment colliding. Whoever says it’s a dystopian picture really hasn’t been paying attention to history thus far.’

An intriguing read by Xenobuddism to be sure, I quarrel with the idea of the human-security-system here in relation to Buddhism. Yet it reads as if there were a mirror (=human-security-system), read the story of The Sixth Patriach Hui Neng. So here I would say that Xenobuddism makes the mistake of the first poem:

The body is the wisdom-tree,

The Mind is a bright mirror in a stand;

Take care to wipe it all the time,

And allow no dust to cling.

The human-security-system here acting as the mirror, yet the proposition that there is a mirror (within Buddhism) is wrong:

Fundamentally no wisdom-tree exists,

Nor the stand of a mirror bright.

Since all is empty from the beginning,

Where can the dust alight.

Whether or not this implies that the Buddhist mind falls quite sharply into unconditional ways of ‘thinking’ would require further investigation. There’s no mirror for dust to collect upon, there’s no human-security-system for the black liquid to collect upon, so it’s washed directly through you, potentially into you, there’s little time for transition here it seems. The substantial self (as Land puts it) in Buddhist terms never was, it was created after and so it’s more a case of realization of negation, as opposed to dispelling an attached psychological reality.

 

Blog: TSPDT5

Let me tell you, watching this much film is strange, you very quickly notice how repetitive certain techniques are, how music is utilized well or just for filler etc. etc. You very quickly notice films that standout, ones that do not make you think Oh, here we go again. I couldn’t find a good copy of October (1927), and as Eisenstein is thus far one of the few silent film makers worth watching, I didn’t want to spoil that which many claim is his best or most important work. Murnau’s Sunrise (1927), though it technically holds 8th place (ranked) in the list, I found it not at all that great, something which is held in such reverance I feel shouldn’t merely fade into the background of that which surrounds, but it did…and so I have few memories, at least none worth recalling. Seventh Heaven (1927) I was unable to find.

Fritz Lang’s Metropolis (1927). The version I watched [here] had the New Pollutants soundtrack, which in my opinion is far greater than some grainy classical number. The score by the New Pollutants throws you directly into the acidic hell of the clearly symbolic underclass, proletariat etc., their lives constrained by pipe and machine, their lives literally utilized as fuel for the fire, a fire that heats the bellies and homes of those above. A very clear symbolic message of class struggle in the age of industry. The industrial revolution and industry in general here acting as the ‘villain’, that machinic process which via exhaustion and overwhelming suffocates the energies’ of humanity; industry as the creative end-game of humanities’ soul, agree or disagree this is the message. As the pipes hum and shifts change, the cogs flow into one another seamlessly, a difference only of a linear time. Lives, place and acts all a series of bleak repetitions amongst a vast network of the same, sterilized life. So what is it about Metropolis that makes is so great? Well quite simply it’s everything, there isn’t a part of it (Character, location, theme, acting etc.) that isn’t great, each and every screw and bolt is wound so tight it’s difficult to spot any fault. The concentration usually on this idea of proto-AI or proto-Robotics, or even Transhumanism, or, at a push, Feminine overcoming via the emancipation of the body. Whichever way you wish to play it the discussion of the Maschinenmensch usually holds the fore. Not that it shouldn’t, only it begs the attention of one’s eyes elsewhere, what of the city, what of this…expanse. This glaring testament to Art Deco, this thematic will of the future; this film acting as a lost manifesto of blithered hope, riding a convergent wave to its doomed reality.

And what of these strange houses, overlooked by the centuries, the odd, cult-like elements of Metropolis are what help retain its presence in this contemporary clownworld. Within the alleys, atop the skyscrapers and deep underground here, still exists skulls of old and the knee to the crucifix. Those who will bow to master and ignore the reality. As the living skeleton acts his strike, looking the viewer directly in the eye, we witness a domination away from sci-fi and robotics, away from class struggle, away from the pillars of civilization, and so the film accelerates towards a mass escape from death as the tide rises, the malevolence of all involved froths to the top and the death and scorn is unavoidable no longer, welcome human race to your own demise, one you built, turned on, coaxed forward, encouraged and then, in a fit of narcissistic rage, told to halt.

