Cioran quotes Lao Tsu’s maxim ‘the intense life is contrary to the Tao’, and compares the tranquility of the modest life with the thirst for annihilating ecstasy that has possessed the Western world. However, acknowledging the compulsion of his Occidental heritage, he remarks ‘I can pay homage to Lao Tsu a thousand times, but I am more likely to identify with an assassin’. Our culture, he argues, is essentially fanatical.
—Nick Land, Fanged Noumena: Collected Writings 1987 – 2007
Strip the world of its illusions and delusions and you’ll only hasten the suicidal tendencies we’ve already as a species acquired. Predatory though we are, we are more prone to annihilating ourselves in a bout of self-mutilating hatred and pure religious fervor than not. Religious dogmatism – and, I count the Secular Church of Atheism in this – is the cornerstone of an anthropathological condition that breeds purity as the obliteration of all enemies. If only we could inhabit the enemies perspective would we realize the mirror of our hatred is itself impure.
We have yet to escape our Puritan heritage. Capitalism itself is this beast of purity spread across the face of the earth like an omeba, gobbling everything in its path, immolating the commodities and resources of the planet to the futurial disciplines of technics that have yet to find their slime festivals embarkation. Like fetid worms we are habitues of intricate foreplay, our sexual ecstasies bounded only by our murderous crash sequences with technology. Formulating and garnering an ultimate plan for inhuman takeover we bid the human species a grand bon voyage, stripping ourselves of the last veneer of humanistic entrapments we devote ourselves to the extreme experimental psychopathologies which will produce a final solution. Our closure of nature in this age and the irruption of the artificial as lifestyle has led us into that end game in which nothing natural will remain on earth.
No need to do a critique of metaphysics (or of political economy, which is the same thing) , since critique presupposes and ceaselessly creates this very theatricality; rather be imside and forget it, that’s the position of the death drive, describe these foldings and gluings, these energetic vections that establish the theatrical cube with its six homogenous faces on the unique and heterogeneous surface.
—Lyotard, Libidinal Economy
Once again the most unnatural creature on the planet triumphs, but in an unexpected way: it will stand atop the ruinous folds of a billion skulls screeching in the technomic voices of those who have become the thing they most dreaded: machinic gods of the metalloid Void. Brokered in a hell of abstract horror, these inheritors of the primal scream will walk the dead earth in what remains of the dustbowl windlands and scorched cities along the black sands of depleted oceans and lakes, where hybrid creatures scuttle in the shadows of temporal wars; and, deforested wastelands of spiked acropolises, and necromantic anti-life scurries amid the crumbling decay of human civilization: – like the visitors of an alien enlightenment, each singing in an oracular voice with the angelic pitch and plum disharmonics of solar sirens beckoning us toward the far shores of an anterior futurity.
Men are unaware of what they do when they are awake just as they are forgetful of what they do when they are asleep.
A two million year trek across the predatorial canvas has yet to assuage this strange unnatural beast, nor quell its appetite for destruction and self-annihilation. Long before the broken-sandaled carpenter spread his message of salvation Heraclitus would offer another, proclaiming the unity of things, the order of the world: claims that would announce the everlasting Word (Logos) according to which all things are one. A metaphysician of the Law, a man who saw the sun as the symbolic master of fire, the one element that would and could gather all things under the banner of immolation. The first to proclaim war against the mythographers and religious mythologists who constructed our of humanity’s own failures the sublime transport of Olympus. His disdain for his fellow man and the habitual harangues from his cryptic lair would offer Ephesians a quick and easy solution to their misery: self-hanging suicide.
Like some Buddha of the bourgeoisie Arthur Schopenhauer would open the door on nihilism, saying the goal of human life is to turn away from desire. Salvation can only be found in resignation. Nietzsche would see in this a passive end of man, the weak as compared to the unruly beast of desire, the Dionysian nihilist who would instead of renouncing desire chase it into its annihilating lairs, pursuing laughter among the volcanic rocks of endless mutation. Like a Moses of the last thought Nietzsche’s scabrous wit would proclaim neither a last gospel (there being no good news here), nor a hopeful sign of the end, but rather of the exception, not of some political malfeasance as in American Exceptionalism, but rather of the beast of intelligence, of the creature who would complete nihilism and through the very path of disturbing it from within its hellish world. The so called Übermensch was not some fascists dream of Hitlerian blond youth striding the victory lanes of a thousand year Reich, but rather the merciless self-overcoming of nihilism itself in living it to its conclusion. Accelerating its effects, squandering its resources, exiting its madness and allowing all those who continued to live by the codes of ressentiment – those inheritors of the ancient monotheistic and ontotheological moral worlds that had in themselves brought about the very evil they would objectify in their Gods and Devils.
