Hope everybody (in the US, at least) had a swell election day yesterday! If you’re feeling listless now that the excitement has vanished, or tired of the unending assault of re-caps, op-eds and boomer memery, here’s two blog posts worth checking out:

Notes on the Sorelian Crypto-Current, by Da Rhetttt. It’s an interesting return to old-school u/acc form, taking as its central focus Georges Sorel. Rhetttt emphasizes how Sorel’s theory of the myth not only provides an underpinning for political mobilization, but operates in contradistinction to utopianism:

Sorel posits the concept of myth as a hyperstitional vector which does not construct the future and does not organize the already-existing forces of this world, but moves towards an unconditional mobilization of the crypto-currents crawling in the basements of the present. Myths, starkly opposing utopias, are intensifications of the chaotic insurgencies which try to abolish the “normal”, the “sane” and “this world”. Sorelian myths are not ways to construct a better future, but means to abolish this world through the intensification of the base, the alien, the anarchic, the violent and the inhuman forces which already pushing, from the outside, against walls of the already-existing.

It would be interesting to think this in relation to Marx’s division between impotent utopian socialism, which detaches itself from any sort of real material conditions and poses itself as overconfident in its ability to transform the prevailing conditions, and the real movement which abolishes the state of things in relation to ongoing, long-range developmental processes.

Ed Berger Under Fire: A Hellthread , by Xenogoth. XG has self-appointed himself as the twitter archivist, tirelessly cataloging the labyrinthine debates that take place over there. Here, he preserves my conversation with Crane, who takes to task certain aspects of my argument that Land’s philosophy carries within it certain anti-capitalist elements. Crane says:

Where I diverge from Ed revolves around the issue of the human, and how humanism is best overcome. Ed appears to register to Land’s capital=inhuman formula when he writes that capital can only ‘escape’ if it sheds its human face. Like [Mark] Fisher, however, I think this is a fundamentally mistaken eschatological picture of capitalism.

We ultimately reached a space where we could recognize a common ground as well as our mutual differences. I have some further thoughts on the matter that I feel like I didn’t raise or articulate well-enough in our short n’ pleasant go-around, so expect a blogpost on the topic sometime soon (hopefully sometime this week).




At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or — this merely expresses the same thing in legal terms — with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure. In studying such transformations it is always necessary to distinguish between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, artistic or philosophic — in short, ideological forms in which men become conscious of this conflict and fight it out. Just as one does not judge an individual by what he thinks about himself, so one cannot judge such a period of transformation by its consciousness, but, on the contrary, this consciousness must be explained from the contradictions of material life, from the conflict existing between the social forces of production and the relations of production. No social order is ever destroyed before all the productive forces for which it is sufficient have been developed, and new superior relations of production never replace older ones before the material conditions for their existence have matured within the framework of the old society. Mankind thus inevitably sets itself only such tasks as it is able to solve, since closer examination will always show that the problem itself arises only when the material conditions for its solution are already present or at least in the course of formation. In broad outline, the Asiatic, ancient, feudal and modern bourgeois modes of production may be designated as epochs marking progress in the economic development of society. The bourgeois mode of production is the last antagonistic form of the social process of production — antagonistic not in the sense of individual antagonism but of an antagonism that emanates from the individuals’ social conditions of existence — but the productive forces developing within bourgeois society create also the material conditions for a solution of this antagonism. The prehistory of human society accordingly closes with this social formation.

-from Marx’s preface to A Contribution to the Critique of Political Economy 

Nick Land’s Philosophy of Capital is Anti-Capitalist (2)


This morning I stumbled across a very short post by Jehu on the topic of Nick Land and the left. While the post itself is an extract from an interview given to Land, a remark left by Jehu in the comments caught my eye, as it sums up succinctly (in one sentence, that is) what I tried to articulate in my own post on Land’s anti-capitalist philosophy of capital. Jehu says:

I don’t know if he would agree with my characterization here, but as I read Land (through the lens of Marx’s labor theory of value), for Land accelerationism is a description of the trajectory of capital toward its self-negation.