Sadly, I cannot find a good copy of Abel Gance’s Napoleon (1927), and I have heard great things, this might be a special case wherein in I order a copy. Un Chien Andalou (1928), Dali is an artist I not only dislike, but also distrust, and so this film doesn’t sit right for me. It’s famous for the eye-slice scene alone. The Cameraman and Steamboat Bill, Jr (1928) both Keaton flicks, and that’s all they really are now, flicks…not films. I lose interest so quickly, it may be a little overdramatic to say such a thing, but post-1950 such infantile and excessive humour just doesn’t seem right, and now, both Keaton and Chaplin stand as fragmented comics whose humour rings for another time.

The Docks of New York (1928) The Wind (1928) Storm Over Asia (1928) and The Crowd (1928) are all without accessible good copies, and I refuse to sit through 2 hours of 360p grainy silent film, it simply would not do them justice.

On Left and Right Accelerationism

Where one begins with Acceleration or Accelerationism (or Capitalismism) in the scholarly philosophical sense can not be from any centralized point; this rhizomatic point-of-origin is quite in-keeping with Accelerationist theory. One could begin from Marx’s Fragment on Machines, The Accelerationist Reader, Hyperstition, Nick Land’s Oeuvre, Deleuzeguattarian philosophy, late Nietzsche, CCRU or even niche Twitter subgroups (search-terms: u/acc, l/acc, r/acc, z/acc, #rhetttwitter & #cavetwitter) So where shall I begin, from the list aboves glaring lacuna…

I shall begin with a the MAP. Unfortunately, this MAP isn’t full of detailed schematics, measurements or routes, no. This MAP is in fact a manifesto, The Manifesto for an Accelerationist Politics (MAP) If it were a map I’d argue that it’d be so dated in its approach to cartography that we’d be dealing with but a crayon drawing of robo-Marx pointing which direction to go in. So, why begin here as opposed to the other Acceleration labyrinth (Acc-Lab) entry points? The MAP is one of the few entry locations of the Acc-Lab that actually has a defined position which is relative to any agreement; thus far, the MAP Acc-Lab doorway is the only agreed upon entry-point which leads to any constructive discussion as to acceleration. Why is this? To the meat!

As I stated MAP declares a position, which is of/on the left. Their proposition in short is to accelerate technology as a means to emancipate the worker from the shackles of capitalism, the acceleration of technology as a utopian-accelerative gesture.

‘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

It is quite transparently a ‘Marxism for the 21st century’ (Isaac Camacho) and so one may wonder why anyone would take seriously such a proposition, the idea that post/after/beyond/through capitalism lies this Marxist utopia is deluded, capitalism has already subsumed Marxism and unless you wish to make the case that it still exists but as mere internal-cyst upon capitalism’ innards waiting for its day or rupture, then your argument comes to a halt rather sharply. Postcapitalism, if such a nauseating political reality could come into existence, would exist much akin to postmodernism, yearning to be free of its suffix-master, yet perpetually attached via an economic umbilical cord for stability.

Yet this idea of ‘postcapitalism’ allows us to view that which Acceleration is truly indebted to: time. Postcapitalism could only come into existence via the ability of future-construction, via the ability to construct the future: ‘24. The future needs to be constructed.’ – MAP.  

‘The notion that the future is less ontologically settled than the past is less transcendentally unsustainable position, it’s a metaphysics of time in a strict critical sense and it’s convenient for political orientation but it’s a philosophically unsustainable commitment.’ – Nick Land

This idea of ‘construction’ is ontologically and temporally muddled, albeit wrong. MAP’s notion of construction implies both a retainment of agency (not surprising from a Marxist perspective), yet it also implies that history presents a choice, and that history is on a divergent wave as opposed to a convergent wave. The ripples move in reverse, back towards the ‘event’, the singularity; capitalism drags and draws the ‘past’ and the ‘now’ from its place in the future. A temporal lasso cuts through common notions of chronic-time and acts out its transcendent selection process. Acceleration is the struggle to keep up with the demands of the future.