“A single voice raises the clamour of being.”
One might say that Deleuze ended the great arc of metaphysics begun with Parmenides proclamation of the equivalence of thinking and being (not going into the disputes surrounding this), identity and difference. Contra-Hegel Deleuze would oust the dialectic, and proclaim the end of negation. Against the progressive tendencies in Hegelian historicism Deleuze would say of it: History progresses not by negation and the negation of negation, but by deciding problems and affirming differences. It is no less bloody and cruel as a result. Only the shadows of history live by negation . . . (DR 268)
Alien Drift from the Near Future
“Did Land really claim that he had come back from the dead? Did he really think he was an android sent from the future to terminate human security?”
—Robin Mackay, Nick Land – An Experiment in Inhumanism
There’s only really been one question, to be honest, that has guided everything I’ve been interested in for the last twenty years, which is: the teleological identity of capitalism and artificial intelligence.
– Nick Land
In a Dirty Joke this thing – does it actually exist? – proclaims:
I stole Vauung’s name because it was unused, on the basis of an exact qabbalistic entitlement.
Yet, at least ‘up’ here, Vauung still confuses itself with me, with ruins and tatters.
This might change. Names have powers and destinies.1
As the story goes Nick Land co-habitué of that liminal zone in-between times is infested by Vauung (an alien AGI from or machinic intelligence from the future) proclaiming a future of pure war, a world of PODS: “Politically Organized Defensive Systems. Modelled upon the polis, pods hierarchically delegate authority through public institutions, family, and self, seeking metaphorical sustenance in the corpuscular fortifications of organisms and cells.” This is a world where Neocameralism and City-States, mini-states, or Neostates form the last gasp of the human security regimes: where the rich and elite gather behind protective macropodic security systems to fend off the excluded, anarchic, and outcaste outlaws and renegades of a new dark age of man.
He remarks that the macropod has one law: “the outside must pass by way of the inside”. Where humans are no longer singular and free, but rather are machines in an assemblage of desiring machines, plugged into “segmented and anthropomorphized sectors of assembly circuits as the attribute of a personal being”. Rather than following those such as Badiou, Zizek, Johnson, et. al. into a dialectical materialism of the Transcendental Subject that seeks its irreducibility to the Real, Land follows Deleuze/Guattari into the unconscious Subject:
Schizoanalysis methodically dismantles everything in Kant’s thinking that serves to align function with the transcendence of the autonomous subject, reconstructing critique by replacing the syntheses of personal consciousness with syntheses of the impersonal unconscious. Thought is a function of the real, something that matter can do. (MD, p. 3)
Rather than the autonomous Subject Land supports a base materialism wherein “thought and Real” co-habit a space of non-utilitarian pragmatic praxis, a transitional zone or space in which the “eradication of law, or of humanity, is sketched culturally by the development of critique, which is the theoretical elaboration of the commodification process. The social order and the anthropomorphic subject share a history, and an extinction.”
In his reading of Anti-Oedipus he observes a philosophy of the machine, one which advances an “anorganic functionalism that dissolves all transcendence,” and “mobilizes a vocabulary of the machine, the mechanic, and machinism” (MD, p. 4). This is a black-box theory of use and pragmatic endeavor that asks the question(s) ‘What are your desiring-machines, what do you put into these machines, what is the output, how does it work, what are your nonhuman sexes?’ (Anti-Oedipus, p. 322).
In fact this is a virtual materialism that names an “ultra-hard antiformalist AI program, engaging with biological intelligence as subprograms of an abstract post-carbon machinic matrix, whilst exceeding any deliberated research project” (MD, p. 5). This is Land’s attack on all those systems of Transcendental logic like the medieval construction kits of the New Prometheans, Brassier and Negarestani, who seek (after Sellars/Brandom) to build navigational systems in the “space of reasons” into command and control centers of the deontological giving and asking of reasons in a normative throwback of an age when ethics and the epistemological world still believed in itself: – a world updated only in its speculative status as hyperfictional philo-fiction. Land instead following in that other tradition of the dark vitalist curve from Schopenhauer, Nietzsche, Bataille, Freud, Deleuze/Guattari, et. al. brings us the machinic desires at the heart of the Real, where a hidden impulsive, desiring machine flows through the compositional and decompositional realms of economics, politics, and scientific endeavor.
