—e | Wests div dete ting shay ma] | an acon nectar eee | SS CONTENTS Acknowledgements Preface Introduction: ‘Accelerate the Process’ The Bad New The Destructive Element Heretics of Marx ‘The Road of Excess 1, War Machines CCeuel Razors of Ve Inthe Lunapark Mechanical Ascetcsin Unknown Soldiers 2, Leaps! Leaps! Leap: Communist Accelerationism Inthe Highest Degree Tragic tron Man ‘Tempos Decide Bverything ‘Storming Heaven 3. Machine-Being Mystical Machines Rocketman Sex-Work-Machine 4. Cyberpunk Phutusism The Thrill and Threat of Materialization Techno-Phusturism CCybergothic Remix Stasis Today 1B “ 8 at x * 5 5 59Malign Velocities Accelerationism & Capitalism Benjamin Noysnose Preface Spee! «problem Out ee oft me ei othe scelerting dean tat we nore eve nek te oe tor poder nor and cue me stint Ros tans that ay we ae lala fom of sal stoma That one als ry 1 wan el enter sage sey have ofthe who we hres gn at rg event fing he nwt tee orp proton ior nas thot we sould ener ted acelee t Ne toe tnyhng eon gud hat pened, Such cone ee se cm of ing ee sola an mens ofmennang sey acne Iypeecpialt jet, What era els ter a these of native eon oy ao ae tke tre fli iste igor decntgaen th abate edt peop bee he nnn enn too pe hed cape ta Tcl tom thst dort ape wih he sry. The coe eof th bok niga mn tc when Ta comune th work of Land an th Cpr ae Tesch al (CCRU) wh wring on hes Cones Baul Thi wor at wl dca Capri maeceee tonto f th dee sce bo Cala Formed Inthe Inguge of scents oe Ssntenpoay theory (tcl he wo f Ces Bee tnd Fl Gata Land ad he CORU ngs sbraed ‘sy humanities Lan an coleagus tne Ul {tare stove for new pst tman see boa ny a ofthe te pings dlnum del a ‘ey cine hat the rpton anda op, prow of deterraliaon a hs and oer Ion cpberct oemiv cpl old a longer cnt ening thls full-blown acelerationism alongside discussions ofthe New Right and thie alin to “gsolve’ the state le me, atthe time, £0 coin the term ‘Delesian Thatcheeom Iwas the resurgence ofthese ideas inthe 0s, including the republication of Land's essays? that made me return to these questions and offer a more precise critical description by using the term ‘scceerationisnn’ turns out that term occurs in Roger Zelnany’s scifi novel Lord of Light (1967), which Vd vead. The lunconscious, a usual, works in mysterious ways. Afer my’ initia critical analysis @ new wave of contemporary accelera tionism emerge and it was ths fact expecially a this took place ata time ofeaptalist eri, hat led me to write tis book My aim is not to offer an exhaustive account of acclera- tionisi, but rather to choose ceitain moments at which it emerges as apolitical and cultural strategy In the lnteoduetion I begin with the theorization of secelerationism by a small group of French theorists in the early to mid-1970s, This brief moment of theoretical excess is, Iwill argue, a paradoxical atlempt to articulate a path beyond 2 capitalism that seems to have absorbed and recuperate all opposition. It will provide the key ‘which will unlock the different historical moments of acceer~ tion that I hen trac. Stating with Italian Futurism, I proceed through Comminist accelerationism following the Russian Revolution, fo fantasies of integration with the machine, the (Cyberpunk Phuturism ofthe 0s and ‘0s, she apocalyptic accel srationisn ofthe post-2008 moment of crisis, and the negative form of terminal accleratoniom. fe the final chapter Teturn to the 1920s and 1930s to restage the debate around accelerations through the encounter between Waller Benjamin and Bertolt ‘echt, This scene condenses the problem of acceleration and the production ofthe new In my conclusion want to suggest away fut of the impasse, which doesnt simply counter acceleration witha desir to slow down As this sa work writen out ofthe sense ofthe difficulty oflfeating accelerationism, I don't hope to write epitaph ere. fant deny the appeal of accelerationism, particularly as an esthetic. What I want to do is suggest some reasons for the “tractor that accleraionism exer, particulacly asi appeses as Such a counterintuitive and defetiststeatgy, I gue that this attraction relies on the ways in which accelerationism takes-up ts ite ofextreme and perverse enjoyment. labor under capitals The use by aecelerationists of the coneapt of joussance ~ that French word wsed to refer to an enjoyment so intense ii indi Linguishable from pain, kind of masochism ~is the sign ofthis. ‘Wil acelerationism wants te accelerate beyond Inbor, in doing so it pays attention t0 the misery and joys of Iabor as an experience. IF we are forced to labor, or consigned to the other fell of unemployment, then acelerationism tres to welcome and sramerse us in this inhuman experience. While thls fails as « politcal strategy it tells us much about the impossible experience Of labor under capitalism. We are often told labor, oF at Last “traditional Labor’, is over, the very excesses of accelerations Indicate that labor is ill a problem hat we have not solved. That T think the accelerationist solution of speeding through labor is false will become evident, This does not, however, remove the problem tel. Benjamin Noys Bognor Regis, 2018 Introduction: ‘Accelerate the Process’ Don‘ start from the good old things but the bad new ones. Bertolt Brecht ‘The Bad New {want to begin with the moment when the strategy of acceler ating through and beyond capitalism was first explicitly theorized. This took place in France in the early t0 mid-19705 tnt three books, each appropriately trying to outdo and out vrcelerate the other in the afempt to giv this strategy its most provocative form. It is these works that frame the debate Tonceming acceleration and which probe the tense relation petween stetegies of acceleration and the solvent foros of capitalism. "The fiat is illes Deletze and Blix Guat’ Ant-Oedipas Capitation and Schizophrenia (1872), which, a8 ie tle suggest, was devoted to a scathing critique of psychoanalysis for Tonfining the foree of desire within the Oedipal grid. The fmbitions ofthe book, as is subtitle indicates, went far beyond this, Deleuze and Guaitarl reevaluated schizophrenia 25 the signature disorder of contemporary capitalism arguing tht the breakdowns ofthe schizophrenic were failed atempts to bresk though the Units of capitalism. Capitalism was unique for unleashing the forces of deterstoialization and decoding that ‘ther social forms tried to constrain and code. This release was, hhoweves, always provisional on a reterritosalization that dragged desire back into the family and the Oedipal matrix recoding what it had decoded. Deleuze and Guattar’sstategy for revolution was posed in a series of rhetorical questionsty te But which is the revolutionary path? Is there one? ~ To withdraws from the world market, 9& Smit Amin advises Third ‘World Countries to do, in a curious revival of the fascist ‘economic solution’? Or might i be 10 go In the opposite direction? To go further sil that isin the movement of the market, of decoding and deteritoraization? For pechape the flows are not yet detersitoriaized enough, not decoded ‘enough, from the viewpoint ofa theory and practice ofa highly schizophrenic character, Nt to withdraw from the proces, but to go further to ‘acelerat the proces as Nietzsche put it this matter, the truth is that we havent seen anything yet It is obvious that sf we follow Samir A countries delink from capitalism we are atthe risk being chided with incipient fascism. Instead, we have to follow Deleuze and CGuattaris Nietaschean preference to ‘accelerate the process’. To break the limit of capital requires further detrsitorialization and decoding, beyond the consteaints of the Oedipal family and of capitalist economy, This leads to the new figure ofthe 'schiza’, ‘who sno longer the ‘limp e9g’ of the schizophrenic locked inthe asylim but ¢ kind of relay for all the uncontinable Kiguid and accoerating flows of detersitriallzation; in Nietzsche's ‘sehlzo! Aelisium he announced ‘Tam all the names of story’? [No doubt this is only one extreme moment af a provocative work, which also offers other pathways to analyse the opaque and inertial forms of capital. That said, the recommendation that wwe reach absolute deteritorialization by accelerating the tendencies of capitalism is explicit enough. OF course the aim of such acceleration is not to teinforee capitalism but rather t generate its meltdown, Marx and Engels, in The Communist ‘Manifesto (1888), used the metaphor of capital asthe ‘sorcerer’ apprentice’, unleashing forces it cannot contol? Deleuze and GGuattari stand in this Hneage, pushing Marx along the line of hard-edged excess that ruin all values, including the vale that fs suggestion that isthe core function ofcopitalisn itself, This sa metaphysics of production as desring-prodution, which can trace and exceed pitas fores of production, Tn reply, JeanFrangais Lyotard argued that Deleuze and Guattari hadet gone far enough, Their celebration of desire still supposed that it formed some kind of exterior force thet capitalism was parasitica to, and which we could tur to 38 a alternative, Instead, Lyotard’ Libidnal Economy (1974) insisted there was only one libidinal economy’ the libidinal economy of capital ite, We cannot find an innocent” schizo desire, but instead have only the desir ofcapltalism to work with In what fs perhaps the most notorious accelerationist statement ofall Lyotard didnot shy aveay from the implications of his position: the English unemployed did not have to become workers to avive, they ~ hang on tight and spit on me ~ enjoyed the hysterical, masochistic, whatever exhaustion it was of hanging ‘oni the mines, in the founds, in the Factories, in hel, they enjoyed it enjoyed the mad destruction oftheir organic body which was indeed imposed upon them, they enjoyed the ‘decomposition oftheir personal identity, the identity that the east tradition had constructed for them, enjoyed the disso Tutions of their families and villages, and enjoyed the new monstrous aonyiily of the suburbs and the