I agree and the problem precisely is acceleration; the biosphere doesn't
adapt well to accelerated change, as the plights of sealions, walrus,
migrant birds, ocean lives, indicate. If anything, a form of holding-back,
learning to listen, listening, is necessary. The fundamental problem I
think is that we're blind when it comes to ecosystems, energy, micro-
biomes, and so forth. The fundamentals of mycology are being rewritten as
we discuss, and what's emerging are whole universes of ignorance.
Meanwhile we plow ahead, destroying the planet. It seems to me that
accelerationism is so fundamentally human-based (perhaps man-based for all
that), that it really overlooks collateral damage. And what do we do, for
example, with the increasingly violent drought in the Mid-East which is
exacerbating warfares and genocides? This needs slow, dirty work to deal
with it, culture theory which listens, not only to humans, but to life and
lives everywhere -
Alan
On Sun, 24 Apr 2016, ruth catlow wrote:
Yes Michael, and this is profoundly poetic.
All human traditions, values and communities are dissolved in an acid bath
of everlasting agitation and uncertainty.
What this passage does not describe though is a situation where the wider
ecologies of non-human planetary life, upon which we depend, are also
fatally eroded.
We need to sense and engage not just the real relations with "our kind"
(expanded to engage people and perspectives of all kinds (YES Gretta!)), but
beyond, with other species, and materials.
This must include a correction to systems of dominance - to which Simon
points with his example of improper use of neuro-science to validate the
'use' of humans.
On 23/04/16 16:38, Michael Szpakowski wrote:
Marx & Engels on accelerationism in 1848:
"The bourgeoisie cannot exist without constantly revolutionising
the instruments of production, and thereby the relations of
production, and with them the whole relations of society.
Conservation of the old modes of production in unaltered form,
was, on the contrary, the first condition of existence for all
earlier industrial classes. Constant revolutionising of
production, uninterrupted disturbance of all social conditions,
everlasting uncertainty and agitation distinguish the bourgeois
epoch from all earlier ones. All fixed, fast-frozen relations,
with their train of ancient and venerable prejudices and
opinions, are swept away, all new-formed ones become antiquated
before they can ossify. All that is solid melts into air, all
that is holy is profaned, and man is at last compelled to face
with sober senses his real conditions of life, and his relations
with his kind."
This does the *descriptive* job as well as anything written
since and it still stands perfectly well...
Sent from my iPhone
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