Marinetti & No Future

If all individuals, all groups and societies, all human institutions reaped the fruits of their respective labors today — tomorrow you could walk the earth and hear only the wind, the stupid sounds of nature. When did we forget that we deserve annihilation?

Thomas Ligotti

Let’s become food for the Unknown, not out of desperation, but simply to fill up the deep wells of the Absurd to the very brim!”

Marinetti

The world is an ecumenopolis named Paralysis.

“History, in our eyes, can be nothing but a falsifier, or at best a miserable little stamp collector or a collector of medals and of counterfeit coins. The past is necessarily inferior to the future. And that’s how we want it to be. How could we possibly see any virtue at all in our most dangerous enemy, the past, that gloomy mentor and abominable tutor?”

Bourgeois history is eternity on rails, a ceaseless motivity carrying us all ever higher, plumbing the promise of climax for occulted exhaustion. The cage of eschatological time has been replaced with the prison yard of the bright and impossible future — swapped out lakes of fire and brimstone for visions of eternal improvement without attrition. Both structures need to be assaulted and razed to the ground.

Marinetti finds a strange ally in Benjamin’s tiger’s leap when he acknowledges his own destiny is to be discarded, annihilated by an insurrectionary youthfulness that is already on his trail. Were this program put into proper action, history would shatter, the long march would end as a stampede, the “slow, ragged breathing of the monster” would go tachypniac.

How do we square a model of revolution that occurs with violent seizures, decade upon decade, generation upon generation? Such a model seems to inherently be based on a model of reproductive futurism (or “fighting for the children”) as defined by Lee Edelman in his No Future: a “Ponzi scheme” of ceaseless reproduction of “The Child” as the ultimate teleological offramp in contemporary politics — a model that Mark Fisher refers to as “domestoeconomic” and Berlant and Warner, in their essay “Sex in Public”, identify with a “national heterosexuality”. This is where fears of white genocide originate from: the dysgenic collapse of the nation state in the face of the failure of reproduction and, of course, the right type of reproduction. But notions of genocide are just surface scrim. The insane fetish of reproduction, in Edelman’s view, composes that which is queer as total zero, a monstrous ordinal of sterility, and as such the flatlining of the nation state altogether. However, Berlant and Warner close Edelman’s null provocation by pointing out that queerness is not actually fundamentally the state’s antipode. National heterosexuality territorializes queerness and reformats it into blind reproduction yet again. Adopt, buy, reproduce familial relations. Support the metacultural apparatus of national heterosexuality. Of course, this is the site upon which recent queer activism for marriage operates.

Returning to Marinetti. Specifically, his novel Mafarka the Futurist. The titular Mafarka is engaged in a novel form of reproduction: a son that is not the product of a union, but an extrusion of his own heroic will. Progeny from Outside. Named Gazurmah, he is a golem, a construct of terrifying potency:

“No power will be able to withstand him… I have never once doubted that I would create a son wholly worthy of my spirit… Infinity is his!… Do you think such a miracle is not possible? That’s because you have no faith in your power as men!…”

In constructing Gazurmah, Mafarka blazes a path towards a brutal, heroic future that does not require national heterosexuality or adherence to the cult of the metaculture: “Our will must go out from us so as to take possession of matter and change it according to our whim. In that way we can mold everything around us and endlessly regenerate the face of the earth…” Mafarka rejects his former men (the living) and gives himself utterly to the creation of a monstrous, anti-fertile, cybernetic future, one solely populated by promethean gods. Technology is the raiment of the titans to come, to paraphrase Junger. Death to The Child, Eternal Demolition of Natural Limits!

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CHRONOTOPOS pt. 2

“There is no dialectic between social and technical relations, but only a machinism that dissolves society into the machines whilst deterritorializing the machines across the ruins of society, whose ‘general theory … is a generalized theory of flux’…”

Which is to say, cybernetics.

Chronotopic mapping is, above all, the recognition of a need of system aesthetics. In fact, the word map is no longer helpful where we’re going. We must ask Bateson’s question: “What is it in the territory that gets on to the map?” The answer should, of course, be nearly nothing. Reducing the map, as chronotopos does, to an empty container rather than the totality of available information is a fundamental deletion of importance. The necessity of representation dissolves like a bad dream. The fetish of recording is revealed as a sad joke taken too far.