If one is in doubt of this strange, outside, diagonal temporal process they may only look upon the influx of subcultures and movements indebted to a non-linear, anti-chronic or atypical theorizations of times: Cyberpunk, Cybergoth, Neoreaction, Archifuture, Retro-progressivism etc. Imminent examples of disorder within the supposedly (currently) ordered security system; the prediction market was reliant on an incorrect form of time and as such…we got a lot wrong. If one returns to the idea of time as a convergent wave, they find that of course prediction markets would be wrong, their predictions were blind darts thrown against the pull of the future.

Back to our entry-point. Why did we enter at L/Acc? Because (as is often the case) it is the left who imply, if not create the first point of reference upon the spectrum. So with an entry at L/Left we now (apparently) have a political left, a directional left, and a positional left, from the trajectory of the MAP one can now – with rough certainty – say their hand is to the Left wall of the Acc-Lab. So with the existence of a Left comes the implication and almost forced (unwarranted) creation of a right. For you cannot have left without the existence of a right, wherever it may lay, and whatever it may be. R/Acc is an inevitable semiotic effect from the coinage of L/Acc.

Can you hear that clicking, hissing and screeching in the distance? It’s the noise of a hundred shitposters frothing at the mouth at the prospect of R/Acc articulation.

R/Acc, that grand phantasm of accelerationist thought. It is easiest to begin from comparison. In the traditional sense the political spectrum has on its left Liberalism and Communism, and on its right Conservatism and Fascism. So where L/Acc see a constructed future once again pertaining to Marxist thought, R/Acc sees (amongst a few perceptions – Wait your turn!) the possibility of acceleration only existing with a reversion to some form of hierarchical structure; this is where we see the convergence of Neoreaction and R/Acc, both taking the blackpill in acceptance of deterritorialization as capitalism – ‘it sees capital’s oppressive reconfiguration of the social space as the inevitable price techno-industrial development.’ – So, Acc

More recently both ends of the spectrum have altered in mirrored ways (as they would). We have seen the left become increasingly more egalitarian, more inclusive and more tolerant, to the point of ignorance, frustration and delusion. What the Left wishes to tuck neatly under the rug and act as if it will simply disappear once/if technological emancipation is achieved, the right wishes to bring to the fore and accept as a means to ‘prove’ and foster the idea that either we need a reversion, or more recently ‘It’s too fucking late!’

R/Acc: An increasing proportion of the industrial surplus is being absorbed by the task of masking bio-social deterioration.

Z/Acc: Over 100% soon.

U/Acc: Oh c’mon.

L/Acc: Look, a squirrel! – Nick Land (Outsideness)

The discrepancies of an R/Acc definition come about precisely because in its origination it was anti-capitalism. To paraphrase Moldbug ‘Just because you’re no longer a red, doesn’t mean you have to become a blue.’. R/Acc were anti-capitalist, but they weren’t/aren’t those anti-capitalists, they can’t be, otherwise the spectrum just shot up its own arse. R/Acc’s form of anti-capitalism begins from the idea that (for R/Acc) capitalism and acceleration are synonymous, and thus, they are not anti-capitalism in the strict, empirical, political sense, no. They are anti-capitalism in the sense of understanding that capitalism’s ‘industrial surplus is being absorbed by the task of masking bio-social deterioration’ and as such this isn’t a convergent wave leading anywhere pleasant. But then again, who ever said the singularity was going to be pleasant?

If one is to refer to the root of Deleuze and Guattari’s now semi-famous ‘accelerationist passage’ one can find articulation. The root of the accelerationist ritual ‘Accelerate the process!’ (Anti-Oedipus) is of course to be found is the latter fragmented jottings of Nietzsche’s nachlass The Will to Power: ‘The levelling of the European man is the great process which cannot be obstructed; it should even be accelerated.’ What does this quote reveal to us of both L/Acc and R/Acc? It reveals priorities: L/Acc dumbfoundedly wishes to control the ritual process, whereas R/Acc are primarily focused on what the levelling does to European man. Or: It’s all well and good ‘levelling European man’ but if that process results in a dysgenic, IQ shredding, weak, slave-like mess then perhaps it’s best to question the method. (I would add here for those interested that Neoreaction focuses more on European man that levelling or its effects.)

