Ultra-Enlightenment

Ultra-Enlightenment is an extremely progressive,  post-humanist,  capitalist,  globalist,  liberal ideology which represents the current worldviews of Dragonguard999.

It believes Liberalism to be an expression of  Capitalism on a political dimension. It is a pro-market albeit  regulationist ideology, believing that The Market and The State are competing internal tendencies of capitalism that guide it towards its self-development and thus should both be embraced as inevitable elements of equally inevitable civilizational system. Inspired by NRx writings it adapts the name of Cathedral for its socio-political system, although it believes Dark Enlightenment understanding of this phenomena is not completely accurate.

[[File:HegelianPhilosophy.png]] Geists and Interdividualism [[File:Poststruct.png]]
Ultra-Enlightenment believes the western philosophical dichotomy of individual-collective  to be both inaccurate to reality and restraining us from social evolution. Instead it asks us to consider the self not as an individual ego but rather a synchronized multiplicity of informational-energetic fluxes. Ultra-Enlightenment believes a person to be an emergent phenomena that arises when information is communicated with enough intensity and in a synchronized manner within the bounds of a system. In case of a human being this system is neurons, thus the mind emerges from neurons communicating. This nature of a person can be understood as something similar to concepts of hegelian geist or  Lacan's narrative identity. The recognition of persons as an entity that still emerges from multiple dividual parts as a manifestation of communicative interaction between them gives rise to Ultra-Enlightenment's belief in what it calls "Interdividualism".

This different viewpoint on the nature of persons as geists also influences Ultra-Enlightenment's view of collectives. Instead of seeing them as separate and opposing phenomena to singular persons, in Ultra-Enlightenment's view communities are simply another geists that differ from their component members only in terms of scale. Much like humans are phenomena of emergent flow of information so too are social-groups, nations, civilizations etc. They too attain their own forms of agency, interests and identities experienced by their members in the form of social and crowd psychology. Societies emerge from interactions between people much like people emerge from interaction between thoughts. Society thus is not seen by Ultra-Enlightenment as simply a network of individuals or some supreme entity who's interest override its parts, but rather a storm-like flux of thoughts and desires that construct many, often overlapping and sometimes opposing identities as manifestations of interaction of drives and information. Something that can be perceived as akin to a mind with many thoughts and desires that sometimes also can be interconnected or contradict each other. Ultra-Enlightenment sees this fact as important because despite the fact that we ourselves emerge from thought-multiplicities it neither makes us perceive our individual thoughts as less important than "the whole" nor do we see our individual thoughts as more important than our emergent personhood. Both our individual thoughts and our emergent personhood is "us", thus this logic should also be applied on interpersonal structures, since their nature is no different from our own selves. This line of thought leads Ultra-Enligthenment to advocate for rejection and transcendance of the individual-collective axis instead opting for remembering that group and members in the end are the one and any discussion on priority of importance between individual or collective interest is completely worthless.

[[File:Neo-Faust.png]] Faustian Spirit
Ultra-Enligthenment adapts a modified version of the Neo-Faustian interpretation of the Faustian Spirit. It believes that it is the characteristic of the condition of intelligent life to be always dissatisfied with living. This leads us to pursue an unending struggle to gain infinite power, knowledge and control over the universe. Ultra-Enlightenment, much like Neo-Faustianism, believes we should not condemn this drive but embrace it. Through this powerful greed we are pushed to build civilizations, pursue understanding of the cosmos, innovate new technologies and create art. The Faustian Spirit can thus be seen as an expression of the will-to-power of the civilizational-interdividual. Faustian Spirit thus expresses itself as a drive towards investment of resources and labour towards long-term perpetuation of life achieved through feeding civilization with new paths of improvement and rewarding its individual components through symbolical immortalisation. At the same time Ultra-Enlightenment believes that humanity in its pursuit of Faustian empowerement is inherently pushed towards extinction of the "human" category which by its very nature is limited. Life's thirst for power leads to annihilation of its form and surrender of particular beings to greater structures. While on a personal level this is experienced as individual empowerment, it de facto means being captured by increasingly expanding civilizational organism that assembles itself through us into a greater being. Our activity becomes conditioned by its internal infrastructure while it also expands our individual capabilities as we share in its sovereignty.