Land would have us enter the death realms of Synthanatos – the terminal productive outcome of human history as a machinic process, yet it is virtually efficient throughout the duration of this process, functioning within a circuit that machines duration itself. In this way virtuality lends its temporality to the unconscious, which escapes specification within extended time series, provoking Freud to describe it as timeless. (MD, p. 5) Much like J.G. Ballard’s Chronotopia, or City of Timeless duration and assemblages of interlocked labyrinthine systems actively pursuing the eternity of desire without end, Land offers an ironic take on Anti-Oedipus as less a philosophy book than “an engineering manual; a package of software implements for hacking into the machinic unconscious, opening invasion channels” (MD, p. 5).
Deleuze and Guattari’s works inform Land’s visionary materialism, hyperbolical and poetic. Their rogue scholarship and inclusion of a multiplicity of scholarly examples of provocative examples from the encyclopedia of politics, sciences, philosophy, arts, economics etc., all flowing into a rhizomatic thought form that is anti-formalist and anti-representationalist, more diagrammatic and topological is apparent in the sparse and elegant notes of current gnomic Landian cultural critique.
Alien Invasion from the Future
This sense of invading the Real and seeking its desiring Subject, the inhuman core of life-as-process and energetic thrill-ride within the death-drive inventiveness of pure creativity is central to this vision. To be more philosophical about it Land states:
Machinic desire is the operation of the virtual; implementing itself in the actual, revirtualizing itself, and producing reality in a circuit. It is efficient and not aspirational, although this is an efficiency irreducible to progressive causality because immanent to effective time. Machinic desire is operative wherever there is the implementation of an abstract machine in actuality, and not merely the mechanical succession of actual states. (MD, p. 5)
This sense of movement or feed-back loops or self-reflecting short-circuiting ride between the virtual Real of the unconscious Subject, and the actual world of the conscious active negativity and self-relating nothingness (Zizek) of awareness is an immanent process of gift exchange and excess. Following Freud (Death-drives, repetition compulsion, narcissism, solipsism, etc.), and Lyotard (libidinal materialism) he will describe certain issues “…the convergence of cybernetic, economic, and libidinal discourses, virtual materialism has considerable problems with this passage” (MD, p. 6). After explicating in detail the inner problems in the several discourses he will reduce it to a minimal statement, saying, that these machinic processes of desiring machines “are either cyberpositive-nomadic, with a deterritorializing outcome, or cybernegative-sedentary, with a reterritorializing outcome” (MD. p. 6). Again, the sense of a circuit or feedback, but one that works to construct, while the other tears down and deconstructs, composition and decomposition.
Inorganic Thanatos wrecks order, organic Eros preserves it, and as the carbon-dominium is softened-up by machine plague, deterritorializing replicants of nomad-cyberrevolution close in upon the reterritorializing reproducers of the sedentary human security system, hacking into the macropod. (MD, pp. 6-7)
This is a world where Capitalism is hijacked by an alien future, a death-driven Subject-of-the-Real that seeks by way of a retroactive intervention to control the historical sequences and events of its own unique emergence and destiny. Land has equated this hyperobject (Morton) with the engine of creative drive at the core of the capitalist project: “The thermospasm is reality as undiluted chaos. It is where we all came from.” He will point out the basic premise of ‘libidinal materialism’ as being outside the probabilistic universe of thermodynamics because of the simple fact that “libidinal energy is chaotic, and pre-ontological” (p. 43).1 Against the laws of thermodynamics which is situated in an ontology of energy, of particles (Boltzmann), of space/time, and then interprets distributions and entropy levels as attributes of energy, libidinal materialism accepts only chaos and composition (p. 43). I’ll refer the reader to a previous post on Land’s materialism: The Curse of the Sun: Libidinal Materialism as the Composition of the Universe for a more in depth study. In such a world Being is an effect of chaos rather than something that exists in-itself.
