/lit/ - Literature

Accelerationists/speculative realists are simply romantic pessimists. Their relation to the occasionalist object is a contradictory one of delight and dread. However, they can only relate to it through a rationalised, automated sensory production - all of its qualities are forced out, yet they live on in what they 'repudiate as a sham.' It is effectively dead romanticism, or deromanticised romanticism: a secularisation of the metaphysical corpse of God.
The question of the object is one of force, and the relation to being and time that is formed within its dominion. For accelerationists the perception of speed is only an effect of their use of rationalising techniques within the most distant concepts, they do not see the form of the object, only its effects. In turn, they recreate this negative experience as a mystic totality. The pessimist nihilist pisses in the street and all of metaphysical and theological concern is drained through the biology of extraction. Similarly, the waste of capital, its derealised rational effects, become its very essence - and for the mobilised kantian this is all that is left from which to build a a transcendent aesthetic. The world formed by extraction.

Desubjectivised occasionalists merely exist within the contradiction of romanticised rationalism and the death of liberalism. They are its last true believers, hence the limits they attempt to displace historically and metaphysically to reinvigorate the corpse of the Leviathan.
For them, the Behemoth is just an occasion of the parasites that live on as the Leviathan decomposes. Metaphysical sarcophaga, Mainlander's descendents envisioning the recreation of the world in the law of the Blind Man.
Dead material must be formed of dead atoms, and nihilism the being which can never earn its death. Whereas being at peace necessitates non-movement, and yet a greater vitality, in even the tiniest objects.

"I had a dream last night,
It was such a worrisome dream,
A rosemary tree
Was growing in my garden

The garden was a graveyard
The flowerbed was a grave
Crown and blossoms
Were falling from the green tree

I gathered the blossoms
in a golden jar,
It fell out of my hands,
And smashed to pieces.

Out of it I saw pearls trickling
And tiny rose-red drops
What could the dream mean?
Oh, my love, are you dead?"

https://youtu.be/s7QdTG1J46Q

>>15036104
>>15036104
>Acceleration only appears to those who are blinded by the movement of irrelevant objects within the event itself. And pessimism towards the object is simply a means of maintaining the law of non-contradiction once it becomes overwhelming to the rationalist.
Accelerationists/speculative realists are simply romantic pessimists. Their relation to the occasionalist object is a contradictory one of delight and dread. However, they can only relate to it through a rationalised, automated sensory production - all of its qualities are forced out, yet they live on in what they 'repudiate as a sham.' It is effectively dead romanticism, or deromanticised romanticism: a secularisation of the metaphysical corpse of God.
The question of the object is one of force, and the relation to being and time that is formed within its dominion. For accelerationists the perception of speed is only an effect of their use of rationalising techniques within the most distant concepts, they do not see the form of the object, only its effects. In turn, they recreate this negative experience as a mystic totality. The pessimist nihilist pisses in the street and all of metaphysical and theological concern is drained through the biology of extraction. Similarly, the waste of capital, its derealised rational effects, become its very essence - and for the mobilised kantian this is all that is left from which to build a a transcendent aesthetic. The world formed by extraction.

Desubjectivised occasionalists merely exist within the contradiction of romanticised rationalism and the death of liberalism. They are its last true believers, hence the limits they attempt to displace historically and metaphysically to reinvigorate the corpse of the Leviathan.
For them, the Behemoth is just an occasion of the parasites that live on as the Leviathan decomposes. Metaphysical sarcophaga, Mainlander's descendents envisioning the recreation of the world in the law of the Blind Man.
Dead material must be formed of dead atoms, and nihilism the being which can never earn its death. Whereas being at peace necessitates non-movement, and yet a greater vitality, in even the tiniest objects. The question of our time has been reduced to the dead being of Siegfried or the detrivores.

"I had a dream last night,
It was such a worrisome dream,
A rosemary tree
Was growing in my garden

The garden was a graveyard
The flowerbed was a grave
Crown and blossoms
Were falling from the green tree

I gathered the blossoms
in a golden jar,
It fell out of my hands,
And smashed to pieces.

Out of it I saw pearls trickling
And tiny rose-red drops
What could the dream mean?
Oh, my love, are you dead?"

https://youtu.be/nkOiKy6sXfM
https://youtu.be/s7QdTG1J46Q

>The process of continuous neutralization of various do-mains of cultural life has reached its end because technology is at hand. Technology is no longer neutral ground in the sense of the process of neutralization; every strong politics will make use of it. For this reason, the present century can only be understood provisionally as the century of technology. How ultimately it should be understood will be revealed only when it is known which type of politics is strong enough to master the new technology and which type of genuine friend-enemy groupings can develop on this new ground.

>Great masses of industrialized peoples today still cling to a torpid religion of technicity because they, like all masses, seek radical results and believe subconsciously that the absolute depoliticization sought after four centuries can be found here and that universal peace begins here. Yet technology can do nothing more than intensify peace or war; it is equally available to both. In this respect, nothing changes by speaking in the name of and employing the magic formula of peace. Today we see through the fog of names and words with which the psycho-technical machinery of mass suggestion works.

The death of capital can be understood through our relation to crisis. In the World War the Soviets dismantled entire cities of production, moved them across the country, and returned to full production in a matter of weeks. We cannot even imagine such effort, and a system has been developed preventing it from ever being possible again. This suggests that the type of man required for total production is lost to us. Perhaps worse, modern man abandoned his project of technology completely. Capital can only remain as fantasy, or a morphological theory of the economy of endless paper.

This would explain the turning of marxists against marxism, its bourgeoisification at the very moment when man had been thoroughly levelled. And Bataille's celebration of capital's abandonment of its own laws: the revolution must be found in the liberal rationalism which built its installments. The Leviathan must decapitate itself as its kings had.