Ultra-Enlightenment believes this drive to be fundamental to nature of intelligence, evidence of which can be found in all cultures around the world. Still Ultra-Enligthenment believes that the ideology of Liberalism produced under the influence of  Enlightenment has come the closest to embracing this drive on a political dimension. Thus Ultra-Enlightenment believes that the Faustian Spirit necesserly leads to the spread and expansion of the ideas born from this drift. A drive towards absolute liberation, where liberty seen is as power to influence the world. In this line of thought then pursuit of Liberalism and the Faustian Spirit means pursuit of universalist and continuous empowerment and desire to increase the total power of intelligence as a whole.

[[File:Nietzsche-icon.png]] Liberty as Power [[File:Postmodernicon.png]]
For Ultra-Enlightenment the idea of "liberty" is fundamentally understood as form of power to influence reality in accordance with one's will. Freedom comes from the ability to make choices in accordance with one's own will, while being sure that those choices will result in the outcomes desired by the intent of the choice. In that way liberty can be understood as a control over your environment. At the same time Ultra-Enlightenment believes freedom to have a psychological dimension. People can be more free the more ability they have to follow their desires without internal blockades such as fear or cultural constructs restraining their way of thinking. In that way liberty can be also understood as ability to think freely without restrictions imposed by traditional mentalities and language. Ultra-Enlightenment thus believes liberation must be pursued both on the material level through fight against outside forces and pursuit of technological progress, as well as through internal self-reflection and thought experimentation.

This understanding of liberty also leads Ultra-Enlightenment to reject the dichotomy of liberty-security  axis. In Ultra-Enlightenment's mind, liberty without security will mean that constant internal fear of threat will inevitably restrain your thinking and ability to make choices in accordance with your will. At the same time security without liberty simply means that your security is completely dependant on something outside of your control, therefore you are in fact constantly under a threat and thus not secure. In the end only power or control over your environment and your internal realm can guarantee your freedom.

[[File:Panhumanism.png]] Kinship of Intellects [[File:POSTHUMANISMICON.png]]
Ultra-Enlightenment advocates for assertion of universalist fraternity of intelligence as a principle to guide interaction between not just humans but all intelligent beings. This belief is conditioned by two other approches to the character and nature of intelligence.

First of all, intelligence cannot be essentialised as uniquely human trait. It is a function of self-artificisation meaning process of self-aware reflection that thanks to treating itself as an artefact of its own concept, it is able to disable and enable its own restrictions, in accordance with its own understanding of themselves. What does it mean in practice is that intelligence is not something that arises from specific experience of human self-aware subjectivity, such as our social reflexes, but rather is an ability to self-construct, self-invent and self-reinvent oneself in accordance with the will. Such character of intellgience therefore cannot be constrained merely to human experience and could potentially be observed in all sufficiently developed forms of natural and artificial life.

Second of all Ultra-Enlightenment believes that since all forms of intellect, understood as a phenomena of communication that attains agency and thus ability to self-construct in accordance with will (a geist) are able to create a higher form of intellect through interaction with each other, then they can all be perceived as kindred beings. The potentiality of creating a supreme universal geist through opening communication between all intelligent agents in the universe, and thus also creating a universal common will, that could legitimise existence of a universal society, able to attain greater empowerement of its subjects than any other, serves here as justification to see all its potential subjects as kindred beings even before it is created. In that way the use of the principle based on the potential future, serves as a way to steer the present towards it, as a self-fulfilling prophecy (or hyperstition).

It is important to note that fraternity of intelligence does not imply lack of conflict or pacifism, as it is inevitable that desires of different wills will in some way clash with each other. Even a single brain can possess conflicting thoughts. Nevertheless the principle does imply instillment of certain perception of a universal in-group, which interests would have to be considered even in case of a major conflict between its subjects, as well as legitimizes them as subjects to institutions such as citizenship.

