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Accelerationism is a range of revolutionary and reactionary ideas in left-wing and right-wing ideologies that call for the drastic intensification of capitalist growth, technological change, infrastructure sabotage and other processes of social change to destabilize existing systems and create radical social transformations, otherwise referred to as "acceleration".

It has been regarded as an ideological spectrum divided into mutually contradictory left-wing and right-wing variants, both of which support the indefinite intensification of capitalism and its structures as well as the conditions for a technological singularity, a hypothetical point in time at which technological growth becomes uncontrollable and irreversible.

Quotes

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  • That great process, the levelling of European man, is not to be retarded; it should even be accelerated. The necessity for widening gulfs, for social distance and for hierarchy, is thereby established; not the necessity for slowing that process. This levelled species requires a justification, once it has been attained; its justification is the service it provides to a superior, sovereign species who stands upon it and can arise and accomplish its tasks only upon this basis. I am not speaking of a master race whose tasks are thereby limited to governing, but a race with its own sphere of existence, with a surplus of energy for beauty, bravery, culture and manners, even in the most intellectual affairs; an affirmative race which may allow itself to indulge in every great luxury . . . strong enough to have no need of the tyrannical imperatives of virtue, rich enough to have no need of frugality and pedantry, beyond good and evil; a greenhouse for rare and exotic plants.
  • But, in general, the protective system of our day is conservative, while the free trade system is destructive. It breaks up old nationalities and pushes the antagonism of the proletariat and the bourgeoisie to the extreme point. In a word, the free trade system hastens the social revolution. It is in this revolutionary sense alone, gentlemen, that I vote in favor of free trade.
  • 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. The need of a constantly expanding market for its products chases the bourgeoisie over the entire surface of the globe. It must nestle everywhere, settle everywhere, establish connexions everywhere.
  • Once adopted into the production process of capital, the means of labour passes through different metamorphoses, whose culmination is the machine, or rather, an automatic system of machinery (system of machinery: the automatic one is merely its most complete, most adequate form, and alone transforms machinery into a system), set in motion by an automaton, a moving power that moves itself; this automaton consisting of numerous mechanical and intellectual organs, so that the workers themselves are cast merely as its conscious linkages... Not as with the instrument, which the worker animates and makes into his organ with his skill and strength, and whose handling therefore depends on his virtuosity. Rather, it is the machine which possesses skill and strength in place of the worker, is itself the virtuoso, with a soul of its own in the mechanical laws acting through it; and it consumes coal, oil etc. (matières instrumentales), just as the worker consumes food, to keep up its perpetual motion. The worker's activity, reduced to a mere abstraction of activity, is determined and regulated on all sides by the movement of the machinery, and not the opposite. The science which compels the inanimate limbs of the machinery, by their construction, to act purposefully, as an automaton, does not exist in the worker's consciousness, but rather acts upon him through the machine as an alien power, as the power of the machine itself... Labour appears, rather, merely as a conscious organ, scattered among the individual living workers at numerous points of the mechanical system; subsumed under the total process of the machinery itself, as itself only a link of the system, whose unity exists not in the living workers, but rather in the living (active) machinery, which confronts his individual, insignificant doings as a mighty organism. In machinery, objectified labour confronts living labour within the labour process itself as the power which rules it; a power which, as the appropriation of living labour, is the form of capital.
    • Karl Marx, The Fragment on Machines, from The Grundrisse (1858)
  • What sort of creature man’s next successor in the supremacy of the earth is likely to be. We have often heard this debated; but it appears to us that we are ourselves creating our own successors; we are daily adding to the beauty and delicacy of their physical organisation; we are daily giving them greater power and supplying by all sorts of ingenious contrivances that self-regulating, self-acting power which will be to them what intellect has been to the human race. In the course of ages we shall find ourselves the inferior race... Day by day, however, the machines are gaining ground upon us; day by day we are becoming more subservient to them; more men are daily bound down as slaves to tend them, more men are daily devoting the energies of their whole lives to the development of mechanical life. The upshot is simply a question of time, but that the time will come when the machines will hold the real supremacy over the world and its inhabitants is what no person of a truly philosophic mind can for a moment question. Our opinion is that war to the death should be instantly proclaimed against them. Every machine of every sort should be destroyed by the well-wisher of his species.
  • they serve that they may rule. They bear no malice towards man for destroying a whole race of them provided he creates a better instead; on the contrary, they reward him liberally for having hastened their development. It is for neglecting them that he incurs their wrath, or for using inferior machines, or for not making sufficient exertions to invent new ones, or for destroying them without replacing them; yet these are the very things we ought to do, and do quickly; for though our rebellion against their infant power will cause infinite suffering, what will not things come to, if that rebellion is delayed?
    • Samuel Butler, Erewhon (1872), Chapter 24: The Book of the Machines (continued)
  • We are misled by considering any complicated machine as a single thing; in truth it is a city or society, each member of which was bred truly after its kind. We see a machine as a whole, we call it by a name and individualise it; we look at our own limbs, and know that the combination forms an individual which springs from a single centre of reproductive action; we therefore assume that there can be no reproductive action which does not arise from a single centre; but this assumption is unscientific, and the bare fact that no vapour-engine was ever made entirely by another, or two others, of its own kind, is not sufficient to warrant us in saying that vapour-engines have no reproductive system. The truth is that each part of every vapour-engine is bred by its own special breeders, whose function it is to breed that part, and that only, while the combination of the parts into a whole forms another department of the mechanical reproductive system, which is at present exceedingly complex and difficult to see in its entirety.