R/Acc is L/Acc’s compensatory reterritorialized element, yet unlike the L/Acc R/Acc has not chained itself to archaic theory set in chronic time, and as such acts as a reterritorialization acting and moving in relation to L/Accs consistent compiling of ignorance. This would be my personal argument against the idea that R/Acc needs or has a consistent political position, R/Acc’s inherent understanding of agency within unhinged time allows them to acquire the blackpill-visors and metaphorically witness capital’s convergent lasso come forth. With L/Acc searching for the – supposed – true agent of acceleration exterior to capitalism, which in the view of R/Acc is capitalism itself. Thus the spectrum upon which both L and R/Acc coexist is one of ontology, wherein one side (L/Acc) promote an ontologically objective structure of time, with humanities agency at the wheel, and the other end (R/Acc) accepting the ontology of the future as a constant. R/Acc accept that capital is critique.

Thus the circuit diagram of both L/Acc and R/Acc remain the same, their ontology however, is entirely different. The circuit diagram itself is Acceleration pure.

 

 

 

 

 

 

R/Acc

Chem and Narax #2: Exit

Artwork by Leo C

 

The idle Progville citizens began their vote. A chaos ensued complete with shouting, debating, crying, whining, screaming, kicking, more whining, gossip and the tiniest flickers of rationale, each and every voter attempting to hold-their-own opinion amongst the blithering of the crowd. Few had reason nor thought as to why they thought the way they did, the majority, like the stock markets of the old times, merely based their vote on whether or not it would favour them in relation to popularity; and thus, from afar one could watch as the Mexican-wave of opinion rolled throughout, one side barking ‘No!’ and the others a ‘Yes!’, the pendulum had been cast and now all there was to do was wait.

Seriously, Chem, look for a fucking exit!’

Well what’s that going to look like…’

If I’m honest with you here, no one really knows, but it definitely doesn’t look like Democracy!’

Huh, what you chatting about mutt?’

Oh, I’ll explain once we’re outside this dump.’

The citizens continued their democratic wailing long into the night, all the while Chem and Narax wandered the streets shadowed by no one. Peering into window after window, display after display, their eyes attempting to fixate onto a morsel of authenticity.

Narax, what’s happened here…’ Chem stated whilst gazing upon a ‘sculpture’.

This is what they call art Chem, a strange mixture of consumer capital and virtue signalling.’

A’right, I get it, you’re smart. Explain’

This sordid mess of wires and rust Chem is now…art. It is the end of the line in terms of democratic creation, for once the democracy is in place there is only one direction down which to travel, especially in terms of public display.’

And that direction is?’

The expansion the state, or in this case the ‘ville’ of Prog. That is the democratic process keeps on striving towards a bureaucratic nothingness of inefficiency, virtue and egalitarianism.’

For someone who licks his own balls you sure do use a lot of fancy words…’

This ‘sculpture’ wasn’t born from some creative act Chem, it was born out of the artist’s lust to signal virtue…sorry, to signal to his fellow man that he ‘gets it’, that he’s ‘in’, that he will abide by the latest social fad, the latest minor grievance. An artistic act tied up both in virtue, but also red-tape, for to display anything external to virtue becomes an impossibility, for it simply will not be shown. And thus, the majority of art within a democracy, unless historic, is merely nothingness, proof only of democratic assimilation.’

And the eggy-tarian-ism?’

Egalitarianism, put simply, is the belief that all are equal.’

Ok, what’s wrong with that?’

Nothing’s wrong with it…it’s just not true. Nothing’s wrong with saying these apocalyptic wastes are lovely, or men and mutts are the same, nothing at all…it doesn’t make those statements true though.’

So, you’re saying you think some people are better than others?’