[[File:Neorational.png]] Neorationalism
Ultra-Enlightenment believes the process of reason in humans is fundamentally restricted from achieving its full potential. The computational process of reasoning is constrained by biological and cultural preconditions creating what we know as the common-sense ontology. This means that when we reason we generally are already restrained from comprehending phenomena we try to understand due to our intuitive knowledge setting certain borders to what is reasonable. At the same time our reasoning is often physically constrained by the fact that every kind of thinking process we do must still remain within the bounds of what is possible to imagine with our brain's capacity. In Ultra-Enlightenment's view The rational process to achieve its complete potential in comprehending reality must be freed from restrains of intuitive knowledge we have grown attached to. Ultra-Enlightenment believes that this must be achieved through a process of self-reflection of reason, abandonment of common sense patterns in process of rationalisation, studies of artificial intelligence or even intervention from the outside of the mind by reconstructing our material bio-structure.

Ultra-Enlightenment believes that only when our reason is freed from the biologically and culturally preconditioned frames of intuition and common sense, we will have any chance to completely comprehend reality. With the unshackling of rationality from preconceptions of what is "reasonable" our ability to influence and steer the world into our desired state will also grow exponentially. While Ultra-Enlightenment acknowledges that complete eradication of subjectivity from the process might be impossible, it still firmly believes that liberation of reasoning process has potential for bringing about immesurable improvements in our scientific and philosophical pursuits and thus allow us to elevate civilization to heights unimaginable before.

[[File:Metamodernism.png]] Meta-Modernism
Ultra-Enlightenment believes that after the age of modernism, characterised by a myriad of ideological grand historical narratives meant to somehow fill out the existential void created by the collapse of cultural theocentrism and moral consensus around religion, we had to inevitably enter an era of complete collapse of cultural grand narratives and sense of universal meaning. As scientific discoveries slowly torn down our sense of importance in face of the uncaring cosmos and expansion of knowledge in sociology and psychology revealed the fictional nature of "good" and "evil" we entered the state of postmodernism.

Ultra-Enlightenment deems the postmodern mentality as unhealthy to remain in, as it robs civilization of any form of purpose and thus demobilizes its social forces from activity focused on greater ambitions. It has thus inevitably become one of the main causes for ideological and cultural disintegration, decline of happiness and chaos. At the same time Ultra-Enlightenment acknowledges that the discoveries of postmodernism cannot be simply ignored for the sake of some kind of return to naive modernism or superstitious pre-modernism. The outlooks postmodernism presents to us are after all completely true.

Ultra-Enlightenment thus aligns itself with the cultural drift of "metamodernism". One in which ideological narratives remain self-aware of their factual nature as constructs yet are still affirmed as values to hold in face of absurd nihilistic nature of the universe. In this state of oscillation between ironic self-awareness and sincere belief Ultra-Enlightenment sees a way of escape from postmodern civilizational dead-end. One that refuses to surrender its sense of meaning and belief in purpose of life and civilization while at the same time does not escape from the truth of abysmal nature of the cosmos.

[[File:Neolibcult.png]] The Cathedral [[File:Illum.png]]
In Ultra-Enlightenment's view, the term of "Cathedral" describes a self-organizing socio-political system, that manifests itself as a cultural, economic and political hegemony of Liberalism. Thus the Cathedral can be seen as the socio-political dimension of the Universal Liberal Civilization. Ultra-Enlightenment believes the Cathedral to be the fundamental structure that both sustains the existence and directs the progress of Liberalism as hegemonic ideological force in the world.