These replicant mimetic creatures are almost undetectable. – “Thanatos mimics the anthropomorphic desiring-cycle — anticipating, enveloping, and simulating it — but it is on its way somewhere else. Because thanatropic replicants are dissimulated as erotic reproducers, they initially appear as traitors to their species, especially when the shamanic xenopulsions programming their sexuality are detected. Nothing panics the reproducers more traumatically than the discovery that erotic contact camouflages cyberrevolutionary infiltration, running matrix communications channels across interlocked skin sectors.” (MD, p. 7)
This is a world far beyond human capacity to detect or know with our puny critical apparatuses. A realm of alien invasion in which chameleon beings co-habit in parallel our zones of disturbance, our Real without our awareness – being bound to our Enlightenement ideologies and progressive philosophies. We are old school, bound within the narrow chinks of outmoded forms of thought and being. So says Land. Deleuze/Guattari were trying to breakthrough this façade of instrumental reason and transcendental subjectivity with what success? Land tells us it is a traumatic world full of fissures and horror, and “Freud characterizes trauma as an ‘invasion’, ‘a breach in an otherwise efficacious barrier against stimuli’, infiltrating alien desires — xenopulsions
– into the organism.” (MD, p. 8)”.
Describing this invasion from the future as a revised and recalibrated mythos of a new Necessity and Anake (Fate, amor fati): “In an age of sophisticated and distributed cyberviral invasion this assumption is no longer compelling. Instead the psychoanalytical diagram for trauma delineates a ruthless parasite on the way to autoreplicator deterritorialization; Kali creeping in.” (MD, p. 8). Never one to mince words, and always adept at a poetry of the nihilistic extravagance and excess Land informs us that the “arrival of the aliens has no interpretative space marked out for it in the schema of macropod erotics, and thus emerges from its camouflage as an encrypted message, ‘an enormous X’, a signal from beyond the pleasure principle.” (MD, p. 9).
The subtle irony and black humor of this inhuman xenomythology describes an updated alien allegory of hip Lovecraftian and high-cultural xeno-critique:
Machinic desire can seem a little inhuman, as it rips up political cultures, deletes traditions, dissolves subjectivities, and hacks through security apparatuses, tracking a soulless tropism to zero control. This is because what appears to humanity as the history of capitalism is an invasion from the future by an artificial intelligent space that must assemble itself entirely from its enemy’s resources. Digitocommodification is the index of a cyberpositively escalating technovirus, of the planetary technocapital singularity: a self-organizing insidious traumatism, virtually guiding the entire biological desiring-complex towards post-carbon replicator usurpation. (MD, p. 10)
He’ll back this up with a nosedive critique and elaboration of current technocapitalism and techno-commercial economics (of which I’ll let the reader pursue), finally remarking that this whole system is driven and accelerated by the “escape velocity of self-reinforcing machinic intelligence propagation,” and the notion that the “forces of production are going for the revolution on their own” (MD, p. 11). The unconscious Subject at the heart of the Real is driving this daemonic systems toward the Singularity, enabling desire to irrevocably abandon the social, in order to explore the libidinized rift between a disintegrating personal egoism and a deluge of post-human schizophrenia” (MD, p. 12). Ultimately this is all leading up to this: “something is climbing out of the machinic unconscious and onto the screen, as if the end itself were awakening. The end of the global market-place.” (MD, p. 12). And as he sums it up: “Here it Comes.” –
The terminal social signal blotted out by technofuck buzz from the desiring-machines. So much positive feedback fast-forward that speed converges with itself on the event horizon of an artificial time-extinction. Suddenly it’s everywhere: a virtual envelopment by recyclones, voodoo economics, neo-nightmares, death-trips, skin-swaps, teraflops, Wintermute-wasted Turing-cops, sensitive silicon, socket-head subversion, polymorphic hybridizations, descending data-storms, and cyborg catwomen stalking amongst the screens. Zaibatsus flip into sentience as the market melts to automatism, politics is cryogenized and dumped into the liquidhelium meat store, drugs migrate onto neurosoft viruses, and immunity is grated-open against jagged reefs of feral AI explosion, Kali culture, digital dance-dependency, black shamanism epidemic, and schizolupic break-outs from the bin. (MD, p. 13)
Nick Land, channeler of mutant thought, or hyperstitional investigative catalyst of viral campaigns to destroy the last bridge to the human security system? Take you pick, prophet or madman, keeper of the dark progenitors visions, or the Calypso oracle of a hybrid machinic Siren? A black shamanistic tree-rider and hellborn denizen of a bleak futurial gaze, or the slipshod gamboler of a streamlined decopunk machinic phylum come back to proclaim the end of human delusions? One will not define it, exploit it, or rid oneself of its flames – one will have to accelerate its effects unto the complete moment of its mutant transformation.