The ecstasy of recuperation ends as the indigestible is fatally consumed…the intestines erupt in bleeding ulcers and become the place of feverish, hallucinogenic degrees of decomposition and calcification. Welcome to Interzone…the haemorrhage of the Global Village.

Welcome to Interzone. Welcome to the urbicide of the planet. Methodologies turn to ash. Cartography flips back into fascism as we remember, finally, it was initially developed to survey property, consolidate territory, and direct the movements of armies…the hydra-head of Black Capital consumes the head of the state…augury and excrement of the war machine. In supplication to absolute deterritorialization the notion of territory itself boils and drains into the past, leaving vast turgidity which we will nonetheless inhabit. “Tell me, why are you here already, in this endless sea, with no land to hop on, or air to croak with, it makes no sense to me at all!”

In the scylla-charybidean chiral pinch we find ourselves, identity is stripped down to nothing. Persons are reducible to 2 opposite tendencies: vectors, distance/time functions that take off from space; and more importantly, a nearly-infinite capacity to move at fiber optic speeds.  Recognizing this removes the concept of personhood. They are not wholes. They are not even swarms. They are euclidean amoebae—and here, it is important to note, the nucleus is diminished in relation to cytoplasmic extensibility.

What chronotopos does that time-geography does not is recognizes this as fundamental and seeks to apply an aesthetics without incarcerating the amoebic, interring it once again within flesh. Space is necessarily annihilated by time and by technē both, disintegrating utterly and forever under the magnificent onslaught. When the amoeba-I communicate it is no longer with messages, it is with participation in supra-planetary marketspace. Buying is speaking, murmuring intonations into the thousand ears of Black Capital. My voice is heard in far-flung distribution centers, logged on secure servers in places my physical nucleus could never access, shooting through wires, aggregated and flattened to nothing. Materialism cracks and rots. Amoeba-I walks through walls.

c-t.jpg

CHRONOTOPOS/The body in capitalism pt. 1

Chronotopos is in many ways coterminal with time-geography, or the cracking open of the static plane of territory and subsequent invasion by temporality. The body in capitalism is not a body at all, but rather the recognition that the age of corporeality is over. Both phrases look inside physical reality and find a cavity of utter entropy and pure dissolution. The thesis is this: space and the body (or identity) have both been annihilated by time.

Space

Practically, chronotopos is simple enough. Instead of treating the map as the site of infinity, treat it y=0, and plot time on the y axis, taking off from surface structuration.

t-s aquarium

Cartographic friction is annihilated by the speed and surgical efficacy of the line. At the same time, chronotopos is a visualization of qwernomics in spatial practice, upending the Rosen-Roback model of classical economics to reveal a secret sigilization just out of focus of quotidian geography, and the dromological time-space compression of the landscape undertaken by individualized spatial practice.

Time

PC Adams’ A Reconsideration of Personal Boundaries in Space Time sees a near-total reformatting of Torsten Hagerstand’s initial time-space aquaria to reflect the even greater practical abstraction of the human body in the advent of digital communications. Adams borrows McLuhan’s description of the body in media as tentacular and dendritic, and in fact poses the need for body and person to be separated into dialectic pairs. The body remains in space—this is Hagerstrand’s finite line, moving across the laminar surface of the map—while the body expands, contracts, shifts, diffuses.

Social Media Connections map

While agreeing overall with his central thesis—that a user’s communication via digital media to another user, be they miles, countries, or worlds away, is tantamount to being there—the image of tentacular extension is, in my opinion, too placid. What is happening here is not a reaching out and the receipt of haptic feedback; rather, it is a swallowing or a twinning. The body may remain an euclidean nucleus, but the person branches, swarms, becomes cybernetic.

ext dia

 

v=d/t

Of course, time and space are perhaps most succinctly joined in the formulation for velocity: distance divided by time. Thus, chronotopos is, in the first instance, about speed, and in particular, its representation.

Invasion

Sadie Plant writes that to enter the digital is to be invaded. Adams obviously agrees: his map of “personal extensibility” as seen above, is a map of a user. Digital and material coexist and smear into each other. Fundamentally, Adams-mapping, a subset of chronotopic mapping, is to recognize that the body is nothing, your person is you—and your person isn’t even fully perceivable or even terrestrial. You exist on servers, in fiber optic cables, pinging off satellites. This becomes more and more true as more data comes online: habits, purchases, path-dependencies become starkly illuminated. And as such, there is a mutual invasion, a systemic incursion in which participating in the digital is not really the novel finding, but the extent to which the digital is participating in you.