Accelerationism combines a transhumanist techno-optimism with a Marxist analysis of the dynamic between the relations and forces of production. Its proponents argue that under capitalism, modern technology is constrained by myopic and socially destructive goals. They argue that rather than abandoning technological modernity for illusory homeostatic Eden we should exploit and ramp up its incendiary potential in order to escape from the gravity well of market dominated resource-allocation. Like posthumanism, however, Accelerationism comes in several flavours. Benjamin Noys (who coined the term) first identified Accelerationism as a kind of overkill politics invested in freeing the machinic unconscious described in the libidinal postructuralisms of Lyotard and Deleuze from the domestication of liberal subjectivity and market mechanisms. This itinerary reaches its apogee in the work of Nick Land who lent the project a cyberpunk veneer borrowed from the writings of William Gibson and Bruce Sterling.
Land’s Accelerationism aims at the extirpation of humanity in favour of an ”abstract planetary intelligence rapidly constructing itself from the bricolaged fragments of former civilisations” (Srnicek and Williams 2013). However, this mirror-shaded beta version has been remodelled and given a new emancipatory focus by writers such as Ray Brassier, Nick Srnicek and Alex Williams (Williams 2013). This “promethean” phase Accelerationism argues that technology should be reinstrumentalized towards a project of “maximal collective self-mastery”. Promethean Accelerationism certainly espouses the same tactic of exacerbating the disruptive effects of technology, but with the aim of cultivating a more autonomous universal subject. As Steven Shaviro points out in his excellent talk “An Introduction to Accelerationism”, this version replicates orthodox Marxism at the level of both strategy and intellectual justification. Its vision of a rationally-ordered collectivity mediated by advanced technology seems far closer to Marx’s ideas, say, than Adorno’s dismal negative dialectics or the reactionary identity politics that still animates multiculturalist thinking. If technological modernity is irreversible – short of a catastrophe that would render the whole programme moot – it may be the only prospectus that has a chance of working. As Shaviro points out, an incipient accelerationist logic is already at work among communities using free and open-source software like Pd, where R&D on code modules is distributed among skilled enthusiasts rather than professional software houses (Note, that a similar community flourishes around Pd’s fancier commercial cousin, MAX MSP – where supplementary external objects are written by users in C++, Java and Python).
This is a small but significant move away from manufacture dominated by market feedback. We are beginning see similar tendencies in the manufacture of durables and biotech. The era of downloadable things is upon us. In April 2013, a libertarian group calling themselves Defence Distributed announced that they would release the code for a gun, “the Liberator”, which can be assembled from layers of plastic in a 3 D printer (currently priced at around $ 8000). The group’s spokesman, Cody Wilson, anticipates an era in which search engines will provide components “for everything from prosthetic limbs to drugs and birth-control devices”.
However, the alarm that the Liberator created in global law-enforcement agencies exemplifies the first of two potential pitfalls for the promethean accelerationist itinerary. The first is that the democratization of technology – enabled by its easy iteration from context to context – does not seem liable to increase our capacity to control its flows and applications; quite the contrary, and this becomes significant when the iterated tech is not just an Max MSP external for randomizing arrays but an offensive weapon, an engineered virus or a powerful AI program. I’ve argued elsewhere that technology has no essence and no itinerary. In its modern form at least, it is counter-final. It is not in control, but it is not in anyone’s control either, and the developments that appear to make a techno-insurgency conceivable are liable to ramp up its counter-finality. This, note, is a structural feature deriving from the increasing iterability of technique in modernity, not from market conditions. There is no reason to think that these issues would not be confronted by a more just world in which resources were better directed to identifiable social goods.
