chance, cosmos, flight, Hermes, Serres, virilio


cloudy natural scene

Critique of pure laughter. Laughter plays madly through the body, as though suddenly accessing another layer of reality. The shock of the abstract. A pure line is embodied in the spatiotemporal dynamisms of the laugher — which are in the same ‘order’ as that of the joke… –Laughter shakes loose the world, discovering something which doesn’t belong; that which the world hides from itself. Things hidden since the foundation of the world (Girard has a book of this title.) —The laugh opens onto virtual events: pure space and time; modalities in the flesh. Laughter perhaps even regenerates the world, in a cosmic convalescence: the strangely familiar thing-beneath-things is shaken loose. —At the feast of the gods, laughter is inextinguishable (Serres’ Hermes).

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acceleration, becoming, control, Deleuze, machine, Nietzsche, subjectivity, virtual

Technoscience and Expressionism

Alfred Muller -- Plaza Juarez, Mexico City 2006

Alfred Muller — Plaza Juarez, Mexico City 2006

Technology and Control

The technocrat is the natural friend of the dictator—computers and dictatorship; but the revolutionary lives in the gap which separates technical progress from social totality, and inscribed there his dream of permanent revolution. This dream, therefore, is itself action, reality, and an effective menace to all established order; it renders possible what it dreams about (Gilles Deleuze, Logic of Sense)

Gilles Deleuze’s indication of a certain affinity between technocrats and dictators seems prescient. By Postscript on Control Societies the new realities resonating between society and its machines, in the middle of technological acceleration and social upheaval, have become so intense that every interior is in crisis, and the entirety of society has to be organized to resist the eruption of these dreams into reality.

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culture, machine, ontology, Politics, work


“untitled (structure)”, 2007. Jim Kazanjian

Markets effect the generalized dispersion and annihilation of collective power.  Along with the material inputs to industrial production, labor is brutally dismantled by the process, decrypted, dissolved; we sink into the soil or melt into the sky (to become plague-vector of planetary toxicity.) Creation disappears beneath commerce, enfolded within the commodity, its tiny molecular flux occluded by continuous and irruptive exchange. Work in every sense today is turned by the market against itself, against people, psychically, socially, physiologically, and especially and urgently ecologically, against the future of the world.

When knowledge-work predominates, this violent dynamic becomes vertical: ideas themselves weaken and dissolve in the madness of generalized commerciality, they lose their way in the darkness, or are simply reprogrammed. Infected by the plague-core of the commodity. Integrated world capitalism is equivalent with the annihilation of the Ideas; the dismemberment of production; the deliberate dispersion of thinking and feeling; the universalization of a certain narrowly-scoped image of thought.

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becoming, black holes, capitalism, creation, difference, language, metaphysics, ontology, power


Francis Bacon, Tryptych (Inspired by Oresteia)

What is modern? It can perhaps be discerned in the radical questioning of the status of piety, a questioning which slowly infects every discipline and discourse — a questioning, in other words, coextensive with a generalized instrumentalization, experienced at the psychic level as a new asceticism. Modernity in this sense includes souls no longer living; it embodies achromatically the spirits of wildly disparate eras. In this way we may perhaps be permitted to speak of the modern both as a regime of forms and as a series of powers — a question of celestial purity and terrestial madness. Thus every people participates in an eternal modernity, or perhaps it is that the modern is always arriving or yet to arrive.

The stable conception of identity is the central problem and “utopian” promise of modernity. Very early on, relatively speaking, the problem was decisively proved to be undecidable. It perhaps took longer to realize that the promise could not be kept; that the modern enacts the irreversible rending of the identical from individuation, that it will not (and perhaps cannot) be halted. The modern is then not irreversible in the sense that a regression is not possible, but rather irreversible in the sense that once intiated we cannot determine when the involution, the deferral, the sickness will stop.

The modern is a health and a sickness of cosmic proportions; a dream of infinitely-deferred waking, which is perhaps to say a nightmare. The modern assembles war machines, and the uncanny and passionate hunger of modernity is the thirst of virtual incorporealities for actualization. This hunger perhaps accounts for a certain globalizing impulse; for the modern at its best populates or resingularizes, it directly engages processes of subjectivity; yet at its worst this same tendency perhaps accounts for the propensity of the modern to provoke the shocking encouragement of complicity with horror and the cynical dissolution of the subject in a transcendent universality.

The symptoms of modernity are radical involution, future shock, motion sickness and infinite deferral. The modern is then perhaps a variety of dreamsicknesses; the dangerous problem of a daybreak eternally deferred. Yet is this very eternity not suspiciously excessive, the deferral not strangely disjointed? Are we, fractured group-subject of modernity, not untimely, not continuously on the verge of actualizing and thereby exceeding  it?