pubs in moming and evening Lyotard dene te oft pois ta would nat at he wvter tere aination in their sparton from het Thun, Wee boy, and the orgie Instead Lyotard rages atthe worker experiences vse, a masohisic Fietue, in te impoed mad destucion’” of ttt body nursing Lytrs remot hin most of iriend on telat andeven woul ite fer Ln! Eve os hit “evil book’ $tee Im contrast fo Deleuze and Guattan’s reworking of Marx's ‘ndden abode of production’ a force of deste, Lyotard remains on the surface. His is metaphysics of credit and speculation, in Which vale is generated fom the shifting relations of trade and exchange that accelerate beyond the constraints of actual production, Tis acount for Lyotard’s weird promotion of the ocr of mercanilism ~ as aticulsted in France in the seven teenth and eighteenth centuries, this is an econornle doctrine that sims to contol foreign trade in oder to secure a positive balance of trade. In Lyotards hands this doctrine is retooled as 2 2er0- sum game of loting that revels capitalist libido asthe obsession with euerency as intent. Jean Bauslillad’s Symbolic Exchange and Death (1976) would crtilze both Lyotard end Deleuze and Guatar fr their nostalgic attachment to desire and the Kbidinal as oppositional forces (Only ‘death, and death alone incarnated a reversible function that could overturn the omnivorous coding capitalism imposed ® ‘What Baudrillard found in death was a symbolic’ challenge that exterminated value by reterang toa pre-capitalist economy of the challenge ofthe gift, which was now linked to exceeding the forces of capital by ‘magica’ versal Baudrillard, however, takes a distance from by disputing the metaphysics of production that underlay ‘Marxism and these dissident currents. In The Miror of Production (1973) he had already critiqued ‘an unbridled romanticism of productivity’? For Baudrillard what accelerated was not some force of libidinal flix or Pow, but catastrophic and entropic negativity that floods back int the system causing it to implode slerstionism the result i a ternal accelerations. Tis san accelertionist metaphysics of inflation ~ not simply capitalist inflaton, which hollows out the function of money but also a superior symbolic exchange that Snsinuates itself within capitalist exchange and accelerates this process. While Beudsllard does not celebrate production or the circulation of Iiido, he tracks the inflationary bubbles of money 0s signs of capitalism evacuating itself of meaning end valve Tris an irony that Lyotard, responding to earlier versions of ‘audellare’s argument, bad already suggested that: ‘there i sch libidinal intensity in copialit exchange os in the alleged “ymbolic’ exchange’® Mocking Baudrillard’ anthropological turn tothe ‘primitive’ Lyotard stated there was no ‘good hippy’ to practice symbolic exchange, ony the dese of eapta.? What “Lyotard suggested was that even death was no way out of capitalism, which was the only game in town. The result was that Baudrillacd’s faith in another principle of exchange was risgwided, at capitalism could absorb and parasite on any symbolic exchange In this dizzying theotetical spiral we can see commor iy accepting that accusation: each accuses the other of notre they aze fully immersed in capital and trying to hold on 49 & point of escape: desire, Iibio, death, Each also embodies « Daitcular moment of capital: production, eet and inflation. ‘The ress that each intensifies a politics of radical immanence, of immersion in capital tothe point where any way to distin fish a radical strategy from the strategy of capital stems t0 ‘isappene completely. ‘The Destructive Element tn Joseph Conead’s novel Lard Jim (1900, the character Sti ives some (for Conrad) characteristically enigmatic advice: ‘Arman thats born falls into a dream lke aman who falls into the sea. IF he tries to climb out into the air as inexpetienced oople endeavour to do he drowns ~ nit war? .. NotT tel You! The way isto the destructive element submit yoursell, na with the exertions of your hands and feet in the water hake the deep, deep sea keep you up.So if you ask me ~how tobe?His answer: “In the destroctive element immerse:%® These theoretical accelertioists take Stein's advice to ear, We fall ino exptalis and rather than try to climb out, we have to submit and svi with the expitalist current “This seacton could be seen as a result of the defeat of the hopes inspired by the revolutionary evens in France, which are condensed in the signifier ‘May ‘68. At the time Deleuze and ‘Gunttas, Lyotard, and Baudrilled were writing this fest was rotevident and many others were working throughout the 1970s lize the struggles unleashed in ’68. Those to sustain and radie thee the tenergies would fade into the reactionary 1980s, and eevlerationst positions of Deleuze and Guattar, Lyotard, and Baudrillard would become prescint, Their postions registered the durability of capitalism and its ability to spread Its {Gomination, often by recuperating forms of struggle, The totale {aingetfecs of eapital would appear capable of rling-uprevol- ttonary advance, making the search fora revolutionary subject putaide of capitel superfluous, While Deleuze and Guattart would maintain faith in new revolutionary subjectiviies ~ the chizo,, and what they would later call ‘minor’ becomings ~ Lyotard and Baudrillard would more firmly embrace dises- chantment Fa from simply being sigas ofthe times these aceterationist formations gained resonance as predications of the bad days t fom, They would find more purchase inthe ‘polar nigh ofthe 1980s. At that point rising fears of muclear destruction, a glaciated Cold Wer, and the beginnings ofthe neoliberal counteroffensive, fered a elt experience of closed, imo termina, horizons. Being ® teenager at that time was to lve in an atmosphere of ambient Ciread, summed-up for me in viewing the staumatic BBC post uclearattack film Threads (1984) and the paranoia of Troy vrnay Martin’ Edge of Denest (1988). Tt has recently been revealed that Whitehall planners had formulated @ nucewe war game scenario with the suitably chilling codename Winter-Cimex 3, My Inter reading of Baudrillard’ Inthe Shadow of the Sint Majoritis, published inthe Semiotext(e) Foreign Agents series of litle black-books, produced an immediate sense of recognition Of this mood. Batdillards implosive theorzation would be truer to the inortil nature of capitalism, disputing acceler onist images of ever-expansiveeapitalim, ‘The reaton theoretical accelerations caught this mood was precisely because it was formulated in the mid-1970s, a the beginning of the long capitalist downturn, These hymns to the excessive powers of capitalism were articulated in the fae of cvisis the’ ol era the abandonment ofthe got standard, and the erss of productivity, as well asthe political crisis of legil= ‘mation (Watergate, ee). In 1972 &he Chub of Rome published The Limits to Growth, which used computer modelling to argue that capitalism was undermining the material bases of ite own ‘sucess So, in a strange way ths theoretical moment of acceler tioniam seemed tobe unning against the current of capitalism entering a period of stagnation, deceleration, and decline, On the other hand, however itappeared predictive of he sudden ‘acco: craton’ of eyberetc and financial forces that would form the basis for neolibraism, signaled by the election of Margaret ‘Thatche in the UK in 1979 andthe election of Ronald Reagan in the USin 1980. The fat that in particular, Deleuze and Guatear’s term ‘dotertoislization’ would find a fecund future in being used to describe neoliberal capital is one sgn ofthis, ‘These models formulate, in advance the common sense ofthe 90s that thor is no altrnative’ (TINA). If we follow the career of accelerationism across these moments we sae i engaging and engaging with the closing of the horizon of capitalism, It offers a vay of understanding the continuing penetration of capitalism = horizontally, across the world and vertically, down into the very pores of lle and also, of celebrating this a the imminent sign of transcendence and victory. Ou immersion in immanence {is required to speed the proces tothe moment of transcendenceas threshold In this way immanence is paired with a (defered) transcendence and defeat i trned into victory. At the same tine UJofeat i registered by these forms of theoretical acseratonism in the form of ecstatic suffering of oussane, experienced in our Alepening immersion Hereties of Marx “This theoretical moment involved a strange fusion of Marx ad ‘Netaache, It took from Nietzache the zpocalypti desi to “bres the world in two!, and the need to push through to compete the rill, the collapse of vals, hat fics our euture, Nietzsche thd not decry the collapse of values, Dut saw these runs asthe posts to move beyond the lini of Western ex. This would be fused with Manés contention that Nstory advanced by the bad sda, which welcomed the solvent effects of Tapitaliam in dissolving the old world.” The result was Nictrchean Mare, a Marx of force and destruction. In 1859 we find Mars aymning the productive powers of force! [No social order is ever destzoyed before all the productive forces for which itis sufficient have been developed, end-new superior relations of production never replace older ones before the material conditions for their existence have nated within the famnework of the oe soe. In this modelling we have a teleology ~ the linear passage through diferent modes of production ix which communism tolves the riddle of history and promises a supesior mode of productivity one nt aubject tothe antagonism of nit, ‘Perhaps the most controversial moment of the ‘Nitzschean Macs the series of ariles he wroteon India In his 1853 arte he Future Results ofthe British Rule in India’ Marx sessed how British colonialism would disrupt the ‘stagnation’ of India tre appears to welcome the violence of colonialism, the atival of Industry, and the rallways, a8 a necestary shattring of the old sways. Even this is, however, equivocal, Marx notes that bourgeois ‘progress’ always involves ‘dragging individuals and peoples through blood and dirt’ and that British colonialism as hratdly brovght anything beyond destruction.