A second issue is also identified in Shaviro’s follow up discussion over at The Pinocchio Theory: the posthuman. Using a science fiction allegory from a story by Paul De Filippo, Shaviro suggests that the posthuman could be a figure for a decentred, vital mobilization against capitalism: a line of flight which uses the technologies of capitalist domination to develop new forms of association, embodiment and life. I think this prospectus is inspiring, but it also has moral dangers that Darian Meacham identifies in a paper forthcoming in The Journal of Medicine and Philosophy entitled ’Empathy and Alteration: The Ethical Relevance of the Phenomenological Species Concept’. Very briefly, Meacham argues that the development of technologically altered descendants of current humans might precipitate what I term a “disconnection” – the point at which some part of the human socio-technical system spins off to develop separately (Roden 2012). I’ve argued that disconnection is multiply realizable – or so far as we can tell. But Meacham suggests that a kind of disconnection could result if human descendants were to become sufficiently alien from us that “we” would no longer have a pre-reflective basis for empathy with them. We would no longer experience them as having our relation to the world or our intentions. Such a “phenomenological speciation” might fragment the notional universality of the human, leading to a multiverse of fissiparous and alienated clades like that envisaged in Bruce Sterling’s novel Schismatrix. A still more radical disconnection might result if super-intelligent AI’s went “feral”. At this point, the subject of history itself becomes divided. It is no longer just about us. Perhaps Land remains the most acute and intellectually consistent accelerationist after all.
Roden, David 2012. “The Disconnection Thesis.” The Singularity Hypothesis: A Scientific and Philosophical Assessment, Edited by Ammon Eden, Johnny Søraker, Jim Moor, and Eric Steinhart. Springer Frontiers Collection.
Srnicek, N.and Williams A (2013), #ACCELERATE MANIFESTO for an Accelerationist Politics, http://criticallegalthinking.com/2013/05/14/accelerate-manifesto-for-an-accelerationist-politics/
Sterling, Bruce. 1996. Schismatrix Plus. Ace Books.
Williams, Alex, 2013. “Escape Velocities.” E-flux (46). Accessed July 11. http://worker01.e-flux.com/pdf/article_8969785.pdf.
There’s a very interesting and instructive conversation between Daniel Rourke and new media artist Hito Steyerl at Rhizome. Reading Steyerl’s remarks on Renais’ and Marker’s migration from Celluloid to Web I imagined them evoking perplexity and amusement in cold degenerate matter storage long after the death of our sun.
The Posthuman: Differences, Embodiments, Performativity
Call For Papers
September 11th – 14th 2013, University of Roma 3, Rome, Italy
The University of Roma 3, the University Erlangen-Nürnberg,
the University of the Aegean and Dublin City University
are pleased to announce:
The 5th Conference of the Beyond Humanism Conference Series
The specific focus of the Conference “The Posthuman: Differences, Embodiments, and Performativity” will be the posthuman, in its genealogies, as well as its theoretical, artistic and materialistic differences and possibilities. In order to guarantee a systematic treatment of the topic, we will particularly focus on the following themes:
1 What is the posthuman? Have humans always been posthuman? If so, in which sense? Is the posthuman a further evolutionary development of the human being? What are the implications of gender, sex and race, among other differential categories, for the embodied constitution of the posthuman? Do posthumans already exist? What is the difference between the posthuman, the transhuman, the antihuman and the cyborg?
2 Philosophical issues concerning the genealogies of the posthuman: Which traditions of thoughts are significant to the posthuman theoretical attempt to postulate a post-dualistic and post-essentialist standpoint? What are the differences between the genealogies of the posthuman and of the transhuman? What points do they hold in common? Is the posthuman a Western-centric notion? Could non-dualistic practices such as shamanism be accounted as posthuman?
3 Bioarts, Body Art, Performance Art and the Posthuman: Which kind of art can be seen as leading towards the posthuman? Is the notion of the posthuman traceable in artistic traditions which precede the coining of the term “posthuman”? Can the posthuman be detected in cultures which have not been canonized by Western aesthetics?
4 Ethics, Bioethics, and the Moral Status of the Posthuman: Does the posthuman lead to a new, non-universalist, non-dualist understanding of ethics? Will posthumans have the moral status of a post-person, or will it be possible for them to have human dignity and personhood? Are human rights necessarily humanistic, or can they be re-enacted within a posthuman frame?