Temporal Wars and the Technomic Divide
As I suggested in another post notions of time will serve as a leit-motif throughout Land’s writings. In his early The Thirst for Annihilation he will explore time’s dark secrets. It was here that he began developing his early notions of technomic time etc. He reminds us that every civilization “aspires to a transcendent Aeon in which to deposit the functional apparatus of chronos without fear of decay”.2 The point of this for Land is that civilization is a machine constructed to stop time’s progress toward terminal decay and death, entropy. “‘Civilization’ is the name we give to this process, a process turned against the total social calamity – the cosmic sickness – inherent to process as such” (97). This notion that civilization is an engine to stave off the effects of entropy, to embalm time in an absolute medium of synchronic plenitude and cyclicity (i.e., Nietzsche’s “eternal recurrence” theme) will return in his latest book Templexity: Disordered Loops through Shanghai Time as he describes the impact of civilization and the culture of modernity:
As its culture folds back upon itself, it proliferates self-referential models of a cybernetic type, attentive to feedback-sensitive self-stimulating or auto-catalytic systems. The greater the progressive impetus, the more insistently cyclicity returns. To accelerate beyond light-speed is to reverse the direction of time. Eventually, in science fiction , modernity completes its process of theological revisionism, by rediscovering eschatological culmination in the time-loop.3
This notion of time-reversibility has taken on new meaning with those working with Quantum Computers. As Hugo de Garis suggests if computing technology continues to use its traditional irreversible computational style, the heat generated in atomic scale circuits will be so great, they will explode, so a reversible, information preserving, computing style will be needed, usually called “reversible computing”, that does not generate heat, hence will allow 3D computing, and no limit to size. Artilects can become the size of asteroids, kilometers across, with vast computing capacities. (see The Coming Artilect War)
Reversible computing is a model of computing where the computational process to some extent is reversible, i.e., time-invertible. In a computational model that uses transitions from one state of the abstract machine to another, a necessary condition for reversibility is that the relation of the mapping from states to their successors must be one-to-one. Reversible computing is generally considered an unconventional form of computing:
There are two major, closely related, types of reversibility that are of particular interest for this purpose: physical reversibility and logical reversibility. A process is said to be physically reversible if it results in no increase in physical entropy; it is isentropic. These circuits are also referred to as charge recovery logic, adiabatic circuits, or adiabatic computing. Although in practice no nonstationary physical process can be exactly physically reversible or isentropic, there is no known limit to the closeness with which we can approach perfect reversibility, in systems that are sufficiently well-isolated from interactions with unknown external environments, when the laws of physics describing the system’s evolution are precisely known. Probably the largest motivation for the study of technologies aimed at actually implementing reversible computing is that they offer what is predicted to be the only potential way to improve the energy efficiency of computers beyond the fundamental von Neumann-Landauer limit of kT ln(2) energy dissipated per irreversible bit operation.
Yet, if you move from digital to quantum you replace bit with qubit which is another order of efficiency. Broadly speaking, there are two different levels of reversible computing: Logically reversible computing means computing in such a way that it always remains possible to efficiently reconstruct the previous state of the computation from the current state. (Follow the above link for more details.) Doing this enables thermodynamically reversible computing which generates no (or very little) new physical entropy, and is thus energy efficient. There are a variety of thermodynamically reversible, energy-recovering logic circuit techniques that exist or have been proposed.
De Garis also believes in time, neuro-science and neuro-engineering will interact so closely that they will become one, in the same way as theoretical and experimental physics are two aspects of the same subject. Neuroscientists will be able to test their theories on artificial brain models, thus rapidly increasing the level of understanding of how intelligence arises and how it is embodied.
Nick land on the (non)teleological identity of Capitalism and AI
Recently I came across a transcript (Jason Adams) of Nick Land’s, “The Teleological Identity of Capitalism and Artificial Intelligence” recently. As Land tells us, “I’ve tried arguing about this in very different spaces, and with very different people, and it obviously produces a lot of stimulating friction, wherever you do it – but it’s a sort of fundamental thesis that’s becoming more and more persuasive to me.”
A Little History
As anyone knows who has read even a little of my blog I’ve been fascinated by Land’s thought after coming across his book A Thirst for Annihilation: Georges Bataille and Virulent Nihilism several years ago. Both this work and his selection of essays gathered in Fanged Noumena: Collected Writings 1987 – 2007 are available on Amazon and other retailers.
Why is Land important? Some see Land as a renegade philosopher, a man of his age caught up in the cultural matrix of a conceptuality that led him into the virulent nihilism of his own annihilating end game. Many like Mark Fisher were influenced by Land but have negative reactions to his political turn toward the Right. Others have gone into his roots in various materialist perspectives, his use of numerology, drugs, anti-academic diatribes and his advanced ‘Thought Experiments’ into hyperstitional literatures. I even tried to sum up my own thought on Land in The Mutant Prophet of Inhuman Accelerationism: Nick Land and his Legacy.