No. Why do people always assume this. The problem lies herein: Once everyone is equal to one another, once ‘equality’ is achieved – which is impossible by the way, I hope you can see that – everything that someone wants to be tolerated, needs to be tolerated and thus has to be tolerated. For if all are equal my dear Chem, then no need, want or desire is of greater importance than the next and thus the all of everything must be tolerated.’

And what the hell is wrong with tolerance?’

Because tolerance as a condition of government eventually comes to be used as a political tool. If those with the power, the know-how or the numbers wish to enact something they needn’t worry about laws, legislation or thought, no, all they need do is make it widely understood that to stand in their way is to be intolerant. And to be intolerant is to be many things…’

Chem lets out a long sigh ‘Such as…’

Well to be publicly intolerant is to draw scorn from your neighbour, to be known as the mean spirited ‘-ist’ of society, it is to quickly become marginalized and no longer listened to. A rigorous or lawful intolerance is to walk on a tightrope, for if you win your case then it’s only a matter of time until you’re outed as something-or-other, to lose your case is to lose all political footing…and in both cases it is to align yourself, once again, with those deemed ‘fringe’, radical or dissident a priori.’

What’s a priori?’

Knowledge of something prior to experiencing it. To know someone is bad without even hearing their case. A sad state of affairs indeed. And thus why we’re currently searching for the way out…’

Narax, have you ever been jolly?’

…very briefly, when I was a pup. Now, what’s this here?’

Chem and Narax had stumbled upon Progville’s rear entrance, or their exit. A strange, multi-layered contraption, filled with gears, levers, small screen-based inputs, a questionnaire, a depository and bundle upon bundle of wires.

Looks like we got two choices here Chem, back the way we came via the maddening crowd and packs of wanderers, or out through this…thing.’

I think we shou-’

Ha! There was never a choice, I’ll take my chances getting garotted by wires before facing that intolerable mass again.’ Narax said.

Narax looked back upon the crowd one last time before swiftly stepping into the exit-contraption. Slowly moving each paw onto a patch of uncovered ground.

Ok Chem, hurry up.’

Chem followed in Narax’s footsteps, holding his rifle to his chest as he lifted a bundle of wires over his head.

I’m in, now what?’

We try get to the other side of this thing as quickly as possible.’

Both Chem and Narax began making their way through the contraptions mechanisms and wires, quickly interrupted by a polite, yet machinic voice…

“Hello Gentleman and hound, how are you?”

The small display screens littering the contraption clicked on, each loading into:

E X I T – P R O G R A M

“Nothing to fear. This is merely a series of questions and tasks. You’ll be out before you know it.”

Chem get a fucking move on, this strangely gracious robot is freaking me out.’

“Question 1: Why is it you wish to leave?”

Do we answer Narax?’

No, just move…and watch your footing!’

“Sorry, I didn’t quite catch that. Question 1: Why is it you wish to leave?”

Chem and Narax were roughly 10 feet from an opening before the wiring began to contract.

“You will be detained if you do not answer the questions. Question 1: Why is it-”

Quick, think of the answers it wants to hear…needs to hear!’

The wires slowly beginning to constrict Narax’s legs.

“We just wish to visit another town, we’ll be back!” shouted Chem.

“Question 2: On a scale of 1/10 how would you rate your stay?”

“Errr…7, 7 out of 10!”

“That score is rather low,-” The wires tightened “-why is that score so low?”

“Wrong score! Wrong sco-” Chem attempted to shout whilst a cable fastened around his neck.

“Question 2: On a scale of 1-10 how-”

“10. 10 out of 10.”

“Fantastic, and finally what improvements could we make to our town?”

Say something menial Chem…something material that won’t change shit!’

“You could have a…a cleaner gate!”

“Thank you for volunteering your time to take part in our quiz. Now if you wish to donate some DNA for our records please say ‘Yes’.”

“…No.”

“Sorry, I didn’t quite catch that. If you wish-”

Chem, haven’t you worked it out by now…’

“Oh for fuck’s sake…YES!”

