Is consciousness, then… an autopoietic system, and it’s most basic organic model… the cell? Aren’t all autopoietic systems, then.. conscious, in some degree? Social… political?
What does it matter?
Soon, when the last human has joined the earth, the wind will clatter broken plastic cups across asphalt, into the weeds chocking what had once been a busy street where young trees are reclaiming cities as forests. Of the animals and plants that have survived, none will think the worst of us, none will remember or care. None will blame us for the disaster we brought on ourselves, and on so many others of the living, and once living. None with think us wrong… or right. What will remain, will be neither good nor bad. Our brief span of a million years or so will pass with none to mourn or celebrate our frantic, violent sojourn on this planet.
We are of no importance… except to ourselves. The domesticated animals and plants, the symbiotic, the parasitic, viral and fungal bacterial diseases unique to us, will adapt and change, or vanish with us. It will not matter that we chose to shake our fists at the universe for a few seconds, chose to commit suicide out of stupidity and spite. It really won’t matter. Not at all.
Think about it.
Intuition as method in Philosophy
Are Saudi’s Pushing us to the brink of collapse?
On the (near) Impossibility of successful Relationships
#364 Broken Pavement

9×12″ ink & water color.
DIY Utopia: Floating Cities, Crowdfunding, Disruptive Technologies
The Dark Forest: Literature, Philosophy, and Digital Arts

J.G. Ballard believed that our surveillance society of unfreedom would soon lead its citizens into the dangerous territory of personal and collective forms of psychopathology ‘in order to enlarge the scope of their lives and imaginations’.1
The future is no longer a fictional site for your dreams, instead in our time the future is nothing more than a DIY Toolkit for your psychopathological dreams: a crowdfunding enterprise for building experimental utopias among the ruins of global capital.
Nicole Sallak Anderson tells us that for any technologically advanced society to move forward and truly become a technically and socially sustainable, we must change the story of our lives from competition to collaboration. She also lists the aspects of such a successful transition will entail universal access to information; decentralization of food, healthcare, education, currency, and manufacturing; decoupling of work and personal definition; universal basic income; servant leadership; and a participatory and cosmopolitan democratariat.
Of…
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All for the sake of the dance
The Death of Art
I wrote the following as a comment to a post on Levi Bryant’s Larval Subjects <TheWalkingDead>
This is something I’ve been trying to get my head around for a long time—what it means for an artist or poet to live in a time without ‘posterity’. Hazlitt’s essay on Fame is the clearest statement I can think of for what we have lost. For Hazlitt, ‘fame’ was nothing like what that word has come to signify in popular usage, which is nothing more than contemporary notoriety; it was rather the consolation and hope for poets and artists unrecognized in their own time, who lived in obscurity, whose only reward was their investment in a belief that future generations will surely bestow on them the recognition they deserve, a belief that found support in the company of all the great artists and poets of the past. A kind of immortality akin to that of the Greek heroes of the Iliad. Even when this wasn’t as plainly articulated as it was with Hazlitt’s romantics, it has been present in one form or another, always—for as long as there been such a thing as Art. Walk through a museum. Thumb through the pages of a book on the history of art. Read Homer, or Shakespeare, or Cervantes. There would be your confirmation.
This is an idea that has a history older than history itself—drawing, before the written word, from oral traditions, stories and legends of the ancestors. But who can believe in such a thing now? –hiding in its pockets, as it does—its untenable teleological assumptions—some dreamt up culmination of the human story… or a future that has no end.
This is what the Death of God means to art, to the making of art. I feel this as something so immense, so important—that I’m a loss for how to think about it, how to express it. I suppose, for those who count success as material reward and notoriety, the very noise generated by of their misplaced desire is enough to mask the loss—but it doesn’t erase its effects. The noise of a Contemporary without a Present, exposes the truth… or the lie, as does the frantic, almost hysterical obsession with defending (even while erasing) ‘creativity’ –by demonstrating its usefulness, showing how it’s but another part of our blind collective frenzy to own control and commodify every last living cell and atomic particle in the accessible universe… what are these, but replacements for the old, dead transcendence with which we wrapped– and called upon to justify the erotic jouissance of our childish play–all that we have left now, of what we used to call “Art”? Because Art doesn’t exist without that false transcendence, without what was purchased with that belief in posterity and all that it assumed.
Art is as Dead as God.
And after the fear, the feeling of something precious lost—comes a sense of tremendous relief… terrifying in its own way… but relief! There is no one watching from above… no unborn critics holding our future hostage, waiting in eternally suspended judgment the works of our imagination… where we once had ART… what we have now – is but play, a joyful play that preserves us—for however long or short our stay on this transient planet, in a childhood we need never grow up or out of.
The Trauma of New Materialism, Speculative Realism, and Object-Oriented Ontology
I haven’t been writing much here and hope to rectify that from here on out. I suppose that I’ve found it difficult to write in this medium for a variety of reasons in the last couple of years. Tonight I find myself reflecting on all of the controversies that new materialism, speculative realism, and object-oriented ontology have generated in the last few years. In recent years I’ve heard these vectors of thought criticized for supporting neoliberal capitalism to hating humans to asserting the dominance of things over humans. I’ve always found such criticisms surprising, wondering where it is from which they might come. What is it about these trajectories of thought that elicit so many passions. Is there something new here? I’m not so sure. This evening I came across the following passage in Foucault’s Archeology of Knowledge that speaks to something similar, albeit in a different context.
The cry…
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