Fundamentally, we find ourselves in a state of constant war, a fierce dispute between different visions of the future, between social and political ontologies and between nature and technology. In this sense, technoshamanism manifests itself as yet another contemporary network which tries to analyze, position itself with respect to and intervene in this context. It is configured as a utopian network because it harbors visionary germs of liberty, autonomy, equality of gender, ethnicity, class and people and of balance between the environment and society that have hitherto characterized revolutionary movements. It is dystopian because at the same time it includes a nihilistic and depressive vision which sees no way out of capitalism, is disillusioned by neoliberalism and feels itself trapped by the project of total, global control launched by the world’s owners. It sees a nebulous future without freedom, with all of nature destroyed, more competition and poverty, privation and social oppression. And it is entropic because it inhabits this paradoxical set of forces and maintains an improbable noise – its perpetual noisecracy, its state of disorganization and insecurity is continuous and is constantly recombining itself. Its improbability is its dynamism. It is within this regime of utopia, dystopia and entropy that it promotes its ideas and practices, which are sometimes convergent and sometimes divergent.
In practice, this manifests itself in individual and collective projects, be they virtual or face-to-face and in the tendencies that are generated from these. Nobody is a network, people are in it from time to time according to necessities, desires, possibilities, etc.
Source: Technoshamanism and Wasted Ontologies | agger’s Free Software blog
War machines are dissolved in oil. The role of the oil pipeline is not military defense but life support. The pipeline provides oil as a strategic lube and a neutral vehicle of war machines with a mobile and diffusive effectivity. Oil reaches the crusading fronts through the pipeline. Once oil reaches its destination, the crusading war machines, whose first disposition is to be dynamic, will fuel up and assemble themselves with the oil and its derivatives. As the machines of the western enlightenment consume oil either by bruning the blob or fattening up on the blob, the smuggled war machines start to activate and are chemically unbound. The nervous system and the chemistry of war machines smuggled through oil infuse with the western machines feasting on oil unnotices, as petroleum has already dissolved or refinedly emulsifided them in itself, as its chemical elements or its essential derivatives (Islamic ideologies, ambitions, implicit policies, socio-religious entities and formations, etc.). Negarestani Reza, Cyclonopedia. Melbourne: Re-Press, 2010. P71
Source: # PHILOSOPHY /// Oil as the Black Corpse of the Sun (Cyclonopedia + Jarhead) – THE FUNAMBULIST MAGAZINE
War machines take shape against the apparatuses that appropriate the machine and make war their affair and their object: they bring connections to bear against the great conjunction of the apparatuses of capture and domination.
– Gilles Deleuze and Felix Guattari: Nomadology: The War Machine
Source: Nomadic Ethics: Deleuze and the Ethics of Freedom | Techno Occulture
Thanks for this question: this gets to the heart of my project in the book. I realised, looking back on my work, from the time I was an undergraduate, my interest has been in the question of ethics, although it is something I haven’t written about much. Most theories of ethics in the history of Western philosophy assume that one wants to be an ethical being, that one is seeking a way to understand and thus to undertake the good. They find it difficult, if not impossible, to argue for an ethical existence for those for whom this holds no appeal, for those who don’t care about good or bad. For most theorists, ethics as a code of action, behaviour or belief that directs action (and will) to the good (defined in various ways), is separate from and even unrelated to what kinds of beings we are. There has been a concerted effort to separate the ‘is’ from the ‘ought’. But with an immanent ethics, of the kind developed by both the Presocratics and Spinoza, and remarkably articulated in a number of Deleuze’s writings, ethics is not separated from being or becoming: it is the modality or the manner of becoming, how and in what directions becomings occur. I became interested in the concept of the incorporeal through the Stoics, for whom it referred to the immaterial conditions of all material things, including living beings. These immaterial conditions – space, time, the void, and especially sense, or expression, are the directions or orientations to which things tend, their future movements. The Stoics created a beautiful conception of ethics as a kind of culmination of existence rather than a set of rules or principles by which to regulate life from outside. Ethics, for them, is the capacity to live up to one’s impersonal fate, to bear it, to live it. In this sense, it is immanent in life itself, not just human life, but in all forms of life. Some people, perhaps a majority, have considered this the realm of religious thought; but for the Stoics and Spinoza, this is not an order separate from the world for it is inherent to it. I wanted to create a perhaps paradoxical non-normative ethics, an ethics unrelated to (Kantian) judgement, one related to the ways in which one directs one’s life. The incorporeal is thus a name for the direction immanent in our actions, the direction to the future in which we may overcome ourselves, become more than ourselves. I am happy to call this ‘the divine’ as long as we understand that this is not an order of judgement, nor an order separate from the world and its tendencies.
Source: An Interview with Elizabeth Grosz – Theory, Culture & Society