5 Emerging Technologies and the Posthuman: Which technologies represent the most significant challenge concerning the concept of the human/posthuman? Are restrictive national regulations concerning emerging technologies helpful in a globalized world? Do mind-uploading, plastic surgery, and cyborgian practices dissolve the border between human beings and machines? Human enhancement is already happening: should morphological freedom be regulated by social norms, or should it stand on individual choices?
6 Materialism and Posthuman Existence: The notion of matter as an active agent has been reinforced through Quantum Physics, on a scientific level, as well as by New Materialisms and Speculative Realism, on a philosophical level. Is the posthuman grounded in a materialist understanding of existence? What are the ontological, as well as the existential implications of the relationality of matter? Can it be related to a Posthuman Agency? What would a Posthuman Existentialism imply?
7. Posthuman Education: The notion of education in a posthumanist world; the transformation of the roles of teachers and learners in a posthuman social environment; what is the concept of a post- and transhumanist school? Which learning activities are central in a posthumanist educational system? Epistemological considerations about knowledge construction in the posthumanist era need to be considered further.
Papers will be selected and arranged according to related topics. Equal voice will be given, if possible, to presentations from the arts, humanities, sciences, and technological fields.
Major areas of interest include (in alphabetic order):
Animal Studies, Antihumanism, Heritage and the Arts, Postmodernism, and Conceptual Art, Bioarts and Performance Art, Bioethics, Cosmology, Critical Race Studies, Cultural Studies, Cyborg Studies, Deconstructionism, Disability Studies, Ecology, Informatics, Emerging Technologies and Ethics, Enhancement, Evolution, Existentialism, Gender Studies, Intersectionality, New Materialisms, Philosophy, Physics, Posthumanism, Quantum Physics, Science and Technology Studies, Singularity, Spirituality, Speculative Realism, Transhumanism
Other possible topics include, but are not limited to:
· Bioethics, bioconservatism, bioliberalism, enhancement
· Posthumanist anthropology, aesthetics, ecology, feminism, critical theory
· Representation of human performance in technology and the arts
· Enhancement and political discourse, regulation, and human rights
· Humanism, posthumanism, transhumanism and antihumanism in philosophy
· Poststructuralism, postmodernism, and posthumanism
· New Materialisms, speculative realism and quantum physics
· Existentialism, relational ontology, posthuman agency
· Transhuman and posthuman impact on ethics and/or value formation
· Phenomenology and postphenomenology
· Embodiments and identity
· Transhumanism and/or posthumanism in science fiction and utopian/dystopian literature
· Non-dualism in spiritual practices, mysticism and shamanism
· Globalization and the spread of biomedicine and transhumanism/br> · Economic implications of transhumanist projects
· Popular culture and posthumanist representations
· Theology, enhancement, and the place of the posthuman
· Technology, robotics, and ethics
· Cybernetics, artificial intelligence, and virtual reality
· Cyborgs and democracy
· Humanity, human nature, biotechnology
SUBMISSIONS & DEADLINES
We invite abstracts of up to 500 words, to be sent in MS Word and Pdf format to: firstname.lastname@example.org
Files should be named and submitted in the following manner:
Submission: First Name Last name.docx (or .doc) / .pdf
Example: “Submission: MaryAndy.docx”
Abstracts should be received by May 15th 2013.
Acceptance notifications will be sent out by June 15th.
All those accepted will receive information on the venue(s), local attractions, accommodations, restaurants, and planned receptions and events for participants.
*Presentations should be no longer than 20 minutes. Each presentation will be given 10 additional minutes for questions and discussions with the audience, for a total of 30 minutes.
FEES & REGISTRATION
A reduced registration fee of €50 (65USD) will apply to all participants.