It is important to note that Ultra-Enlightenment does not see the Cathedral as a tangible organisation, but rather a decentralised socio-psychological system that shapes the framework of political ontology in people being subject to it. Since the Cathedral embodies the Liberal hegemony of thought as an international social organism, in Ultra-Enlightenment's view it must be protected from attempts to halt its functioning, as well as directed towards constant improvement and adaptation to changes in the world, through repeated processes of deterritorialisation and reterritorialisation. Ultra-Enlightenment rejects NRx's characterisation of the Cathedral as  "Bio-Leninist", instead believing its  progressive nature to be inherent to its universalist principles and drive towards expansion to every facet of society, through exercise of complete socio-psychological dominance.

Ultra-Enlightenment believes it is possible to distinguish several main pillars needed to sustain the Cathedral as a dominant socio-political order:


 * [[File:Ford.png]] Capitalist Realism

A social phenomena described best by left-accelerationist thinker  Mark Fisher. He points out how capitalist economic system has ingrained itself into our culture and social psychology to the point it is impossible to imagine an end to or exit from the capitalist reality. It thus constructs an ontological system, in which commercialisation enters every facet of our thinking. Objects and activities are almost always primarly judged through the lense of their economic profitability, desires are created and steered through omnipresent marketing and any kind of rebellion becomes quickly supressed through commercialisation and integration of it into the capitalist system, thus paradoxically reinforcing it.


 * [[File:Statlib.png]] Liberal Political Hegemony

The Liberal Political Hegemony is a phenomena that can be seen as the political culture, shaped by dominance of liberal values in minds of the subjects of the Cathedral. Through the omnipresence of liberal values in normative systems, laws, media, education and popular culture liberalism affirms itself as the "default" political position, that stands as the basic social fact of political reality it creates. In this state society thus sees holding liberal values as a "centrist" and non-controversial worldview, which forces all of the political reality to organize itself around it. Thus to stay relevant to the political market of ideas, created in this socio-political order, different forms of political thought are forced to adapt liberalism as a indispensible basis of their proposed social order.

This results in suppression of non-liberal forms of thought, forcing them out of mainstream politics and allowing for pacification of their followers, both through depriving them of conventional means of political practice as well as normalisation of their de-platforming.


 * [[File:Necon.png]] Liberal World Order

The Liberal World Order can be understood as the geopolitical and international order, in which the liberal values are seen as "default" and are enforced by a number of international liberal institutions and liberal states, that possess dominant position in the international power structure. The LWO is thus sustained as an organized socio-political organism, in which institutions such as UN, NATO, IMF, World Bank etc. and liberal states such as USA and EU 27 members all serve as organs of facilitating the behaviour of states in the world towards reinforcement of liberal hegemony of thought and counter-acting the influence of ideologies hostile to Liberalism, platformed by illiberal states through "harder" means than cultural influence. Those can include everything from economic pressure to direct military intervention.


 * [[File:Antcomp.png]] Outsider Cells

Improvement and evolution requires some form of outside pressure. Thus Ultra-Enlightenment believes that for the sake of sustainment of the Cathedral, the system must allow for continuous existence of alternative and radical forms of thought in controlled environment. This action has several benefits. First this serves as a filter, that allows illiberal radical thinkers to voice and produce their ideas in a controlled environment, instead of creating unmonitored underground. Secondly the presence of illiberal thinkers, such as representatives of the Post-Left and  NRx, allows the Cathedral to gain an outsider's perspective on its own structure and thus leads it to improved self-reflection. Finally the existence of illiberal thinkers in controlled environment and their ideologically productive activity creates pressure on the Cathedral to constantly self-revolutionize, improve on its flaws, integrate new ideas and evolve towards a more perfected system.

[[File:Accel.png]] Capitalism, Entropy and Optimization [[File:MeritCapLogo.png]]
Ultra-Enlightenment believes capitalism to be a social phenomena, both more complex than just an economic system and something inevitable to all civilization. This conclusion is drawn from Ultra-Enlightenment's view of not only nature of humanity but that of intelligence itself.


 * [[File:Meta-Anarchism.png]] Desire and Capital

The fundamental nature of all life that acts to sustain itself is desire. Desire, understood as internal craving for something, is the ignition of all action taken by living beings, including humans. Many desires felt by life are completely unconscious and basically automatic, but beings with sufficiently advanced intellect are also able to possess conscious desires that are most often fulfilled using a function of the mind known as rationality. Humans who's proficiency in this aspect of the mind allows them to create abstract concepts, fall into a category of life we call "intelligent life".