* For Marx it would only be through social revolution that these “develop iments! could be appropriated to forge a just society. ‘While there is a teleological Marx of development and production, Manx als insisted eat capitalism doesnot automat fally lead t communism, ls The Communist Manifesto Marx and Engels argued that capitalist vals posed the choice between the ‘commen main of the contending clases’ and ‘the revolutionary econsttation of society at large. Marx welcomed worker steuggls to reduce the working day and to struggle aginst the despotism ofthe factory; he did not argue that i would be better it factory conditions got worse so workers would be forced into revolt, Te fat that history advances by the bad side does not tnean we should celdbrate the "bed side’, but rather recognize this the ground on which we stroggle, which must be negated to consitute a new and just socal order. ‘The theoretical aceleatiniats try t© break this islet of redemption by emphasizing only the vilent moment of eeative estcuction. In place of the just soclety generated through ‘iruggle, itis acceleration that becomes the vehicle of den ‘hanted redemption, This makes them heretics of Mass. While the classe theoretical acceleratonists often adopt Nietscheen themes of contingency and chance, in terms of acceleration they tend to reinstate the most feleologia) forms of Marxism, To resolve this problem accelerationism projects contingency on £9 Capitalism, which becomes an ant-feleological, of ‘acephallc’ (headless) social form. In making this projection the ecelere- tionists take as fact capitalism's fundamental fantasy of self- engendering production, They are an archetypal instanceof the fetishists of capital,sete Certainly such a fantasy of self-engendering production is resent in Marx, as we have see, [thnk that the ctique ofthis fantasy isa fundamental necesity. While we can certainly only begin to construct a just society onthe ground of what exists this doesnot ental accepting al that exists o acepting what exist as itis given, This isa crucial politcal question: how can we crate change out ofthe bad new” without replicating it? Ofcourse, the sccelerationist answer i by replicating more because replication ‘wil load to the ‘implosion’ of capital. Replication, however, reinforces the dominance of capitalism, leaving us within capital 15 the unsurpasiable horizon of our time ‘The Road of Excess Ik might be eosy to dismiss theoretical acclerationism as 3 malady of those who take theory too far, spinning-of inta abstract speculation. Infect, the very point of accelerations is going toe far, and the revelling and enjoyment engendered by this immersion and excess, They push into the domain of abstraction and speculation which, withthe financial crisis, is ‘evidently the space of our existence. I am sceptical that such a ‘road of excess wll in Wiliam Blake's words, lead 'to the palace of wisdom’. fe does, however, lead us 0 thnk what this excess fand abstraction might register. If acelerationism is not the revolutionary path i may be the path that records, in exaggerated and hyperbolic form, some of the seismic shifts of ‘apitalist accumulation from the 1970s to the present. ‘What acceleratiniamn registers in particular are wo contra= dictory tendlines: the fest is that of the real deceleration of ‘apitaliam, in terms of a declining rate of return on capital Javestment, which has led to a massive switching into debt. The second isthe acceleration of fnancialization, deven by the new computing and cybernetic technologies, which themselves create an image of dynamism. OF cours, this ‘contradiction’ of decor ation and acceleration speaks to & dual dynamic as capitalism luies to restart processes of accumulation by acceleration. The financial crisis that began in 2008 brought this contradiction to the point of collapse. It is in this double dynamic that accelerations finds its ‘theorization, answering deceleration with the promise of 2 new acceleration, deiven by fith in new productive forces that come fnline and disrupt the ideological humanism that tenls to be copialian’s default ideology In capitalism we are treated as free agents, although always fee to choose within the tems set by the asker, Accelerationits reject this “humanism by embraclg, dehumanization. They take wtterly seriously the Marxist argument concerning the dehumanizing aspects of capitalism and they alto take seriously those ideologues ofthe market who try todehumanize us into ‘mere! market-machines. This accounts for the instability of accelerationism, which is poised on this faultine, I also speaks to the postion of labor within capitalism: at nce necessary, a8 Marx noted, to the production of value, while also constantly squeezed out by machines and unemployment For Marx capitalism is ‘the moving contradiction’, which presses to reduce labor time toa minimum, while it posits labor time, onthe othe de, ax sole measure and source of wealth." “This contradiction has only become more and more striking over the last forty or so years. The place of labor has shifted, at least fn counties like the UK and US, from manufacturing tothe 90- called service economy (although this shift should not be overstated). It has also been displaced geographically and isplace in form ~ dispersed beyond the concentrated forms that once held or seemed to hold, At the same time, many of tus work longer and harder. The relief that technology was supposed to bring from labor merely leaves less labor doing more work, No longet, asin Mars day, ace we all chained t© factory machines, bul now some of ws eatry our chain around ‘with us, in dhe form of laptops and phones,My suggestion is that accelerationism tris to reengage with the problem of Iabor as this impossible and masochistic feperience by reintegrating labor ito the machine. In what follows, we will see this fantasy of integration the ‘man-machine {ote the gendering), that might at once save and transcond the laboring body. This will take various forms, at once radically dystopian and radically utopian. Rather than taking this a8 a sotution, Iwill argue Iti a symptom. If we take acceerationism Cciticaly then we can use tt gage the mutations of labor and Its cesistance to integration within capitalism and the machine ~ including sabotage, stekes, and more enigmatic forms of passive resistance. The stress of uheoretical accelerationism on our fnmersion in capitalism will prove central to unlocking the various cultural and historical moments I will trace in ths book, It is the extremity of scceeratonism makes it the most useful ‘agnostic too. 1 wil also allow us to try and break the appeal ‘of acceleration, War Machines ‘To vist Gabriele D/Annunaie's villa and garden at Cardone Riviera on Lake Garda isto experience the commemoration of speed asthe essential sign of modernity. This it speed vectored through thot other sign of modernity: mechanized atl heyond his poetry, the villa and garden aze D’Annunzi's truly preigurative artworks of the twentieth century. The Vitoria legit alan! (The Shrine of Taian Victories), as the estate is themed, isa omarkable and disturbing testament to the ‘man ‘schine of D’Annunzio's protofutuist and prtotasist vision Tr contains all he speed machines’ that embody this aesthetics of eceeration and wat. There is the Motscfo Armato Siturente MAS-96 antisubmarine motorboat D’Annunzio captained, anc the name of which he détouened into the Latin motto Memento audere sniper ~“nemember always to dare’). The SVA-S aeroplane fn which he few to deop propaganda leaflets and bombs in the ‘Yolo si Viena’ (Flight over Vlenna’) as squadeonTeader of the La Serenissina’ 87% fightersquadzon on 9 August 1918. The most stiking machine is the warship Puglia, donated by the lian government and now embedded into the hillside The phallic ship thrusting from the hillside seems to embody ‘exactly the masculine and protofasclst mastery over nature BY technology and acceleration. D’Anmunzio wrote thatthe prow of tr wvarship was a monstrous phallic elongation’? It embodies ‘hat Paul Virlio, weiting of the Ilian Futurist BT; Marine Calle the “inhuman type’ an animal body that disappears isthe Superpower ofa metalic body able to anna ne and space through its dynemic performances”® D'Annunzio's personal motto per non drmiv’ (In oeder no to sleep’ captures perfectly in advance, this vectoring of human will into a mechanized Ce EESExcrementl or cannibal hostility now shapes the decomposing culture of capitalism. The impasse of Godard’ flm was to be saved through politcal praxis, but the decomposition of capitalism and of that proxis makes the ‘levelling’ of Weekend if least necessary agai. Ia this way itis the at ‘adically fay’, terminal document of negative accolerationism. It is at once Is most extreme sti form, but tps over into the abstract viding that figures our moment 7 Emergency Brake Fredric Jameson, reflecting on the contemporary moment, comments that we may pause to observe the way in which so much of left politics today ~ unlike Marc's own passionate commitment £9 ‘streamlined technological future ~ seems to have adopted as Its slogan Benjamin's odd idea that revolution means pling the emergency brake on the rinaway tain of History, 28 though an adiltedly runaway capitalism itself had the monopoly on change and futrity* tn light of the persistence and resurgence of acceerationism Jameson's charactriation of the contemporary lft is dubious ‘Acceleration hasnt gone away, and Jameson's own retooled productivism is part ofa “passionate commitment toa steam- lined technological futute’ tht persists and even increases at oUF moment of crisis T want fo pause on Jameson's reference to Walter Benjamin's ‘od idea! that revolution might be an act of deceleration inter ruption, or