Francis Bacon, “Fragment of a Crucifixion”

Living. The intolerable ignominy of possibilities of life under capital should not be permitted to cause us to forget the reality of infinite becoming. Evolution and genesis, or the development of contiguous spacetimes and automorphisms, are powers of the infinite; and a life is always already this infinity. It is never simply a question of an organism but rather a problem of pure variation: infinite movements compose and condition living; infinite speeds permeate a life. Inorganic life lives exclusively at these speeds, in a hyperaesthetic eternity that traverses history. It moves across a slice of a time, through a supple segment of a world; yet a life is not merely the traversal of a spacetime or a form (territories and landscapes, organisms and faces) but it is also the direct reality of flows and forces: rhythms and speeds, signifying regimens and variable frameworks of production. It is not individual or collective but infinite, neither alter nor ego but singularis. We do not know the limits of what it can do or will become — in fine: what living, thinking, feeling could be. Though the risks of an errant involution are grave and even incalculable; yet any life, any feeling, any thought whatsoever is destined to find itself at some longitude or latitude on the plane of immanence — that is to say, always already in flight, swept up by a line of continuous variation, facing infinite risks with limitless potential.

Mapmakers. Desire becomes perceptible to a schizoanalytic cartography only because such a mapping undertakes anew in each case the cautious assembly of a map of the unconscious with everything included: experimentally activating and quantifying virtual lines of flight, calculating the gravitational acceleration of semiotic black holes — and determining the structural characteristics of white walls.

Geosophy. Geology and geometry both initate absolute surveys; and in their own ways they are each aerial formal analytics, turned inward and outward in a reciprocal relation; at infinite speeds might they not fuse? The earth may be both speculated stratigraphically, or evaluated strategically in terms of virtual movements; and so a geometer offers unknowingly a dangerous secret to a geologist, and vice versa. In both there is the unnoticed presence of an unexplored sense of or practice within the discipline, which when fully articulated would make it possible to organize both evaluative and speculative faculties otherwise. In any case, of course, an enormous divergence has already occurred from their common origin and destiny — the earth and theory each as a life in communication with the other: not the philosophy of genesis but philosophy as genesis. The vertiginous collapse and interfusion of the hard and soft precede the gentle birth of a geosophy, joyous science of the (maladies afflicting the) body of the Earth — perhaps at the end of an arc traced by the flight of a golden ball…

becoming, language, machine


Treated drawing, Steve Calvert. (

“The greater part of the world’s troubles are due to questions of grammar.” (Montaigne)

Protocol. Perhaps one dimension of the aesthetic appeal of the mechanical is in the ‘purity’ of the interleaving of dynamisms — the quality of being a kind of ‘moving’ and even ‘living’ diagram that excites certain sensitivities. Each machine is already a manifold network of various configuration-spaces (involving significant mechanical, environmental, logical factors, etc.) — its singular and intricate behavior produced ‘simply’ by becoming activated and operated. I ask: how was it possible to lay out a common plane where signs and objects, code and data and things and people could all participate ‘democratically”?

Everything unfolds as though some master plan were pre-existent, as though the very organization of society, language and thought itself implicitly support a certain orientation, a certain set of virtual borderlines and existential territories establishing a kind of plane of consistency. The capitalist mode of production engenders the conditions for a radical destruction of the consistency of classical plans in place of a generalized decoding of flows; that is to say, flows of words, devices, actions, passions, people, all swept up into a decoded ‘polyvocity’, a collective elocution of a machinic assemblage complete with black holes and lines of flight, bursting with fractal islands of knowledge and complexity. The network illuminates.

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capitalism, death, difference, disaster, expressivity, future, health, humanity, language, machine, metaphysics, modernity, nihilism, Politics


Genesis. Enormous psychosocial and political transformations were necessary in order to put into place the global transhistorical capitalist institutions we take for granted. Capitalism is different, genetically as it were, from all previous ways of organizing human society. It dissolves society in favor of the decoded flows of pre-individual traits and elements which will form abstract labor and commodities. This dissolution is what previous forms of society had attempted to prevent. They had precisely developed various auto-immunities against this total subversion of traditional sense and value engendered by the radical deterritorialization attending the development of capital.

Modernity is this insane and universal cosmopolitan social order which encircles everything within its technocratic grasp; degeneration, death, disaster and apocalypse are both its legacy and sense. What remains for subjectivity but the twin messiahs of nothingness — the state and the market? A timeless celestial burrowing-machine and a timely sociopolitical ungrounding-device — messenger and channel, rex and flamen.

"Cosmic Ovulation" by Claude McCoy

"Cosmic Ovulation", Claude McCoy

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