The nature of reaching such elevated level of thinking also has an influence on the way intelligent life can interact with its desires. Unlike non-intelligent one, life capable of abstract conceptualisation is able to project its desire onto material objects which become symbolical representations of ability to fulfill a desire. This in turn makes intelligent life able to create objects that by functioning as symbols are capable of serving as a form of conductors of their desires. Money is the greatest example of this, while currency does not have much utility outside of trade itself, it does symbolise the ability to fulfill desires by buying whatever you crave for on the market. This mechanism is not exclusive to money and in the end all forms of capital are subject to it. Because of this relation capital has with desires of intelligent beings it is inevitable that at some point it will spread to every facet of society producing capitalism and any kind attempts at constructing "alternatives" will also inevitably lead to eventual reterritorialisation of capitalism.


 * [[File:Landian_Accelerationism.png]] Nature of Capitalism

Ultra-Enlightenment believes that Capitalism can't be simply perceived as an economic system. It is an advanced social phenomena integral with psychology of desire and thus, much like desire, it permeates every facet of society. Capitalism can't be constrained to just the way resources are distributed through market or the fact that means of production can be in private hands. It is an enormous socio-psychological organism that programs specific cultural normative systems and modes of subjectivity, to be in line with thematic subjection of all things under the interest of desire and forcing them to be perceived through the lense of market value. What Mark Fisher called "Business Ontology". Through Capitalism all elements of the universe become something to be either consumed or utilized for production of things to be consumed. In Ultra-Enlightenment's view this is not something to be condemned but rather embraced as an expression of nature of intelligent life, who's fundamental characteristic is exactly utilizing the rest of the world to fulfill its desires whether they are something primitive like hunger or more complex like artistic creation and self-actualisation.


 * [[File:Regulationism.png]] Entropy and Economic Heat-Death

All things in the universe are subject to entropy. Social structures are in no way exempt from that. If left without proper conditions, capital will inevitably centralise in the hands of few centers of ownership. As vast amounts of capital are hoarded by few, who have too much of it to spend it and thus will not let it flow through society, capital stagnates and remains inactive. As a result social organism as a whole is not able to mobilise its elements to function and new ideas to fund themselves. In the end society itself stagnates and falls into decline. This state of things Ultra-Enlightenment names "Economic Heat-Death", the natural end state of all economic systems if left without rejuvenating action. To avoid this state, Ultra-Enlightenment believes capitalism must be conditioned through a number of regulations, taxation and state intervention to both slow down the entropic approach of economic stagnation and rejuvenate the system, if it is necessery to prevent major economic collapse. The means to achieve this goal can include trust-busting, LVT, progressive CIT, supplying credit to new industries, funding of large infrastructural projects, trade promoting, export focused tariffs etc.


 * [[File:Nietzsche-icon.png]] Vitalistic Capitalism

Ultra-Enlightenment believes regulation of capitalism must be approached with a philosophy of vitalistic principles, rooted in the Nietzschean idea of the will-to-power. While specific regulations and interventions might be very situational and dependent on variety of historical, cultural and material factors, the goal motivating all of them should always be creation of an environment in which success in competition is dependant on personal willpower and strenght of intellect, rather than luck or social class. Ultra-Enlightenment believes that this kind of guiding philosophy is necessery for creation of capitalism that will avoid economic heat-death. To create such a system Ultra-Enlightenment believes Vitalistic Capitalism must be build around the idea of granting easy access into market competition to all persons, no matter their race, gender, sexuality, birthplace, social class etc. in order for a truly meritocratic social hierarchy to emerge. While specific policies might vary, in general this line of thinking motivates a creation of a social safety net meant to prevent anyone from falling out of access to the market competition into a poverty trap, as well as some degree of capital re-distribution meant to prevent the system from stagnation and allow for freeing the potential of new individuals and businesses.