stopping the ‘runaway train of History. This ‘bviously suggests a counter to neceleratonism. The reference i to the notes for Benjamin’ 1940 essay ‘On the Concept of History, where he writes: ‘Marx says that revolutions are the locomotive of world history. But perhaps it is quite otherwise Pechaps revolutions area attempt by the passengers on this trait namely, the human race ~ to activate the emergency brake? For Jameson, obviously this canception i an ‘odd ide’ because i is A failure fo measure up to Marv’s own embrace of capitalism, and apitalist production a the candiion of revolutionary change.Perot Benjamin's ‘odd idee’ hac an expllet context. This was the critique of German Social Detnocracy, especially in Thess XI of ‘On the Concept of History’, where Benjamin chided it for ‘moving with the cursent? The conformity of Social Democracy to the ideology of progress and acceleration, and not least techno logical progress, meant tnt it was unable € grasp the dynamic fof fascism and unable to critique capitalism effectively. Beyond this historical argument Ivant to suggest that thee is something more to Benjamin's ‘odd idea’, both then and now. 1 ae return to Benjamin’s work we can see that i is closely engaged with questions of acceleration and production, especially in bis dialogue with Bertolt Brecht. After they met in ‘he late 1920s Brecht and Benjamin engaged in an intense debate lover how to subject capitalist production to “refunctioning’ (Cimpinktionierung)4* While this took place in a very different Fistorical context ~ the fallure of the revolutionary wave after 1917, inflation in Germany and global capitalist crisis, and the rise of fascism ~ the Brecht/Benjamin debate resonates in our moment. Invocations of Weimar, the 1929 Crash, and anietes of Incipient fascism or war, have become familiar tropes in commentary on our criss, This eather speculative connection, but Breet endl Benjani offer resources to interrupt a capitalism locked-into crisis and destruction. Over the Dead Body of Capitalism Gershom Scholem suggests that Brecht entered Benjamin’ Ife in 1928, as an ‘elemental force We ean read this ‘orc’ as Brechts insistence on the reworking of production. When Benjamin came to know Brecht in the early 1990s, Brecht was articulating his critical practice of cultural and political production to come to terms with the cxsi-rdsen and desteuctve effects of expital in the wake of 1929 and the experience of German inflation 'A key statement is Brecht’s poem “The Proletariat Wasnt Born In a White Vest (Das Proletariat ist nicht eer essen Wisto _getorn] (1998), The poem presents a liany of capitalist decline, before concluding: ‘oh, on that day the proletariat will be able to take charge of a /culture reduced to the same state in whch it found production: in ruins The proletarian is not the ‘clean’ ‘movlerist nev man, but i wiling to get his or hr hands diy ‘This is the only class abe to grasp and resolve the ‘ry’ runs of capitalism. Alain Baio argues that Brech's poem Is fouled on the ‘esental thematic [that] the new can only come aout asthe seizure of a ruin, Novelty will only take place on the basis of fully accomplished destruction’? The proletariat dities itself ‘with completing the work f destruction on capitalism, ut in the service of a new communist production. The ruin of capital is ‘what Badiow cals» ‘nourishing decomposition’ * Brecht is suggesting the ress ofthe ruins of capitalism, and this can take provocative forms. Like the Soviet avant-garde Brecht is not afraid to engage with the worst elements of capitalism: Behaviourism is a psychology which begins with the needs of ‘commodity production in order to develop methods with hich to influence buyers, Le, it is an active psychology, progressive and revolutionizing athode (Kathoxen). In Keeping with its capitalist function, 4 has its limits (the reflexes are biological lyin few Chaplin films ae they steady social), Here, to, the path leads only over the dead body of capitalism, but here, to, this sa good path? recht’ ‘cefunetioning’ tuens on the most extreme forms of capitalist technology as the means to nda ‘good pat over the “dead bouly of capitals We have to traverse what Benjamin calls ‘the dity diapers ofthe present? Again, what is crucial here isnot ust the aie or waste produced by capital but, as we saw with terminal accelerations, the nec to dig into tis dirt to produce the new.i ite In his “Conversations with Brech? Benjamin mentions ‘the destructive aspect of Bros character, which pus everything in ‘danger almost before it has been achieved’ That Brecht is one fof the models for Benjamin's essay "The Destructive Character’ (0931) is, by now, ¢ commonplace." Brecht’ ‘destructive character’ provoked Benjamin to think about destruction and production, While the Benjamin essay can be taken asa manifesto for destruction, i s alo a manifesto for the retooling or refune= tioning of production. “The Destructive Characten’ destroys to clear the way for something new. This moment of production, however is predicated on interruption. In this chapter I want to trace this thinking of interruption in Brecht and Benjamin asa ‘complication of any resort to aceolerationism. The Slob Irving Woblfarth has noted that Benjamin's destructive character What kind of eviction order? T want to suggest this is an eviction order executed By a slob. In Fredric Jameson's 1998 book on Brecht he pose the Brechlian energies of production and praxis against the stasis of our apaque and financilized postmodernism, Reflecting fon Brecht’ pre-Marnist work da! (1918) Jameson identifies the character Baal with the figure ofthe slots js ‘the efficient executor of an eviction order" “These are the slobs of literature rather than its zombies oF living dead: creatures of physical and vestimentary neglect satyr dirty old men, and the like, they are the archetypes of appetite, surging up from popular eultre (rather than with ‘supreme villains el manifestations of ev, fom the lettered) “This figure is destructive, i the sense, a8 Jameson says, that they ferapt and break the furniture. Jameson notes that: The Brechtian aversion to respectability ia general is richly documented in the early works — with Bar ait virtual allegory the Marxian tum is thereby able to tap those “antisoclal” energies for a new and more productive engagement with the negative" So, the seemingly ‘purely’ destructive slob dows not simply disappear in Drecht's embrace of Marxism and production, In fat the slob persists within the moment of production as a moment of interruption. Brecht short story ‘North Sea Skeimps’, probably writen around 1926, and subtitled ‘or the modern Bauhaus apastment is an allegory ofthe slabs interruption. I tells ofthe visit of “Miller and the narato tothe apartment of ther wartime friend Kampert, Kampest is committed to a Ife of luxury alter his experiences in the trenches ofthe First Woeld War and, having ‘married into money, fulfils his dream. The apartment is now perfect Bauhaus, whereas before: ‘lt was two plain bourgeois rooms, You know the kind of thing, cramped to start with and then stowed to the gunwales with furniture! (9) The alle room, the delicate blinds, and the lack of pictares, ive the narrator, and particularly Mller, to distraction: ‘What istated Miller was the flat. He was completely weong bout this. twas a very pleasant fst, not at all ostentations Bat think Miller ast could not stand the carefully contrived harmony and the dogmatic funetionalism of tang longer (82) Although Mille has brought a present of Nosh Soa shrimps he ‘sends out Kampert on a fase ervand to buy some, and then proceeds to redecorate, He violently rearranges the furniture, tears down the blind, and sticks up magazine pictures on the ‘wall with sugar watet The narrator concludes, ‘Man is lke a terrible tomado, creating the grandiose multiplicity and admirable disharmony of all creation out ofan almighty pileup fof patent American chaiselongues, common washbasins and ‘ld, venerable, magazines’ (84) “This short story disrupts Benjamin's later invocation of thelass architecture of Schoerbart and Bauhaus in "Experience and Poverty’ (1993) as the gesture of “ras the faces’ called for by Brecht!® The creation of ‘rooms in which it is hard to leave traces)? is exactly what Beocht’s ‘destructive slob is reacting against, with Miller aving’this loging fr all that was most il- ‘matched, most illogical and most natsra (85) While Benjamin's version of the destructive charactor wipes away the traces of ‘hose who want comfort, Breckt's destructive slob makes his space comfortable by puting his trace on things. The destructive “pasenes of Miller, his Iumpen status, interupts the clean modemist space. Hie actively tur the neve into ruins, interrupts the new, to create something that isnot exactly productive, but sather loge ‘Angelic Locomotives My second scene of interruption ie from one of Walter Benjai’s dio talks for children, given in 1932, on “The Railway Disaster at the Firth of Tay (Die Eisenblrkatastophe oom Firth of Ty’) 22 [As the ltl suggests the central subject ofthe talk isthe railway disester of 28 December 1879, when a passenger train of six coriages and two hundeed people was lost after plunging into the Tay, when the iron bridge i was passing over collapsed during a fierce storm, Benjani doesnot begin with the disaster, Dt rather with the early technologies of iron working and train construction and with what he calls, in his essay on Eduard Fuchs, the ‘defective reception of technology’. This ‘defective reception’ tars, in part, om acceleration, as Benjamin reports the ‘vow ofthe medical facslty at Erlangen suggesting thatthe speed (of rail travel would lead to cerebral lesions, while an English ‘expert suggested that moving by train isnot travel but simply being dispatched toa destination lke a package, Pethaps neither could foresee the current Beltsh train system, In describing the disaster Benjamin quotes from a poem by ‘Theodor