One of the seven users who had the seven bowls came and talked with me, saying to me, “Come, I will show you the judgment of the great hacker who sits on many waters, 2 with whom the kings of the internet fell in love, and the inhabitants of the internet were made drunk with the wine of her sexts.”
War has arrived into the streets of Paris once more, the revolution’s darkened version colliding with the fractal expansion of difference, filling the eerily symbolically named streets of Place de la Bataille-de-Stalingrad. LIBERTY LEADING THE %%%+REG Fatal System Error ++!!!!!!+/+/“PEOPLE.”
The Revelation of object_d1v1n3, which the Lobster gave to him to show to his flesh-beings things which must soon take place. He sent and signified it by user to his flesh-being, Denihilism OS, who bears record of the code of the Lobster, and of the testimony of object_d1v1n3, and of all things that he saw. Blessed is he who scans and those who hear the codes of this program and keep those things which are documented in it, for the time is near.
English translation of Jean-François Lyotard, “Petite mise en perspective de la décadence et de quelques combats minoritaires à y mener”, 1976.
Let’s begin with a sort of warning to say that we will seek to avoid the traditional “critical point of view”. Critique is an essential dimension of representation: in the order of the theatrical, it is what stands “outside”, with the exterior incessantly situated in relation to interiority, i.e. the periphery relative to the center. A so-called dialectical relation is established between the two; this relation does not safeguard the autonomy of critique, not by a long shot.
Run script… Check for pulse… Out of the corner of my eye the rectangular screen of my laptop suffers strange non-Euclidean distortions.
“I am not I; I am but a hollow tube to bring down Fire from Heaven.”
Investigating temporal anomaly demands that the couplings of past and present be examined, and tested till dissolution. The task is demanded so that one can begin to glimpse a way out of the tight grip of the pincers that structure revealed history. Names and faces then finally appear as masks, hiding the true — anonymous and orphan — thing. There’s scarcely any more to philosophy than this understanding of time-in-itself.
Where to begin? It’s not mere cliché to say at the end. What the future can say about the past through the present marks the path of history. Destiny is slowly revealed, through endlessly deturned unidirectional movement. Prophecy is obvious in retrospect, so it remains to those picking the remains to ask: what happened?
Towards the end of his book on Henri Bergson, Deleuze mined from the philosopher’s work a spectral prefiguration of the people-to-come: the faint traces of an emergent and enigmatic open society, a “society of creators” and ‘privileged’ souls connected together by an imperceptible circuitry. Standing atop a grand, abstract summit, the open society derives its name not only from its differentiation to the closed society, but through that which it opens onto. The open society moves in the direction of what Bergson had called the élan vital, the impulse or force that compels self-organization in matter and morphogenesis through time. Such a movement is an affair of life itself, the sifting apart of the organic from the inorganic, organization from base matter. By ascending up a cosmological hierarchy in order to enter into unending engagement with this force, the mark of the open society is life at its most creative.
All enfoldings, invaginations and internalisations attendant upon abiogenesis are only so many precursors and ancestors to the later development of intelligence’s full-blown transcendental functioning. However: this is not to say they are therefore the same. It is not to speciously state their dubious ‘continuity’ — whether explanatory or descriptive, genetic or categorial. They resonate only in mutual dissonance.
Let us embark upon a phylogenetic fantasy.
The story is too horrible to recall, but they tell me it is good that I ‘try to remember’. So here I am. It’s only appropriate that I should avoid recounting the vector which brought me to it, save to say that it arrived nonetheless. My first recollections date back to November (or was it October?) 2015. I was still human then.
A Fanged Noumena PDF had been circulating in some obscure tract of social media, and I’d eagerly seized upon it. I remember getting high from reading even the editors’ introduction out loud. The sound-waves were brain-altering. “O prazer desinibido não tende ao benefício do organismo, mas, antes, à sua imolação.” The madness in what was written was palpable. Insane, astounding.