[[File:BluAcc.png]] Blue Accelerationism [[File:POSTHUMANISMICON.png]]

 * [[File:Accel.png]] What is Accelerationism?

To understand the concept of "Blue" Accelerationism, practiced and advocated by Ultra-Enlightenment, first it is important to explain and dispel several misconceptions around the idea of Accelerationism and explain what it actually stands for. There's a common misconception that the point of Accelerationism is to "push" contradictions within a system through radical action to hasten or "accelerate" its collapse. In actuality Accelerationism refers not to this nor even any other specific form of political action. What Accelerationism is, is a philosophical and analytic framework of looking at processes of deterritorialisation and reterritorialisation that drive modern capitalism and its self-revolutions.

"Territories" are a term derived from works of philosophers Gilles Deleuze and Felix Guattari, that can be in a simple way defined as process of "being", whether it be through exercising control, exclusion, inclusion, division etc. of specific things or processes in specific ways the greater structure emerges with its own identity as territorialized. This can be thought of with the analogy of a city, that in itself is not as much a "thing" but a process of including what is "part" of the city and excluding its outside, things that happen within the city, its culture, and how it constantly changes but retains itself as a continuous larger process. "Territory" of course isn't something that supposed to describe exclusively things connected to geographic locations but everything that can be described as such process of "becoming" or "being". This of course includes capitalism, society and everything that exists within its grasp. Deterritorialisation here then can be understood as a process of mutation, transformation or disintegration of a territory while reterritorialisation is the process of territories' reintegration and strenghtening.

For Accelerationism, the main point of interest is how do those processes work within the context of Capitalism, what does it mean and to some extent what can be done to most effectively "sail through it". While all members of the "accelerosphere" generally share a common framework when approaching the first two questions, it is the third one that creates the major divisions between accelerationist theorists and is responsible for fragmentation into sub-branches such as R/Acc, Z/Acc, U/Acc or L/Acc. The purpose itself is in general the same for all of them. To somehow deal with the process of capital "exiting from man". The situation for Accelerationist theorists can be then put in analogy of a helmsman and ocean. Acceleration is the ocean, it is a process which cannot be simply taken over or seen as "subject" to human power but rather a reality in which we exist. The helmsman here, "the man" is not a grand "maker of his destiny" he merely has his ship, his knowledge of navigation and other tools that he was allowed to use by the ocean he sails through, he will never truly conquer the ocean but is forever destined to deal with its violent winds and waves. The crucial division between different branches of accelerationism here then can be thought of as different opinions on how to build the best ship for the voyage.


 * [[File:BluAcc.png]] Blue Accelerationism

With that said Blue Accelerationism or Blu/Acc that Ultra-Enlightenment practices can be thought exactly as one of the many approaches towards the question of dealing with the "ocean" of capitalist Acceleration. Blu/Acc assumes other strains of Accelerationist thought firstly underestimate the importance and role of the regulatory liberal state within the process of capitalistic deterritorialisation and reterritorialisation. It is true that capitalism as a system follows a trend of deterritorialisation of many of so many things that prove themselves unable to survive within its utility-effciency oriented environment, melting away cultures, communities, traditions and identities, turning them at best into commodified fuel for its expansion or wiping them away completely from the face of the Earth. This destructive power, of capitalism, exemplified in the workings of the market that shows no mercy to anything unprofitable often makes us forget and underestimate the other reterritorializing face of capitalism. Because indeed the process of capitalism is not merely the market, it could never be merely the market, exactly because its deterritorialising nature, to survive it requires its shadow partner of self-regulation. This relationship of the market and the state thus constitutes the nature of capitalism's survival. Now, many projects that plan to deal with this reality advocate for pushing the boundries of acceleration by "removing the breaks", attacking the foundations that anchor the process of reterritorialisation, the liberal state, the family unit etc., or simply assuring one's survival awaiting its "inevitable" burn-out, others such as many of the NRx essentially believe the process can be dealt with through proper reorganisation of power structures. A patchwork of micro-states to counter Capital's overgrowth and a monarchical figure to keep guarantee such order and protection from the mass-democratic state, that so easily finds itself in arms-race of growth between market and itself.

