on the surface it seems profoundly anti-"ecological" (to use a term floating around right now) to go wholesale into an acceleration: ecologies are more profoundly periods of stillness mixed with accelerations. the latter are very traumatic, especially when considered intensively — childbirth is an acceleration of sorts, in which the "speed" and "distance" involved don't seem like much, and yet are extremely traumatic in both material and psychic senses (and we could include the traumas of other accelerations, such as returning from space travel, car accidents, the fall of the Berlin Wall, etc. etc.).
what sort of ruptures, tears and detachments would be implied in an accelerationism at the planetary level?
before this technical infrastructure was "turned on", so to speak, i'd love to know more about the ontological, epistemological and ethical problems entailed — for example, collaborative decision-making which is shot through by speed and its intensified fragmentation of part-knowledges and part-subjects.
since it wouldn't be animals, rocks or other "objects" creating these technical infrastructures it seems fair to ask these questions even if they seem a little "humanist" in the process.
in the meantime, can we start more simply by "training" for an accelerationist world, not unlike how a world-class sprinter would do: by dialing up tempo and intensity incrementally, learning how to endure, speeding up and slowing down "schizostrategically" (to use joseph's term), allowing traumas (muscular, psychic, relational) to heal more readily, all while preparing for the "big race" — even if we don't know what or when said race is, or if it is for a people to come?
The treadmill: prison disciplinary technology, work machine, spinning, grinding. But what, precisely, is being produced? Once the substratum of corn or grain is removed from the carceral equation and the treadmill takes a new turn in the production of bodies, hygiene and spectacle, we can say that the grind is one of spacetime itself: the elongation of the tangent in order to give an apparent linearity to what is a circular process — an illusion of displacement produced, certainly, but even more fundamentally the illusion of history and progress made (and its "high of mechanical annihilation").
The grind becomes ground and the body writes the metrics of its own imagined passage, or perhaps only an endless series of sweaty ellipses — unless elliptical thoughts are of another order altogether.
"It begins with the mass deportations. 25,000 runners packaged onto a fleet of school buses as neatly as you can say 'logistics'. They are being shipped to another town for processing — 26.2 miles away, to be exact — and yet the overwhelming sense in the air right now is one of optimism. An affirmative energy of nervous dialogue markedly contrasts the monologue of radical dividualization that steers the proceedings. Bright yellow sponsor bags, which hold those personal possessions one hopes will make the return journey, are clutched in every hand. An inversion has taken place: these overmen&women are the new figures of Agamben's camp logic, and yet they couldn't be happier. In some ways, they run for us all."
[help side defence,
or the tactile recalibration of peripheral vision,
or the hands of the clock at 13h50 -- just past high noon.]
"The faster we go, the more we look ahead in anticipation and lose our lateral vision."
(Paul Virilio, The Administration of Fear, p.36)
"Whiteness as blindness, as third type of blindness in which one sees with one's eyes open to the world, yet sees nothing. Not the absence of light and the consequent darkness that renders one incapable of seeing, nor the total intensification of light on the retinal receptors such that one is blinded by its sheer intensity and has a visceral reaction, which forces a closure of the eyes to get relief from the pain (as when looking at a sunny sky after being in a dark room). But a visible sightlessness that Antony Gormley helps us perceive, a third type of blindness in which one listens and touches, in which objects emerge from the white fog of chaos only at the penultimate moment of proximity."
(sportsbabel, june 2012)
a recursive game of prisoner's dilemma
The problem is not, as Bertrand Richard suggests in conversation with Paul Virilio, "that we still want even more speed and instantaneity." It is rather that we cannot afford to slow down, that we do not want to be left behind. The problem of speed thus becomes the inverse of the problem of exodus, except that we are describing an exodus from the hyperlinearity of time.
And as a question of praxis, we borrow from Paolo Virno to suggest a gradual move from a determined problem: keep pace or fall behind, to a totally different problem: how to realize the tempos available or at hand and to experience forms of self-expression that perhaps belie these temporal qualities and/or release differential energies.