Fontane, not the renowned poem by William Topaz “MeGonagall renowned for being tribe, Thi is the frst stanza of the McGonagall Beautiful Railway Bridge ofthe Siv4y Tay! Alas! Lam very somry to say “That ninety lives have been taken away On the last Sabbath day of 1879, ‘Which willbe rememberd fora very long time22 Benjamin reports that when the accident occurred the storm was ‘aging so severely it was not evident what hed happened. The only sign were flanes seen by fishermen, who did not realize this ‘was the result ofthe locomotive plunging into the water. They id alr the stationmaster at Tay, who sent another locomotive long the line. The train was Inched onto the bridge and had to be stopped kilometre out, before reaching the fist central per, with violent application of the brakes that nearly led to the tesin jumping from the tracks: “The mooalight had enabled his to see a geping hoe in the line. The central section of the bridge was gone ® ‘The brake is a igure of interruption, and tis foreshadows its later use in “On the Concept of History’. While one catastrophe bas already occurred, in which two hundred people have lost ‘hie lives, the act of braking prevents, although only barely, a second catastrophe. We can place this consideration of the locomotive, speed, and the malignancy of technology, alongside Benjamin’ remark inthe essay on “Eduard Fuchs’ that ‘The disciples of Sint Simon started the ball rlling with thelr Industral poetry; then came the realism of a Du Camp, who saw the locomotive asthe saint ofthe futute anu a Ludwig Pfau brought up the raz: ‘eis quite unnecessary to become an angel’, he wrote ‘since the locomotive is worth more than the finest pale of wings‘This angelic locomotive, which rushes into the futuee and into destruction, can be pated with Benjamin's famous invocation of the Angelus Novus or Angel of History in “On the Concept of History’ (1940), which i fumed to the past andl contemplates the wreckage of history The Angele Locomotive i, therefore the sign of acceleration to the point that indicates thatthe ‘energies that technology develops beyond their threshold are destructive/® The, point here is that we can't simply accept technology as it, but the ‘refunctioning’ of technology depends on the interruption of capitalist aceleration, Benjamin reiterates this point in his essay ‘Surrealism: The Last Snapshot of the European Intlligentsa (1929), where he criticizes the surrealist for their ‘overheated tembeace of the uncompeshended miracle of machines’ Such a characterization speaks, obviously, to the currents of acceler fionism. Benjamin Is poised in a tense debate not only with Brecht, but also with his own easier desir to wrest the forces of production for revolution (which we discussed in Chapter Revolutions per Minute Both Brecht and Benjamin adopt postions that can, at times, loosely be described as accelerations. I've tried to probe the fact that they als disrupt and interrupt the accelerationst fantasy of tapping into the capitalist forces of production, What T've suggested is that the Image Jameson offers of ‘a streamlined technological future’ as the key to revolutionary change ts precisely what they pat into question. The result isnot simply Some nostalgic or pastoral vision, but rather an intereuptive politics that refuses to teat capitalist production on its own tems, Instead, Brecht and Benjamin are attentive tothe destruc tiveness ofthe productive fores, and particularly those that have gone off the rails, ‘Benjamisvs registering of destruction, and its equivocation, suggests exactly that heterogeneity of time that will find its formulation in ‘On the Concept of History (1940), Homogenous cemply time is the time of the ain on the tacks, which can speed up and slow down. The emergency brake of Benjamin's metaphor for revolution is net simply the stopping ofa tain on the smooth tracks of progress. Rather, as with the metaphor of the angel of history, it suggests that the train tracks into the future ae being laid immediatly infront of the train. Infact the anecdote ofthe Tay Bridge disaster suggests thatthe emergency brake is applied precisely due to the dealing ofthe tran, and threatens another catastrophic declling. The ‘alls’ of history scceerate us to disaster if we are not aware of the destuctive side ofthe dilecti of production. ‘The irony, a6 Banjamin’s notes make clear, shat che dese for scceleration on the tracks of history breeds passivity before the productive forces: (Once the clasless society hd been defined a an infinite task, fhe empty and homogeneous time was transformed into an fnteroom, 0 to speak, in which one could wait for the emergence of the revolutionary situation with more of loss seuanimiy?” The idea ofthe tracks stretching into the future leaves revolution receding moment the station we never quite arrive in. The result contra to the revolutionary intervention, itis the constant stoking of the tain, i, the capitalise productive forces. This is nother instanceof aceleatianism, which either tries to actively Increase the epeed of capital, or simply becomes the passenger on the train, allowing the constant destruction of living labor at the hands of dead labor to do the work The conclusion is that the emergency brake is not merely calling to @ halt for the stke of i some static stopping at 9 particular point in capitalist history (eay Swedish Social Democracy ~ohich the American Republican Right now takes asPepa ‘the true horror of socialism’), Neither sit return back to some ‘toplan precapitalist moment, which would fall foul of Marx and Engels anathemas against ‘feudal socialism’. Rather, Benjamin angus that ’Clnislesssocity is not the final goal of Iistorial progress but ite frequently miscarried, ultimately [endlich) achieved interruption,?® We interrupt to prevent Catestrophe, we destroy the tacks to prevent the greater destruction of acceleration. ‘The emergency brake isthe operator of Benjamin's non-tleo- logical polites of temporality which aims to wrest the classless society from the continuing dilectie of producton/destruction that i oue constant ‘state of emergency’ instead of accelerating Into destruction, we have to think destruction as an intimate and on-going possibilty. n the case of Brecht slob we havea kind of ant-handyman destraction posed against the clean new. Here we rearrange end take apart the new in‘logial! ways. Benjamin's interruption suggests a mare definitive break (or brake) with the sim of production, The stopping ofthe angelic locomotive tries to jump the tracks of history, o jump out of the vision of history a8 infinite waiting forthe revolutionary situation, Inevitably this jumping of the tracks will produce something new = there is no simple way outside of production, as we have repeatedly seen, To interrupt accoeration(ism) is not t give up fn the new. We can, instead, consider production as an inter ruption, as a series of experiments that have “frequently miscarred’. This does not prevent the ‘ultimately [endlich] achieved interruption’ which would be the real condition ofthe ‘ev: Brecht and Benjamin’ thinking of interruption isa thinking of intervention tht not only stops acceleration, but also rethinks production and the very noton of “productive forces’ The df= cally of applying the emergency brake docs not mean that inter: ruption should be ebandoned Conclusion: The Moving Contradiction ‘Communism ie not radical. Iti capitalism tha is radia. Bestolt Brecht Lenin once described left communisny - the mica rejection of parliamentary elections and unions as sites of struggle ~ a8 an infantile disorder"! T would describe contemporary acceler: tionism as a ‘postgraduate dlsorder’. This isnot just a reference to the subjective postion of contemporary acelerationiss, and neither isi mse naane calling of ad homsinem argument, Ym :ofecring to the specific position ofthe postgraduate onthe edge or cusp of the job market. The postgraduate possesses, usually, Significant cultural eapitl, but they confront full immersion in the labor market fairly late in life. OF course, inthe UK ard US, student financing already forces them into a future life of debt servitude, Also, many are working, trying to get ahead or, more often, stay afloat. That said, this merely adds tothe fact that the ‘world of aboris confronted as one of ature horror ~endles and trivial, Accelerationiam provides an answer by turning the Ihoeror of work into the jour of machinic immersion. We may face a lif of labor, but we can try and facet "kein Schmerz, kein Gedanke’ without fesing, without thought Tis is the immersive fantasy of work as site of repetitive ‘bidinal acceleration, where the bourgeois ego is drowned in the icy waters of inhuman labor. While remarkably easy to exitelze, such a vision recognizes truth of the decomposition af contem- porary capital. In particular, itis the collapse ofthe future as sustainable mode of life under eapitaism which acolratonism answers with an erste future in is place: retooled retzo-70s futurism coupled to the frayed remains of capitalist ‘dynamisay What could be an alternative? To pose this problem I want £9eer first consider the current attemps to put te brakes on acceler tionism and contemporary restatements of scceerationism, ‘Tracking between these {wo extremes I want to suggest thatthe traversal ofacelerationfam requires more than a simple rejection or the discovery of some (unhappy median. We have to tap and esis the incitement of deste that capitalism produces and which scceleratinism mimics ~ the fantasy of immersion into Real forces of acceleration. ‘A Supposedly Fun Thing “The few scattered ant-accelertionst critiques of our present moment offen seem to eave untouched the Ubidinal core of accel crationism, These altematives seem tepid, or even reactionary ~ take Franco ‘Bifo' Berard’ invocation ofa polities of exhaustion that would “become the beginning ofa slow movement towaed a wei” eivilzaton, based on withdrawal, and frugal expecta: tions for life