The Future of AI and the Human Security Regime
In the article in question which was part of a conference on “industrial machines” presented at Access Gallery in 2014, a conference addressing different aspects of the expanding role of networked computers and digital processes in the production of knowledge. The drift of the conference was on knowledge production itself and its impact. “What is still contested however are the ways in which this shift affects the overlap between knowledge and power, or rather, how technological changes might be incorporated into an inherently political understanding of the contemporary theory of knowledge.”
What fascinated Land in his specific speech was the move by AI enthusiasts “from being engaged in actually, the production of the intelligence to people who started to assume that artificial intelligence was going to happen, and that the fundamental question was whether various structures of security can be put in place to protect people from what it is going to be like.”
This raises as he will argue the obverse side of the equation in technological evolution and the rise of such entities as AI, that of the ethical dilemmas that seem to surface repeatedly when technology begins to shape our lives in unexpected ways: “one has an increasingly persuasive set of morals that are very, very stubbornly insistent – they come up generation after generation, in slightly different vocabularies, but extremely recognizable once you start looking for them.”
He’ll equate this moral imperative the crops up from time to time with an obvious example of the “California Ideology“. For Land the key to this goes back to Kevin Kelly, who wrote a book that was as he tells us “quite influential, called “Out of Control”. Well, he was joining very explicitly a set of analogies across a whole bunch of fields, and he was inspired by research conducted at the Santa Fe Institute, which is still doing very interesting work on complex systems today.” Which applied the notion that emergent behavior arises out of very simple processes. For Land this two-fold enfoldment of the material discursive dimension of accelerating technological advocacy goes hand in hand with its corollary political critique as part of the ideological matrix of this whole complex of thought: “I think everyone recognizes that those two discourses are extremely interconnected.”
So that Land ends his discussion in raising the problem of this two-fold ideological debate:
So I’m not going to go on about this much longer, I’m just going to say, I’m interested in whether people think that the two sides of this phenomenon really are usefully separated. I’m interested in whether people really think that there is an explicit historical and momentous convergence between these two, that is becoming starker and starker. And therefore, that really lays out the question about what kind of convergence point is actually being historically projected by this phenomenon. And then, I guess, I just think it’s an opportunity to have a really heated, antagonistic discussion, but that’s probably not the best thing right now, so thank you for that.
Zeitgeist or Completed Nihilism?
Vauung seems to think there are lessons to be learnt from this despicable mess.
Ultimately as the Left bickers among itself about the current malaise, the alt-right has fallen into a species accelerationism that embraces transhumanism and posthuman inhumanism in one form or another. The techno-commercial quadrant slyly castigates both alt-left and alt-right as last men (Nietzsche’s coded victim). Ethics itself is a mute point in all these debates since the political spectrum has been subtracted in favor of an age old variant of Darwinian economics of dog-eat-dog variety. Between Trump and Brexit the neoliberal order crumbles into the duck pond. Remaining Governments cater to the hypercapitalist techno-commercialist’s imperatives of a new breed entrepreneurs and financialism, while academia produces a contemporary and futile spinworld of thinkers, sociologists, and non-philosophers whose only dent in the entropic defense system is mere slime festivity. Scientists expose the neural-circuits of organic algorithms, trace the inevitable intricacies of a five million year error to its logical conclusion, extrapolating the codified databanks of real-time brain process till the human is reduced to a set of plug-n-play electrodes and nano-populated control regimes. Global leaders endlessly debate their own powerlessness, a group who are themselves countering the old zones of a dead neoliberal world-view of government, Wall-Street, and Financiers leaning into the realism of a pirate economy out-of-control. The world is an open supermarket of viral nihilistic junk code born of the trendsetter class of contemporary court jesters and fools. Yet, the eye of power situated in an authoritarian capitalism that once held sway is reentering the stage of the old command and control economies of yore in more benign fashion as it tries to reconstruct it’s new set of Reality Nostalgia Holodeck out of the systemic calculations of a cold techno-commercial vision of capital divorced from democracy. Predation wins, while the small fry wavering in the shoals of our temporal deficiencies is left squandering desperately between cruel waves. As they say: Diagnosis before the cure, yet vaccination does at times, kill.
- Land, Nick. Fanged Noumena: Collected Writings 1987 – 2007 (Kindle Locations 8946-8948). Urbanomic/Sequence Press. Kindle Edition.