This ‘self-negation of capital’ is elaborated further in a later post titled “Schrödinger’s Capital: How Marxists erased Marx’s prediction of capitalist collapse”. Here, Jehu draws out what he considers to be one of the most misunderstood—or perhaps maligned—aspect of Marx’s theory: that the ‘higher’ stages of the development of the capitalist mode of production is characterized by the productive forces coming into conflict with the more ‘simple’ intent of this system, itself characterized by the anarchic mode of distribution that we call the capitalist marketplace. This is, of course, the same position that I’ve taken up on the course of this blog, and what in my opinions binds certain salvageable insights from accelerationism to a reinvigorated Marxist tradition. It is that essential passage from the third volume of Capital that most clearly drives this home:

The real barrier of capitalist production is capital itself. It is that capital and its self-expansion appear as the starting and the closing point, the motive and the purpose of production; that production is only production for capital and not vice versa, the means of production are not mere means for a constant expansion of the living process of the society of producers. The limits within which the preservation and self-expansion of the value of capital resting on the expropriation and pauperisation of the great mass of producers can alone move — these limits come continually into conflict with the methods of production employed by capital for its purposes, which drive towards unlimited extension of production, towards production as an end in itself, towards unconditional development of the social productivity of labour. The means — unconditional development of the productive forces of society — comes continually into conflict with the limited purpose, the self-expansion of the existing capital. The capitalist mode of production is, for this reason, a historical means of developing the material forces of production and creating an appropriate world-market and is, at the same time, a continual conflict between this its historical task and its own corresponding relations of social production.

One small quibble with Jehu, and a semantic one at that: I’m hesitant to describe the breakdown of the capitalist mode of production through this contradiction less in terms of a collapse and more in terms of an explosion upwards. The idea of collapse brings with it the imagery of the the theorists of stagnation, decadence, and progressive decline, and in a time when so many Marxists mistake stagnationist or decadence theories with the effects of the rate of tendency to fall (which, as emphasized in the chapter quoted above, is an accelerative process typified by the oscillation of crisis and subsequent expanded accumulation) such things should be avoided. This isn’t to say Jehu holds this position or makes this mistake—quite the opposite, in fact—as much as there is a need to choke off the rhetorical possibility space that the contemporary gloomerist ideology feeds upon.

Something tangentially related: over at the Urban Future blog Land has begun to churn out his long-awaited book on bitcoin and philosophy in the form of a series of blog posts. In the third ‘chapter’ of the work, he suggests the following:

Critique is anti-Archimedean philosophy, and in this strict sense an intrinsic anti-rationalism. It is directed against the pretensions to super-ordinate theoretical leverage which define metaphysics. Every claim to exception from immanence falls prey to it. Its sole empirically exorbitant proposition is that the whole permits no oversight. No ‘view from above’ can be true. Critique thus supplies the schema for that flat epistemology which empiricism requires and fails, itself, to produce. Its historical mission is to make the world safe for empiricism (i.e. techno-science). It can therefore be understood as modernity’s watchdog. Liberal civilization knows no higher principle of security. Its enemies are ‘churches’ with global ambitions, which is to say universalizing abstract-ecclesiastical authorities. When all relevant terms are stripped of encrustation with maximum rigor, critique is accurately characterized as anarchism in philosophy. It is that, alone, which cannot know any higher law. Whatever tries to transcend it can only repeat it, or less. We call this time, which can never be anticipated or out-lasted. Above Temporalization there is nothing. To engage in critique is to think in the name of time.

Given the correlative relationship between, on the one side, capital as a self-expanding substance and the historical epoch of modernity, and on the other between the development of productive forces and the development of techno-science (such as the case with the general intellect), the notion reading the above from the point of view of the horizon of explosive negation becomes a tantalizing suggestion.