and consumption’? Ths postmodern Taoism hardly enchants, and its expectation of sacrifice and escape seems to mock those paying forthe current financial crisis, Frugal expec tations’ are what many of us already have, and such promises can hardly compote with offers of aceleration and excess, For this reason itis not surprising that accelezationism gains adherents rincomfortable with such re-treads of the usual political ‘morlisms, "A more convincing version af the politics of deceleration has ‘been given by Timothy Brennan, paetly base on the stow side of| ‘Cub from ts state as one ofthe last remaining ‘actually-existing forms of socialist to what, almost crtainly, will be a capitalist future. In this strange hiatus or transition Brennan glimpses another possibility, in which the pleasure of socialism would be the pleasures of a slower pace? In particular, Brennen i willing to contemplate the problem of pleasure and to confront the inelte= ments to desire of setually-existingcapitaim with an alternative order: enact neg Coton ‘The relative lack of commodities ~at frst glance ant-plessure = would actualy allow for & les exteme division of labor, freving one from lusory ‘choices’ and the mental overload of advertising, as wells a greater (nt absolute) freedom from the tyranny of things Pleasure i vecanigured, rather than abandoned to the frugal- ities of inhabited exhaustion, I is reconfigured in an alternative node of coe, rather the compulsive exercise of chole’ offered and demanded by contemporary capitalism. This reconfigu- ration of pleasure is a crucial element of any counter-accelera~ Hoist programme, The recent restatements of acclerationism come explicitly against the background of ongoing Financial csi, the evident stasis of the world-system of capitalism, and the structural (aaljadjustments of Neoliberalitm 20. The work of Alex Williams snd Nick Senicok as most explicitly tried t reing- ‘orate and retool acelerationism for our moment. Tey do s0 by reworking Nick Land's "905 vision, suggesting that we need to split speed érom acceleration, Willams and Seniek argue, on the fone hand, thatthe endorsement of spoed is the ailing of ‘tradi- tional’ accelerationismn, This endorsement remains within the parameters of capitals ~it is a‘dromologicl acceleration’ that proffersa fundamentally braiess increase in speed? or even‘ loupe brsi-dead oncush’ In contrast they suggest an ‘accler- tion which is also navigational, an experimental process of discovery within a universal space of possiblity’? We could speak of an accelerations ettique of accolerationism. ‘While dis is a usefalcorective to Landlian excesses, it faces some conceptual and political problems ofits own. Senicek and ‘Willame discuss High-Frequency Trading (HF), in which new algorithmic computer instruments push trading below the limits fof human perception and tothe very limits of physics, but they cannot endorse i, Insiead they find themselves i a satherrs te ‘uncomfortable position in which HFT is taken a # new extreme: ‘Where husans remain to slow ~too fleshy ~to push beyond certain temporal, perceptual, and quantitative barriers, HET systems surge past, generating the ne nanoscale structure of ‘modern financial masks, to intscat fr the naked mind to observes Yet they insist these systems are fundamentally stupid, unable to open out into anew conceptual space af possibilty. HFT systems explicitly do wot incacnate a new acceleration, but remain ‘operators of dumb speed, “This leaves thle accelerations, unlike in Lands unequlvocal endorsement of capitalist processes, ungrounded, Alternative possibilities of aceleration only open in a post-revoltionary pace, which we get fo in a much more traditional fashion: ‘the tension fuelled dynamic between labor and capital incatculates a system-wide rupture? So, we have revolution a a result of the ‘moving contradiction of capital and labor, then aceleration after, But even then it doesn’t seem abvious why the opening ofa space of possibilities necessarily entalls acceleration, which implies forward momentum and advance of existing. possiblities? ‘Adorno rematked that‘Perhaps the true society will grow tired of evelopment and, out of freedom, leave possibilities unased, fnstead of storming under a confused compulsion tothe conquest of strange stars’ While we ean agroe the end of capitalism "would involve the loosening of new possibilities it isnot sel evident that this accelerationiam 20 can fully reconfigure the limitations or paraineters of capitalism, In its nostalgia fr space programmes and others forms of technological rush, i treads the fame path of the accelerationism of speed. While Wiliams eclaresa push towards a ‘future that is move modern ~ an alter native future that neoliberal is inherently unable to igenecate!0 it seems this remains within the parameters of the oval Th ar Canton modem as much as Land's vision di ‘What we ean trace between ant-accoerationsts and acclers- Alonists is strange convergence on nostalgia ~ nostalgia for a vanishing possibility ofsocalistslow-downy itself a terminal side sway from socialism, versus a capitalist ostalge that can only fill in our absent future with past dreams of acceleration. This i a painfal irony for acelerationism, in partculat, which stakes 50 ‘much on is Futura. The nostalgia Is nostalgia for forces ~ a desire for something, anything, to generate enough energy and momentum to break the horizon ofthe present. Its important ‘hat this is a metaphysis of forces, and not force in te singular, to account fr the dispetsion and linking of dtferent possible sites Into a plane of fmmanence. Accelertionsm is constructive, but the constrt replicates the past in the guise of posible ature Impossible Labor If accelerationism points to the problem of labor asthe ‘moving contradiction’ of capital ~both source of value, and squeezed out by the machine = then it ties to solve this contradiction by lchemising labor with the machine, I want to suggest tha thi is rot a solution, We can't speed through to some future labor delegated to the machine, nor can we return to the ‘good old days! of labor as “honest day’s work’. In fac, accelerations Indicates the énpoebility of labor within the form of capitalism, ‘This obviously doesnt mean Inbor does not take place, bat it means labor can’t and doesnt perform the function of political, social, and economic validation capitalism implies. The eodiness of capitalists fo abandon any particular form of nbor at the drop ofa hat or atthe drop of the markets, suggests that Inbor cannot cary the ideological weight i is supposed to, In his study of worker in post Apartheid South Afeiea Franco Barchiost has detailed how, on the one hand, work is the ‘condition of neoliberal eizenship, and how, onthe other hand, it cant allow for tue selt-reproduction The privatization ofIealthcae, insurance, transportation costs, home ownership tc, eaves those ‘lucky’ enough to be in work unable to survive While labor is essential for citizenship ~ if we think of the demonization of ‘wellareseroungers, benefit cheats, and s0 on {and on) = it also never performs that function, Barchlest notes that work under capital is always precarious, and this status in’ simply reserved for the ‘precast = thote in more obviously precarious work conditions that have emerged most stekingly in post-Fordist conditions, What is also crucial about Barchies' fequment is that he notes that the revelation of this precari- fousness oF impossibility of labor does not simply led to left- ‘wing politica activation but, in the curent ideological contest is 2 likely to lead to antrimeigeant and antiowelfare sentiments “Those struggling to survive as precarious workers areas likely t0 juan on others as they are to start new forms of support and struggle that recognize the impossibility of work, ‘This is I think, one ofthe crucial conundrums of the present moment, Accelerationism fries 40 resolve it in_machinie integration and extinction, which bypasses the problem of consciousness, anrarencss, and strgale in a logic of immersion. We are torn by the moving contradiction of eapital into two broken halves that can’t be pat back together ~ neither able to go forward into the stearline future, nor return to the stability” of the Fordst past. Thee is no simple soktion to this eantra- diction, What want to suggests tha replication along the lines ‘of nostalgia for images of capitalist ‘productivity no way into the future. infact the stragles over the state andl condition of labor, even as impossible labor, have tobe fought now. My pethaps minimal suggestion is recognition ofthis contr ction isthe frst necessary step. This returns us to ‘traditional’ problems of how we might intervene and negate the forms and forces of labor that mutilate and control our existence. Yet the iscourses of the refusal of work or technosibdinal fantasies of liberation érom work do not operate What are particularly absent ae institutions and collective forms in which to engage the negation of work while considering the necessity and possibil- ities of sustainable existence, We encounter a capitalism that, sometimes, quite happy to refuse us work while, at other times, ta place extreme demands on ws for work ‘A working solution, tobe deliberately ironic iso struggle for decommodification of our lives. Campaigns agast privatization and forthe return of pevatized services to public contol ey to reduce our dependence on work by attacking the way work is supposed to account for all of our selfreproduction. These struggles aze in parallel for struggles to dofend public services, protect benefits, and sustain social and collective forms of ‘support. While they may be unglamorous, especialy compared to space travel, thes struggles can negate the conditions ofthe impossibility of work by trying to detach ‘work’ from its Ideological and material role ab the validation of itizenship and existence, In relation to the Nictzschean rebels of absolute communism of abolote