“Thank you.”

Two needles extended from either side of the contraption, one for both Chem and Narax, slowly sliding into their legs, before retracting back into the walls.

“Thank you once again, and have a nice day.”

The contraption quickly shut off before any questions could be asked. Chem and Narax tore the wires from their bodies, and Narax looked back through the machine, witnessing a small screen slide along the wall of Progville and out of sight. The duo exited the contraption and the town, heading off into cinder-world.

The screen slid along the wall of Progville until it reached the front gate, where it slid into the hands of the mutated floor guard, the captain.

“Those fuckers said our gate is dirty! 10 out of 10 again though.”

Blog: TSPDT4

Now comes the sudden realization that I’ve actually watched quite a few films from where we left off last week, which brings me to a key point: This list of 1000 films is inclusive of a film for a variety of reasons, it’s a cross-referenced list which includes multiple other rankings and ratings etc. so it’s the best of the best, and the most influential of the most influential. So what does that really mean? Well, as you saw with the first film on the list, it means that films are included for the very fact they invented a technique, or improved upon a technicality…not necessarily because they’re considered good. That’s not to say I’m going to just start smashing through these at the rate of 3 a day etc., no, only that…many are not worth commenting on. They are so of their time that it is now nigh impossible, if not simply a tiresome act to draw from them something of unique merit. Or, in short: There’s only so much Keaton and Chaplin one can watch before they begin to dissolve into a slapstick-mess, some funnier, some technically better etc.  I am however, now taking a quick glance at the list, only a few films from exiting what I’d call cinema’s teething period. From 1927 onwards there’s enough of a foundation in technique, sound, material, etc. for a film to have at least some criteria to begin a trajectory from. The problem herein is the fact that I have an extremely saturated mind when it comes to media and film, and thus much of what is technically incredible about these early films is for me akin to the background panels of cartoons, there only for need of a background. With all that said and done:

The Last Laugh (1924), honestly…I remember very little from this other than that it was a clear Hitchcock inspiration, I’m not going to attempt to drag water from a black and white stone.

The same applies to Seven Chances (1925), so apologies to any film students who’ve scrawled out 10000 words on either of these, but admittedly they’re alike to say Avatar, of-their-time and middle ground of their directors corpus, that which they wont be remembered for…

However, Battleship Potemkin (1925) is very good, and in only the space of 1 year Eisenstein moves leaps and bounds beyonds the visuals of Strike, it’s as if he had that moment which every artist aspires to find, wherein they recognize their own style amidst the relics, rubble and remnants of a thousand artistic memories and inspirations. That which once before was a little off or not as extreme has now been tuned into the most specific frequency.

Eisenstein’s clear use of a pot of boiling water about to boil over may seem obvious, yet interspersed with cuts of animals and animalistic ritual, chaotic collectives and artillery guns, there’s something temporal about the rippling of the water, the irreversible nature of a revolt, an inherent destruction and the radical disillusionment of the present time, for these men nothing else matters except the survival of the here and now. In fact, the entire film is shot and cut in such a way as to destroy the past, to allow the anonymity of particulars to guide the scene. For there is a porthole within the ship and the other side is obviously where the food is stored, behind this small window, yet all we – and the sailors – are allowed to see is the extending hand brandishing your meagre portion, this anonymous window of supply, it is that which brings the anger aboard. There’s another peculiar scene wherein the sailors debate the quality of some meat they are to fed, two hanging joints of a cow are assessed and found to have some form of worm or larvae infecting them, and so the captain analyizes them and simply states: “It’s good meat. End of discussion.” The beauty of the silent film rings true here, for it would take an incredible actor to deliver that line with much gravitas, yet written in simple black and white we understand, simply, that this man’s authority is final and that is the end of the discussion, quite literally.