SERIES “BEYOND HUMANISM”(site)
The Conference is part of the Series “Beyond Humanism”. The 1st Conference took place in April 2009 at the University of Belgrade (Humanism and Posthumanism), the 2nd Conference in September 2010 at the University of the Aegean (Audiovisual Posthumanism), the 3rd Conference in October 2011 at Dublin City University (Transforming Human Nature) and the 4th Conference in September 2012 at the IUC in Dubrovnik (Enhancement, Emerging Technologies and Social Challenges). This year, the conference “The Posthuman: Differences, Embodiments, and Performativity” will be held at the University of Roma 3, Department of Philosophy, Rome, Italy, from the 11th until the 14th of September 2013.
Semiconductor (Ruth Jarman and Joe Gerhardt) will be presenting a sound art piece using aggregated seismic data from around the world at Cafe Oto in London, Thursday 15 November (A new venue to me, but after a look at their website I’m intending to be a habitué). Also on are computer music artist Valentina Vuksic and Graham Harman, who’ll be presenting a short piece on the philosophy of sound. Looks like a great event so I’m semi-certain to be there.
My own non-Object Oriented take on sound can be found here Sonic Art and the Nature of Sonic Events
Luke Robert Mason with fascinating presentation on the past, present and future of human perceptual augmentation.
Gareth Powell mentioned that he’s moderating a book club discussion of Samuel R. Delaney’s brilliant space opera, Nova over at SFX Magazine and asked me for my take. I’m grading essays just now but wasn’t sufficiently wise to resist, so here it is:
Samuel Delany’s writing has always fascinated me. On the one hand he’s an extraordinarily sensual writer. His futures jangle your nerves. In the ‘Star Pit’ you feel his narrator’s dejection at being confined within a mere galaxy – a galaxy!
But Delaney has also retooled SF to explore identity, language and social ontology. In Stars in My Pocket Like Grains of Sand he portrays an interstellar civilization in which gender is differently coded from ours by shifting the functions of the masculine and feminine pronouns. In this post-gender world everyone is ‘she’ or ‘a woman’ regardless of sex. ‘He’ is reserved for any human/alien object of sexual desire. Reading Stars helps you think of gender as a mutable cultural virus rather than as destiny or “nature” . Delany thus re-engineers theories about the way language mediates thought current in Critical Theory and Poststructuralism and bodies them in an alien flesh we can regard as our own. With his path breaking exploration of queer identity this suffices to make him one of the most important (and underrated) political writers of our time.
It’s been a long time since my first adolescent reading of Nova. I remember being utterly seduced by the sensory detail and complexity of its star-faring future. I didn’t get the sophisticated games with language then, but the colour and difficulty of his world was unlike anything in the ascetic utopias of Asimov or Clark. Also Delany’s work had none of the hideous Oxbridge-Male ennui that spoilt even the greatest of British New Wavers. It was hard SF with Starships, alien skies and cyborgs reconstructed for a poly-sexual heterotopia. Without Delaney, there’d be no Gibson, Sterling and no Iain M. Banks. He could be more important than all of those figures.
Work is being produced at the interface of the bioscience, plastic and visual art, architecture and philosophy that reimagines ecology as a technique of relational technogenesis rather than as the search for a pre-lapsarian presence or balance. Practitioners of this speculative engineering frequently employ Deleuze and Guattari’s notion of the assemblage and Haraway’s figure of the cyborg – “creatures simultaneously animal and machine who populate worlds ambiguously natural and crafted” – as ways of thinking about emergent but decomposable wholes whose parts are not defined by their origin in proprietary regions such as “nature” or “culture”, “the human” or “the nonhuman”.
Rachel Armstrong – protocell engineer, architect and theorist – is one of the leading thinkers and makers in this interdisciplinary field. Her article “The Ecological Human” on the NextNature site offers an appropriately roomy synthesis of emergentist metaphysics, singulatarianism, and slime aesthetics. Armstrong also links to a preview of this evidently great work of Dada-Cyber-Erotica by filmmaker Hans Scheirl. Enjoy.