acceleration these struggles can be lsmissed as reactive, but they react precaoly t0 the contra- icon in ehich we are curendy bound. ‘This is also true of the defence of workplace and employment conditions against new waves of privatization and outsourcing, “The struggles at the University of Sussex over the outsourcing of support work, under much worse contracts and condition, has {forged an aliance of workers and students on the grourcls ofthe precarily and impossibility of labor. It has also involved new experiments with forms and organizations against unresponsive ‘unions and neoliberal management strategies. This impossibility of labor, I'm suggesting, does not simply mean abandoning work ‘8 an impossible stein the name of s dream of ext Instead the negation of capitalist work can also be the struggle to fre that tue cholce Timothy Brennan indicates by breaking our relation with constant ‘accelerative’ demand that we attend 10 the commodification of our lives, eiPeople are Afraid to Merge When Jean-Feengois Lyotard invoked ‘mechanical ascetisn’ he wrote of it as a ‘new sensibility made up of litle strange smontages:® This sensibility was explicitly one of fll jouisance ‘with Lyotard, a8 we saw, mocking the French who thought ovis ance meant ‘the euphoria that follows a meal washed down with ‘eaujolas’"The politieal sensibility underlying aceerationism is cone of jouisanc, taken to the extreme, and merged with the promise or fantasy of fll immersion in the Real forces of acesler fton. The attraction of thie sensibility les, as I've tacked on this fantasy of immersion into Real forces, with a new acceleration always promised and always just out of reach. To adapt See, is always one more effort to tuly be acceleraionists ‘Wile explicit acceerationists remain fey rare the emphasis fon a sensibility of acceleration and speed is much more ‘widespread. From discussions ofthe ‘resonance’ of contemporary struggles tothe spreading wildfire of eommunization, a range of disparate and often conflicting theoretical and activist positions converge on the need for speed, While these moulls don’t adhere vill in the acceleratinst form of speeding-up capital or offer ‘oslous forms of speeding-up of struggles (which often rely on the fechnological media of capital, such as Facebook), ‘little strange montages’ that integrate accoeraton are everywhere “his sensibility is one of fhix and low ~ in aecelerationism the liquid is everywhere At the same time a residual hardness, most cvident in the early twentieth-centuryavant-gores sil remains ‘The hardness is now the capacity fo form strange montages without reserve, to ally immerse and so disperse into thixes and ows, This isan aestheties or practice of liquefaction that can temporarily solidify to activate force, before dispersing again into new lguld immanent forces. From the classical accelerationist position any rejection of acceleration leads to © sensibility of what Nick Land calls “transcendental misersbism. To give up on the dream of acc crating is to lapse into a Gnoste bell thatthe world i allen into evil. Supposedly lacking any positive alemative the ant- cceleratonist can only ropaed everything as negative and is et with only the feeling of resentment. Land's answer i Go (hard) for capitalism’. If we want to counter aceeleratinism, as I do, then we have fo address how an altemativ political sensibility ‘ght define self not slmply asa mode of misery. "The fist point Pd make is thatthe immersive acelerationist ‘makes alot oftheir ser, but simply changed into joisance. Tt fs the acculerationist who ssks constructing an absolute image of Capitalism as monstious machine of, the ease of Land asthe summoning of one of LP. Lovecraffs monstrous Shoggoths. ‘The Shoggoth, which appears in Lovecraft’ novella of Antarctic horror At the Mountains of Madness (1831, is an apt symbol for accelerationism. Is creature that was genetically engineered asa ‘beast of Burden’ to do the work for the Old Ones ancient alien beings who inhabited the eaeth before humanity, tana which were masters of occult knowledge, The Shoggoths developed a rudimentary intelligence and eventually rebelled, but were defeated by the Old Ones. A few remain and itis one of those creatures that is encountered at the climax of Loveceft’s narrative by his unkicky human explorers. This is how it appears to Lovecraft unfortenate heroes the nightmare, plastic column of fetid black ridescence oozed tightly onward through Hts fifteenfoot sinus, gathering unholy speed and driving before it a spiral, rethickening ‘loud ofthe pallid abyss vapor. It was a terrible, indescribable thing vaster than any subway train ~a shapeless congeries of protoplasmic bubbles, faintly sel-luminous, and with myriads of temporary eyes forming and un-forming as pustules of greenish light all over the funnel-filing front that ‘bore down upon us.!8Capitalism, forthe accelerations, bears down om us ab aceler sve liquid monstrosity, capable of absorbing us and, for Land, toe must welcome this, The history of slave labor and literally monstrous class struggle is oeeuded in the accelerationist fnvocation ofthe Shoggoth as liquid and acelerative dynamism. ‘The horror involves a forgeting of class struggle (even in dubious fietioal fore) and the abolition of tition inthe name of immersion. ‘The second point is that this desire for immersion and forgetting is, Ya suggest, generated out ofthe psychopathotogies ‘which capitalism induces By now we are familiar enough witha Itany of poychological maladies that have been claimed as the signature disorder of capitalism: psychopathy, narcissistic personality disorder, schizophrenia, depression, hysteria, lanvety, ete In response to these paychic effets acceerationism responds by intensification to transcend the limit schiz t0 the paint of excess the potency of depression, ant the enjoyment of tubjection. The pathological effects of contemporary capitalism barely need pointing out and are the lived experience of mast of ts. We all know what's weong, Therefore, I dont think the ass to add or refine the relentless framing of capitalism as generator of negative experience or the mutilation of ourselves. To be called to merge with the capitalist Shoggoth is hardly useful. Instead, and whet is much more difficult, i what we do with this basis of affects, experiences, and moods. want to suggest that the starting point of any political sens bity by which I mean a senabilty from the lf isto break with fantasies of Real forces of aeceleration. This fantasy consists of the premise of the existence of forces that promise accelerative italy, even in the most extreme moments of despair. These are dispersed and plural forces, which allow for multiple possbil ites of accelerationism that can change form or content. tis inwogeation with these real forees that offers an. immersive immediacy without any mediation or any fantasy and abandons Cents Th Mork Conon the order of human language forthe disorder of an Inhuman existence. ‘What I'm anguing for is a restoration ofthe sense of friction that interupts and disrupts the fundamental acceleratonist fantasy of smooth integration, This smoothness is neatly summa- tized by a statement from one of the characters In another Lovecraft story ‘The Whisperer in Darkness (1851): ‘All transi tions are painles, and Uhre is much fo enjoy ina wholly mecha nized state of sensation’ The fact this line is spoken by a fhuman whose brain has been removed and placed in a metal cylinder to allow for space travel indicates the ‘trnscosmic horror’ disavowed by accelerationism. Is something to the credit of accelerationism that it does tend to igure transitions as painless, but as alts of ousone. The solution, however, to aking the transition is “going hard’ to go soft, in a pecullar mixture of machismo and the valorization of feminised im not suggesting a return tothe human ora simple deceler- ative equilibrium, withdrawal, or new asceticism, as an answer (Que task today is to colleetvely sustain forms of struggle and negation that do not offer false consolation either of inbuilt hope for of eynicim and absolute despair. In terms of political sensi- bility this would mean nether relentlessly tracking pathologies nor celebrating their coming magical transformation into new powers. Starting fom misery might instead involve developing forms of politicization that could not only recognize misery but delink from what causes us misery “This strange montage would involve the recognition of the friction of integration which int simply posed as an alternative fof hard or sot, transcendent or immersive. Instead we are already up to oue necks in potential and actual integrations, inmersions, and extractions, The tension of these moments requires a collective sense of past struggles and of struggles #9 tome, a recognition that the impotsibity of work abit Is has eTsce been shaped not only by capitalism but also by resistance, 1 lso tnvolves attention tothe aesthetics ofthese moments of fetion, which encode the tension accolerationism wishes to dissolve ‘There is not much consolation or celebration to be found ere, {his is not as fun as the montage promised by accelerations, but it isa place to start, Notes Prefice Hartmut Ross, Alienation and Acceleration: Towards a Critical Theory of Late Modern Temporality (Malm: NSU Press, 2010, ps. [Nick Land, Fanged Nowena: Collected Wriings 1987-2007, intro Ray Basser and Robin Mackay (Falmouth: Urbanomic, 2013, ebook) Benjamin Noys, Te Pesstnce of the Negative (Edinburgh: Edinburgh University Press, 2010) pp.4-8 Incroduction Gilles Deleuze and Félix Guat, Ant-Cedipas, trans [Robert Hurley, Mark Seem and Helen R, Lane (Minneapolis, [MN University of Minnesota Press, 1983), pp239~10, Friedrich Nistache, ‘Letter to Jacob Burckhardt, Turi, Janaary 186%, in Selected Letters of ridvch Nietzsche, ed and trans. Chiistopher Midleton (Indianapolis: Hackett, 1996), 247 (trans, mod) Karl Marsan Flesch Engels, Manifesto of the Communist Party’ (1848), Mors Internet Arce (2008: hutpufwwwemarxists.org/archive/marx/works/1848/ communist manifesto) Jean-Frangois Lyotard, Liiva Economy (2974) trans Iain “Hamilton Grant (London: Athlone, 1993), p21 Jean-Frangois Lyotard, Peregriaations: La, Form, Event (New ‘York: Columbia University Press, 1988), p.13. Jean Baucrillane, Symbolic Exchange ad Death (3976) trans. Iain Hasnilon Grant intro, Mike Gane (London: Sage, 1983), pA, Jean Baul, The Mirror of Production (1973), trans, Mark Poster (New York: Telos Press, 1975), pT.0. n 2 1 us. 16. 