The Odessa Steps scene is worth watching even when take by itself: https://www.youtube.com/watch?v=JecXKK2rmCc

Maybe I’m watching Chaplin ‘wrong’ but The Gold Rush (1925) – which is ranked 63rd on this list – I found to be unsurprising, and actually quite tiresome at times. I will almost always do a quick check for historical merit of these films…in case there’s a subtlety I’ve missed, yet to no avail, this is how it comes…perhaps dear Chaplin, you are just not for me, or perhaps the even bleaker statement would be: Perhaps dear Chaplin, you and your optimism have no place in 21st century, it is not that you’re not allowed in, no, only that the puzzle piece you created then fits not the piece we need now.

The General (1926) is your usual Keaton narrative so I shall not bother extrapolating. One thing I will quickly comment on however is Keaton’s performance, the man is not an actor nor a thespian, but a real performer, he makes it clear from merely his persona that his wish is for you to be entertained, an admirable trait. This, alongside his intense, albeit semi-insane stunts have thus far pushed Keaton far ahead of Chaplin for me. There’s something I don’t quite like about Chaplin, I hope I work it out…if I’m honest, at the moment it is because he reminds me so much of a ‘nice guy’, a liberal entertainer who wants not to entertain but to please.

More than likely will return to Faust (1926) as I’ve yet to read it (shame on me) and I don’t want to do it a disservice.

And finally Berlin: Symphony of a Great City (1927) is a must for anyone interested in German history, or the history of cities.

 

 

Blog: Organic Economics and TSPDT3

Serres & Nakamoto: Organic Economics

Connections between both Michel Serres’ ‘theorization’ of organisms as a series of interlocking boxes and Satoshi Nakamoto’s vision of a decentralized blockchain-based economy (Bitcoin)

It is not a unique black box, but a series of interlocking boxes; and this series is the organism, the body. Each level of information functions as an unconscious for the global level bordering it…What remains unknown and unconscious is, at the chain’s furthermost limit, the din of energy transformations: this must be so, for the din is by definition stripped of all meaning, like a set of pure signals or aleatory movements. – Michel Serres, The Origin of Language

The solution we propose [To the double-spending problem] begins with a timestamp server. A timestamp server works by taking a hash of a block of items to be timestamped and widely publishing the hash, such as in a newspaper or Usenet post [2-5]. The timestamp proves that the data must have existed at the time, obviously, in order to get into the hash. Each timestamp includes the previous timestamp inits hash, forming a chain, with each additional timestamp reinforcing the ones before it. – Nakamoto, Bitcoin: A Peer-to-Peer Electronic Cash System

Serres here writing in 1982 – 26 years prior to Nakamoto’s publication – notices the inherent capabilities and integration of a ‘blockchain’ (or in Serres’ example interlocking boxes) system within consciousness and notably communication. If we are to very roughly fuse both visions, that a single ‘block’ from Nakamoto’s economic system, makes as much sense as a single box from Serres’ series, both are pieces of information disconnected from the whole which makes sense of them. Much alike Serres’ series wherein that which remains at the chain’s furthermost limit is unknown and unconscious, what remains at the furthermost limit of Nakamoto’s blockchain is the distant memory of a proven transaction.

What is there Serres’ conception of an organism e.g. a system, from the blockchain: A globalized, ever-growing, decentralized ledger. Both systematically receiving, exchanging and storing information. However, here’s the part that really interests me:

Serres’ organism as systems retrieve information, but ultimately decipher the signal from the noise (as noted with ‘tiny perceptions’), that is, organisms actively deduce from the chaos of the interlocking boxes that which they need, yet at all times all those boxes and links are needed. I don’t need to feel the weight of my arm, texture and temperature of the can before and whilst I take a sip, yet they are there and always will be. “Organization, per se, as system and homeorhesis, functions precisely as a converter of time.” So it is from this “bouquet of times” we pick our signals.

So what of Nakamoto’s system, which in the same way as Serres’ is related to time, that is as Nick Land states:

“…the claim being made, but the claim being made here is that the blockchain is Post-Spacetime and that means that we are not Post-Kantian. We are not Post-Kantian because the Kantian Transcendental Aesthetic is not disrupted by Einstein spacetime, instead, it is the draft it is the blueprint, it is the precursor for the spacetime of the blockchain which has now been instantiated by the Bitcoin technology. So we have now artificial absolute time for the first time ever in human history.”

