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>In its simplest form, then, accelerationism is a cybernetic theory of modernity released from the limited sphere of the restricted economy (‘isn’t there a need to study the system of human production and consumption within a much larger framework?’ asks Bataille) and set loose to range the wilds of cosmic energetics at will, mobilizing cyberpositive variation as an anorganic evolutionary and time-travelling force. A ‘rigorous techonomic naturalism’ in which nature is posited as neither cyclical-organic nor linear-industrial, but as the retrochronic, autocatalytic, and escalatory construction of the truly exceptional. Human social reproduction culminates in the point where it produces the one thing that, in reproducing itself, brings about the destruction of the substrate that nurtured it. Technics and nature connect up on either side of a lacuna that corresponds to human social and political conditioning so that the entire trajectory of humanity reaches its apotheosis in a single moment of pure production (or production-for-itself). The individuation of self-augmenting machinic intelligence as the culminating act of modernity is understood with all the perversity of the cosmic scale as a compressed flare of emancipation coinciding with the termination of the possibility of emancipation for the human. ‘Life’, as Land puts it ‘is being phased out into something new’—‘horror erupting eternally from the ravenous Maw of Aeonic Rupture’, while at the fuzzed-out edge of apprehension, a shadow is glimpsed ‘slouching out of the tomb like a Burroughs’ hard-on, shit streaked with solar-flares and nanotech. Degree zero text-memory locks-in. Time begins again forever’.

source:
https://www.urbanomic.com/document/poememenon/

>>11904165
greentext for the greentext god

>Time is artificially constituted in a technological system, but it is nevertheless the reality that we live. Synchronization resulting from the development of concrete and material interobjective relations presents us with the danger of freedom, because we may ask: being in a more and more concrete technical system, does it not necessarily imply being in constant control? We can see this question of the relation between technicity and control being asked in different ways by different thinkers, notably through Deleuze’s societies of control and Heidegger’s critique of modern technologies as essentially enframing (Gestell). What is the position of the human being in technical systems as such? Heidegger asked, “Where are we now? We have arrived at the insight that for the call ‘to the thing itself’ what concerns philosophy as its matter is established from the outset."

>To retrieve the da of Da-sein, Heidegger offers a solution through appropriating a new kind of interobjective relation. There is a nuance to this that we have to reinstate here. At the beginning, we characterized Heidegger as a thinker of interobjective relations, because he didn’t only discover the interobjective relations present in equipmentalities as significations, contacts, but also wanted to provoke a new type of interobjective relation, one that dematerializes itself, for example, in the case of heaven, earth, god, and mortals. These new relations resonate with Heidegger’s interpretation of the mission of metaphysics: “thinks beings as a whole— the world, man, God— with respect to Being, with respect to the belonging together of beings in Being.

>It would be easy to set up an opposition between Simondon and Heidegger, but Simondon didn’t celebrate the fact that humans are displaced from the center, because this also constitutes one of the conditions of alienation in which the human loses its role as the technical individual. We can identify in the thought of both Heidegger and Simondon a strong concept of convergence as a remedy to this situation: for Heidegger, it is Ding as dinc, as gathering; for Simondon, the philosophical task is to find a new way to reunite the divergence of technics and religions, theory and practice, and restore the role of human beings as technical individuals. In fact, speaking about convergence, Simondon referred directly to Heidegger: “the thought that recognized the nature of the technical reality is the one that, going beyond the separated objects, the utensils, according to the expression of Heidegger, discovers the essence and the meaning of technical organisation, beyond the separated objects and the specialised professions.”

-- YH/OEDO