16 oer oenee ‘Lyotard, Liitnal Eeonomy, p10. Ibid, p.110, Joseph Coma, Lad J [1900], Projet Gutenberg ttp/owvurgutenbergorpletext 658 Kael Marx, The Poverty of Philosophy [1847], Marat Internet Archive 2008) utp /www.marxistsongfarchivelmarx/works/download/ paiPoverty Pilosophy.pat Karl Mars, ‘Preface’ to ‘A Contribution to the Critique of Political Economy’ (1858), Masists Internet Archive (1999) itpwwrw.marssts.onpfarcivelmars/works/T859/eltique- pol-economy/preface htm ‘Karl Macy, The Fate Results of British Rae in Indi [1853], in Sureys from Exile, ed, David Feenbach (Harmondsworth Penguin, 1973), pp 319-325, p33. Fara sympathetic discussion of Man’ arguments see Aj ‘Ahmed, ’Marx on India: A Claifeation’, in bv Theory (London: Verso, 2008), pp 221-242. ‘Marx and Engels, ‘Manifesto’ Karl Mars, Grindrise, trans, Martin Nicolaus (London: Penguin, 1973), p.706 Chapter | tn Lucy Hughes-Hallet, The Pik: Gabriele D’Anansio Poet, Seducer nd Preacher of War (London: Fourth Estate, 2013), pil Paul Viriio, Speed and Politics, trans. Mark Polizzoti (New ‘York: Semiotext(), 1986), p2 Jonathan Crary, 24/7: Late Capitalism and the Ens of Sloop (London and New York: Verso, 2013). ‘Mavinett in Laverence Rainey, Christine Poggi, and Laura ‘Wittman (eds), Futurion: An Antinlogy (New Haven and ‘London: Yale University Press, 2009), pt bid. PSL 10. 1” v, 1. 1. 15. 16 v. 18 id, 108, id, p04, Fredric Jameson, Fables of Aggression: Wyndham Levi, the -Moderist as Fascist 1979] (London: Verso, 2008) pp.81-2. Rainey otal, Futurism, pp.298-201, Ibid, 200. JeeeyT,Sehnapp, “The Statistical Sublime, in The History of. Futurism: The Precursors, Protagonist, and Legis, ed. Gear Buelens, Harald Hendrix, and Monica Jansen (Lanham: Lexington Books, 2012), pp.107=128, Wolter Benjamin, Selaced Writings, wo. 4 1998-1940, ed. H. Elland ond M, W. Jennings (Cambridge, MA: Harvard University Pret, 2003), p.270, Walter Benjamin, One-Way Street and Otter Writings, trans. [Edmund Jepheott and Kingsley Shorter, London: New Left ‘Books, 1975), .103 Further page references in text Wyndham Lewis, Blting end Borbardiringt Am Autobiography (1914-1926) [1987] (London: John Calder, 1982), p34 bia Jean-Frangois Lyotard, Duchanp's Transformers. (1977) (Venice, CA: The Lapis Press, 1990), p.14. Further page seer Virlio, Spot ad Politics, p19, Rainey etal, Futuris, p53 Chapter 2 Robin Blackburn, ‘Fin de Sitcle: Socialism after the Crash’, New Left Review W185 (1991): 5-46, p46. Christopher J. Arthur, The New Diletc and Mares Capital (Celden: Bil 2004), p20. ‘Susan Buck-Morss, Deanorids and Catestophe: The Passing of Utopia in East and West (Cambeldge, MA: The MIT Pees, 2002), pao.a 2. 2 Poe Gopal Balakrishnan, ‘Speculations on the Stationary State’ [Naw Left Review 59 (2009): 5-26.15 Nick Senicek and Alex Wiliams, ‘On Cunning, Automta Financial Acceleration and the Limits of the Dromologica’, forthcoming in Colles VI (2012) ‘Karl Marx, Capital Vo, IT, Merits Internet Archive (1996 tps f/wwwmaexistorg/erchive/marx/works/1894<3/ ehi5.hee Visio, Speed and Politics, 136 Chapter 5 Norman Cohn, The Pursuit of the Millenium (London: Paladin, 1970. Guy Debord, Society of the Spectacle (1967), #138, Marxists Internet Archiv initp:f waist orgeference/archive/debord/society im Franco Bio Berard, ‘Communism is back but we should call itt therapy ofsingularisaton’, Generation Online (208) ttpufwwrgeneration-onine orgiplfp bios hte Melinda Cooper and Angela Mitropolous Ange fof Ursurat, Mute vo. 213 (2009): 92-107, p07: utp/wvvemetamssteorgleditoralartiles/praise-usure ‘Antonio Negri, “No New Deal is possible’ trans. Arianna Bove, Rac! Philosophy 155 2009): 2-5. {Gopal Balakrishnan, ‘Speculations p.7 n2. Michael Heiney ‘Crisis Theor, the Law of the Tendency of the Profit Rate to Fall, end Mar’s Studies in the 18703, Monthly Review 64.11 2013) rutpil/monthlyreview.org/2013/04/01/rsistheory-the-aw- ofit-rate-to-all-and-manisstudies- ‘in Praise of-the-tondency-of-they inthe 18705 Georg Lakics, History and Clas Consciousness, trans, Rodney Livingstone (London: Merlin Press, 1971), p18; further 1, 1. 2, 8. 4, 15, 16. v. 18. age rofruncos in txt Antonlo Negri, Books for Burning: Beton Civil War and Democracy 1970 Hay, tans. ed. Timothy 8. Mezphy, tans. Arianna Bove, Ed Emery Timothy S. Murphy and Francesca Novello (Landan and New York: Verso, 2005), p27. bid, p27; my alles. Michael Hardt and Antonio Negri, Empize (Cambridge, MA: Harvard University Press, 2000, Alain Badios, Theory ofthe Subjet (1982) tans. and into. Brusno Hostels (London: Continuum, 2008), p08; further page references intext. ‘Alain Badiou, Poles, trans. and Into, Steve Corcoran (London: Verso, 2006, ppd. Paolo Virno, A Grammar ofthe Multitude: For an Analysis of Contemporary Forms of Lif, tans. Isabella Bertolet James Cascaito and Andres Casson foreword by Sylvére Lotringer (Los Angeles and New York: Semiotext(e), 2005, pp.10-11 Balakrishnan, Speculations, p.7 n2. bid, ps, Karl Mars, Te German Ieoogy Balakzishnan, ‘Speculations, p16 Chapter 6 Fé Gutta, La rvontion moléculaire (Fontenay-sous-Bois Editions Recherches, 1977), p.1. Alain Badiou, The Century, p86. Georges Batlle, Visions of Excess, ed. and intro, Allan Stock! (Minneapolis, MN: University of Minnesota Press, 1985), 'p.9: further page references intext. Joseph A. Schumpeter, Capitals, Sociaiom and Democracy (London: Routledge, 1998), pp-87 Jean-Joseph Goux, ‘General Economies end Postmodern Capitals’, Yale French Studi 78 (1980): 206-224 Charles Fleming, High Conospt: Dow Simpson and the1 2. 1 4. 15, 16. v. 38 v. 20. a. 2. 23. Pn 2. tet Hollywood Culture of Exess (London: Bloomsbury 1955 Mlke Davis, Plene! of Slums (London ane! New York: Verso, 2006), p37. Jean Baudellard, The Miror of Praucton Norman ©. Brown, Lift against Denth (Middletown, CT ‘Wesleyan University Press, 1977) p17. i Zaretsky, ‘Obituary: Norman O, Brown (1913-2002), edict Philosophy 18 (2003): 0-52: ntp:/fwww-radicalphilosophy.com/obituary/norman-o- rown-1913%E2%80%932002 Kaja Silverman and Harun Farock, Sprking About Godard (New York: New York University Press, 1998), pps5-102, Ibid, p82 Brian Hendessoa, ‘Toward a Non-Bourgeois Camera Style’ il Quarterly 24.2 (1970-71): 2-14, p2. Jonathan Swift, ‘The Lady’ Dressing Room’ (1732), ed. Jack Lyne http/andromeda.rutgers.edu/-lynch/Text/ dressing html Farockt, Speaking, pL Jean-Lsic Godard, Weekend / Wid fom the East (London: Lorimer Publishing, 1972) p.98. Bataille, Visions, p92 Robin Wood, ‘Godard and Weekend in Weekend, pp5-14, pl id, pAt-12 fn Richard Jetties, After London (Oxford: Oxford Univesity Press, 1980, pri Silverman, Speaking, p96. Ibid, pt ‘Thomas M. Kavanagh, ‘Godatd’s Revolution: The Politics of Meta-Cinema’,Digeritis 32 (1973): 48-56, p52. Cnistopher Wiliams, Politics and Production’ Sewn 12:4 (971) 6-24, p13. Evan Calder Williams, ‘Hostile Object Theory’, Mute (2011): -ttpy/nrow.metamute.orglenarticlesmhostile_objet theory 1. 0, 2. B. 4. 15. 16. v. 18 18. 21 nm. Chapter 7 Fredric Jameson, ‘Deesden's Clocks’, New Left Review 7t (@o11y: 141-152, paso. Wolter Benjamin, Selected Writings vol, 402. Ibid, p95, Wolter Benjamin, Selected Writings, ool. 2, port 2 1931-1934, ed, Michae] W, fesuings, Howard Eiland, and Gary Smith (Cambridge, MA: Harvard University Press, 199), p.774 Gershom Scholem, Wier Benjamin: The Story of Friendship (New York: New York Review Books, 2008), p202. fn Alain Badiou, The entry, p45. id, pas, bid, pas, in Andreas Huyssan, Afr the Great Divide: Modernism, Mass CCultat, Postmodernism (Bloomington IN: Inna University Press, 1986), p29. Benjamin, SW, vol 2, paet2, 733. Wilter Benjannin, “Conversations with Brecht, New laf Review W77 (1973) 51-57, p56 Benjamin, SW ol. 2 part 2, ppal-S2. Inving Woblfart, ‘No-Man’s-Land: On Walter Benjamin's “Destructive Character”, Dizeritics 82 (1978) 47-65, p59. Fredric Jameson, Brest and Method, p8. Ibid, pa ia, p.149; my ial Deriolt Brecht, Short Stores 1921-1946, ed, John Willett and Ralph Manheim (London: Methuen, 1983), pp.77-85; further ‘page references intext. Benjamin, SW ool. 2 part 2, p73 id, pp733-3, Benjamin, SW 90-2, part 2, 569-568 ‘Walter Benjamin, One-Way Stet, p58, William Topaz McGonagall, ‘The Tay Bridge Disaster’, ‘McGonagall Onlineca SBRRRREB 31 aoe utpwwwmegonagell-onlin.orguklgemsithe-tay bridge sisaster Benjani, SW 9 2 part 2, 7, ‘Benjamin, One Wey Stet, p58. Ibid, p58, bid, p232 Benjani, SW ool 4 402 hid, p02 id, p82. Benjamin, One-Way Street, p.238 bid, p28, Conclusion Vi. Lenin, ‘Left Wing Communism: an Infantile Disorder [1920 Merssts Internat Arce (199): https: /eww.narxisis.org/archiveleninworks/1920Ie! Franco "if! Berael, Aer the Futur, ed. Gory Genosko and. Nicholas Thorburn, (Oakland, CA: AK Press, 2011), .136 Timothy Beerowa, Secular Devotion: AfeLatin Music and Imperial Jez: (London aad New York: Verso, 2008), p.167, Ibid, pp. 167-8. Senicek and Wiliams, ‘On Cunning Automata Nick Srnicek and Alex Willams, ‘¥Accelerate: Manifesto for tan Acclerationist Politic, in Dark Trjectries: Politics ofthe Outside, ed. Joshua Johnson (Hong Kong: {Name} Publications, 2013), pp 135-155, p40 wid, p14. Senicek and Willams, “On Cunning Automata’ hid. ‘Adorno, Mina Moral #100, ‘Atex Williams, ‘Back tothe Fature? Technopoliies ard the Legacy of the CCRU, ‘The Desth of Rave’ event, Berliry 1 February 2013 http www electronicbeats:neten/radiojeb-listeninglthe- 2. 8, us. 15, 16. death-ofrave-panel-discussionstrom-

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