A goliath claim to be sure, yet what of its possibility. For if artificial absolute time is a reality and any form of Post-Kantian time is now impossible, this means that Serres’ “bouquet of times” or ‘bouquet of succession’ or successive experiences etc. become locked in, they become interlocked truths which cannot be altered, but can be looked back upon, in and of. One could (when the technology gets to this stage…it’s close) travel down the infinitesimal succession of times and perceptions they previously missed. So Serres’ unconscious is entirely deconstructed, his system of “mobile material points distributed in space and governed by a law” becomes a horrific, or emancipatory (in terms of economics) reality, and that “law” is cryptographically locked moments in time, cryptographic truths decentralized and available to all.

So in short: The utilization of the ‘blockchain’ (Bitcoin protocol/blockchain technology) as an extension of the ‘natural’ organic system, itself a series of interlocking boxes; either an abstract connection between the organic and mechanic via capital, or a material connection via acknowledgment/perception of ‘purchase/consuming’.

Note: The fact they both immensely dislike centralization was the thing that caused me to notice their connection.

TSPDT3

HÄXAN (1922), I could write about this film for a little too long to be quite honest, in fact a re-watch to analyize any single aspect of the film wouldn’t go a miss. This film is the epitome of ‘ahead of its time’. So much so, one wonders whether or not Haxan is some strange found object, as if film was transported back in time and is used in place of a skull during a satanic ritual.

This film embodies superstition, the documentary format is throw into scripture…ancient, forgotten, esoteric, myth comes alive and takes no human prisoners, rooms and lives are awash with literal, viral madness. Nunneries follow insanity, and the Nuns the devil. ‘The Devil Takes Many Forms’ in a general motto to hold onto throughout the film, whether it be gold pieces strewn over the floor, demonic pigs on their hind legs, witch-trials, torture, hate, suspicion, paranoia and more enters into a hellish stew of burning theo-historical documentary madness…from 1922. On a practical note, the cinematography isn’t necessarily sublime, but it is merticulous, everything framed, the costume design and ‘special effects’ (for what those words are worth in 1922) are all on par with that one would see 50 even 60 years later, it feels as if the film is both a debt and sacrifice to an unknown ancient being.

Keaton’s Our Hospitality (1923) isn’t my humour, I mean the 21st century’s cynicism and rorny have ruined my innocence for slapstick comedy, thus a lot of Keaton’s antics seem simply immature now.

Keaton’s Sherlock Jr (1924) is fantastic, the running length helps I must admit, 40 minutes of cut-to-the-chase humour works well, his control of flow is superb and I get this feeling that in comparison to Chaplin he’s not as artsy fartsy…the stunts also are grand.

Listen, I’m not some Rotten Tomatoes rate-everything-pre-1950-highly schmuck, thus, Chaplin’s A Woman of Paris is dull, I mean really dull, at no point did I give a shit about any high society antics, which seemed to exist in a feedback loop, perhaps that was the point, I don’t know, I’m none the wiser.

I can’t find a good enough version of Greed (1924). Also want to read McTeague prior to viewing.

Strike (1925), my first Eisenstein, and boy was I blown away. It’s blindingly obvious to me now which techniques filmmakers owe Eisenstein for. Precisely for the fact his use of montage and quick cuts are/is so well done it becomes near impossible to believe anyone else except this director could have invented such a technique. It’s glaring how this could very easily effect a down-and-out worker, or group of workers, how such a viral and infectious strain of perfectly paced cinema could crawl into the heart of a group and grow outwards, the fuel of utopian dreams. Eisenstein clearly marks the movement from objective reality, towards the forece of the subjective vision, Eisenstein’s utilization or proto-utilization/invention of montage as a means to sway how the viewer views the film is a technique heavily debated (André Bazin), yet without these early political subjective perspectives would Lynch exist, would a film be able to dig its claws as deep. Without Eisenstein’s political montage Lynch’s maggots would cease to exist.