Blu/Acc puts into doubt the idea that either of these appraoches can succeed in surviving the reality of the "ocean" we're sailing through. In fact all of them stand on two assumptions that Blu/Acc points to as errors. First is the assumption that the state is something that is easily alterable or removable or inferior to the process of the market despite it possessing an indispensible role in the system that throughout its existence proved itself to effectively fulfill its purpose. Second error is the fact that this fixation on the need to abolish the process or contain, betrays a fundamentally anthropocentric perspective that values conservation of the human identity so high that it finds itself unable to conceptualise an alternative route for life and civilization and thus has to escape into belief of possible subjugation and "defeat" of the process despite knowing that the "ocean" can only be "sailed through" and never completely conquered.

Therefore the approach practiced by Ultra-Enlightenment in the form of Blu/Acc does not assume that the process of capitalism can or should be abolished or contained. Instead it proposes to address civilizational issues it creates in two ways. First of all, it once again brings attention to the fact that it is not merely the market that evovles and adapts to practice its deterritorialising profit-seeking but the state in its pursuit of regulation and preservation of the system to which both market and state belong also altered signigificantly. The regulatory liberal state of today is not mere monopoly on violence, nor a geographically, culturally or legaly bounded entity like a country. Much like the globalised market freed itself from similar chains, so did the state as it became the international order of entangled institutions and laws working on a scale beyond any singular localisation on Earth, or to an extent even beyond it. In this aspect Blu/Acc believes one has to acknowledge that the destruction done by the market is to some extent inevitable but it is an error to assume this will lead to a burn-out or a sort of hyper-individuated society without greater territories. As history has proven the accompanying tendency of the deterritorialising and expanding market, known as The State or Regulation, remains equally evolving and able to most likely prevent prophecies of collapse posed by this belief and therefore forces us to face reality that we still have to live with the process of capitalism itself. This thus leads to the second point Blu/Acc approach tries to make. This being, if Capitalism and humanity is growingly incompatible, and Capitalism is not removable then it is humanity that has to be removed or rather moved past. As capitalism alters the environment, both geographic and social around it, serving only the purposes of maximising utility-efficiency and self-preservation of such maximisation, it is increasingly hard for the human, not adapted to this hyper-technological mode of being, to live. The solution Blu/Acc offers as a way of "enduring through" is thus shedding exactly the identity that is unable to survive within the unstopably changing environment. To move past the human into the post-human whatever it might be, a merging with our mechanical creations or in a more grim scenario leaving it up to aritificial species of more fit inheritors, thus fulfilling in strange way Fukuyama's prophecy of the end of history, or at least the human one. The course of necessery action is the same, to continue still, despite the escalation of the arms-race between the market and the state, balancing the two and seeing their perpetual growth as long as it can possibly take, even beyond the death of stars.

Why Liberalism?
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Techne, Capital and Civilization
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Relationships
Self-Inserts =

[[File:Mega_Yes.png]] The Cathedral

 * - Pretty based. We often find ourselves in agreement over lots of things. Still, you can see that the basic problem of your ideas is accountability and legitimacy manufacturing yet refuse to accept the democratic process. I'm also pretty sure [[File:Laicism.png]] Laicism is more effective on promoting secularism than [[File:Stateath.png]] State Atheism that just enables religious movements to latch onto all kinds of anti-state resistance movements and entangle themselves into new elites in case they succeed.
 * [[File:Vamp.png]] Braun Spencer Thought - While I'd say personally you should not ever think you can find a bunch "stable" solutions to what you see as problems in society and economy, advocates of reterritorialisation, regulation and moderation that care for relative stabilisation of capitalism's creative destructiveness like you are important. Plus you're a supporter of Liberal International Order so we can surely get along.

[[File:Yes.png]] The Faithful

 * [[File:Glencoe.png]] Glencoe - Very tame, and there's surely a lot of place to improve, still one can't hate a fellow liberal. Plus AI, Space, Smart Cities? My friend those carry more marvels than one can imagine.

[[File:Kinda_Yes.png]] The Respectable Outsiders

 * [[File:HelloThere314Icon.png]] HelloThere314ism - Obviously an intellectual. While I'm neither a supporter of egoism nor anarchism, I always respect those who, unlike most of the orthodox left, can see that the system they oppose is more complex than it seems. While I don't think we'd agree on the future of society, at least you're interesting, and you're also deleuzian so that's pretty based.
 * - Another deleuzian. I feel like we agree on a lot when it comes to "how things are", there are surely some differences but I think it's the differences in our characters that make us take those facts and draw different conclusions. Anyway, another one I can respect but not really agree with.
 * [[File:Council.png]] Post-Councilism - "Language as Alienation" as you put it, is a very interesting idea, I wouldn't agree that all communication must be fundamentally miscommunication but it is definitely true when the medium exists in the symbolic. We obviously won't be able to agree politically, both because we differ in character and thus in our judgment on what society should be, as well as simply because I personally believe socialist ventures to be futile in practice due to relationship of desire and capital, BUT that certainly does not mean I can't see you're quite intelligent fellow with interesting ideas.
 * [[File:Ultro.png]] Ultroneism - There's a lot I can disagree with here, and a good bunch I could agree with. Above all though it's most impressive how much fascinating "food for thought" you put here. (also thanks for your input on my interdividualism. I would actually agree that the geist can't be simply boiled down to its elements but I must insist that its nature is found exactly in the process of communication and flux between those elements)

[[File:Meh.png]] The Neutral

 * [[File:OwfBall.png]] Owfism - I like that you support liberal organisations like NATO and UN, world federalism and progressivism but unfortunately most of similarities end here. Due to the nature of desire, abstract thought and its relation with capital, socialism is never going to escape capitalistic reality and the very idea of "sustainability" is rather silly. And no, Labour is not more revolutionary than Capital.

[[File:Kinda_No.png]] The Heathens
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[[File:No.png]] The Boring

 * [[File:pixil-frame-0(27).png]] New Model Of Cheesenism - Teenage dictator fantasy. There's not much to comment on.

[[File:Mega_No.png]] The Laughable

 * [[File:Polpot.png]] Implianium - Most of it is utter nonsense. Maybe it's an unfunny joke, maybe genuine. I don't think I care.


 * -| Ideologies =

[[File:Mega_Yes.png]] The Cathedral
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[[File:Yes.png]] The Faithful
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[[File:Kinda_Yes.png]] The Respectable Outsiders
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[[File:Meh.png]] The Neutral
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[[File:Kinda_No.png]] The Heathens
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[[File:No.png]] The Boring
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[[File:Mega_No.png]] The Laughable
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MBTI
INTJ-A, "Assertive Architect"

Enneagram
5w4, "Philosopher"

Comments
Implianium - Add me - Add me? - add me? - Hmm, I wonder why it is always this crowd that asks first? Anyway, add me please. Glencoe- based add me Owfism - add me to relations? Braun Spencer Thought - Add me? New Model Of Cheesenism-add me Owfism - re-add me? I changed my ideology BERNHEism - Add me? - Add me? Owfism - I changed my ideology
 * [[File:VEnlight.png]] - ok
 * [[File:VEnlight.png]] - Done, albeit since most of your page is under re-construction I can't comment on too much.
 * [[File:VEnlight.png]] - alright
 * [[File:VEnlight.png]] - Lol, sure
 * [[File:VEnlight.png]] - Sure, add me too
 * [[File:Glencoe.png]] Glencoe- done
 * [[File:VEnlight.png]] - alright, add me too.
 * [[File:VEnlight.png]] - sure
 * [[File:VEnlight.png]] - alright
 * [[File:VEnlight.png]] - Very well