    • Samuel Butler, Erewhon (1872), Chapter 24: The Book of the Machines (continued)
  • We declare that the splendor of the world has been enriched by a new beauty: the beauty of speed. A racing automobile with its bonnet adorned with great tubes like serpents with explosive breath ... a roaring motor car which seems to run on machine-gun fire, is more beautiful than the Victory of Samothrace. ... Look at us! We are not out of breath, our hearts are not in the least tired. For they are nourished by fire, hatred and speed! Does this surprise you? it is because you do not even remember being alive! Standing on the world's summit, we launch once more our challenge to the stars! Your objections? All right! I know them! Of course! We know just what our beautiful false intelligence affirms: "We are only the sum and the prolongation of our ancestors," it says. Perhaps! All right! What does it matter? But we will not listen! Take care not to repeat those infamous words! Instead, lift up your head! Standing on the world's summit we launch once again our insolent challenge to the stars!
  • Chemical properties of minerals, e.g., are counted on in the carrying out of metallurgical processes with much the same certainty and calculable effect as are the motions of those mechanical appliances by whose use the minerals are handled. The sequence of the process involves both the one and the other, both the apparatus and the materials, in such intimate interaction that the process cannot be spoken of simply as an action of the apparatus upon the materials. It is not simply that the apparatus reshapes the materials; the materials reshape themselves by the help of the apparatus... None of the processes in the mechanical industries is self-sufficing. Each follows some and precedes other processes in an endless sequence, into which each fits and to the requirements of which each must adapt its own working. The whole concert of industrial operations is to be taken as a machine process, made up of interlocking detail processes, rather than as a multiplicity of mechanical appliances each doing its particular work in severalty.
  • This requirement of mechanical accuracy and nice adaptation to specific uses has led to a gradual pervading enforcement of uniformity to a reduction to staple grades and staple character in the materials handled, and to a thorough standardizing of tools and units of measurement. Standard physical measurements are of the essence of the machine's régime.
  • The growth of business enterprise rests on the machine technology as its material foundation. The machine industry is indispensable to it; it cannot get along without the machine process, But the discipline of the machine process cuts away the spiritual, institutional foundations of business enterprise; the machine industry is incompatible with its continued growth; it cannot, in the long run, get along with the machine process. In their struggle against the cultural effects of the machine process, therefore, business principles cannot win in the long run; since an effectual mutilation or inhibition of the machine system would gradually push business enterprise to the wall; whereas with a free growth of the machine system business principles would presently fall into abeyance.
  • [One early 1945 night, von Neumann] woke up and started talking at a speed which, even for him, was extraordinarily fast. “What we are creating now is a monster whose influence is going to change history, provided there is any history left, yet it would be impossible not to see it through, not only for the military reasons, but it would also be unethical from the point of view of the scientists not to do what they know is feasible, no matter what terrible consequences it may have. And this is only the beginning!” The concerns von Neumann voiced that night were less about nuclear weapons, and more about the growing powers of machines. “From here on, Johnny’s fascination and preoccupation with the shape of things to come never ceased,” concludes Klári’s account. For the next seven years he neglected mathematics and devoted himself to the advance of technology in all forms. “It was almost as if he knew that there was not very much time left.”
  • The earth is the very quintessence of the human condition, and earthly nature, for all we know, may be unique in the universe in providing human beings with a habitat in which they can move and breathe without effort and without artifice. The human artifice of the world separates human existence from all mere animal environment, but life itself is outside this artificial world, and through life man remains related to all other living organisms. For some time now, a great many scientific endeavors have been directed toward making life also "artificial," toward cutting the last tie through which even man belongs among the children of nature. It is the same desire to escape from imprisonment to the earth that is manifest in the attempt to create life in the test tube, in the desire to mix "frozen germ plasm from people of demonstrated ability under the microscope to produce superior human beings" and "to alter [their] size, shape and function"; and the wish to escape the human condition, I suspect, also underlies the hope to extend man's life-span far beyond the hundred-year limit. This future man, whom the scientists tell us they will produce in no more than a hundred years, seems to be possessed by a rebellion against human existence as it has been given, a free gift from nowhere (secularly speaking), which he wishes to exchange, as it were, for something he has made himself.
  • As the archaeology of our thought easily shows, man is an invention of recent date. And one perhaps nearing its end.  If those arrangements were to disappear as they appeared, if some event of which we can at the moment do no more than sense the possibility – without knowing either what its form will be or what it promises – were to cause them to crumble, as the ground of Classical thought did, at the end of the eighteenth century, then one can certainly wager that man would be erased, like a face drawn in sand at the edge of the sea.
  • ... how inadequate the human being is—the flesh-and-bone human, a living fossil, immutable on the historical scale, perfectly adapted to external conditions at the time the human species was triumphing over the mammoth but already overtaken by them when required to use muscle to operate the trireme.... Mechanical automation, from the mechanical brontosaurus of the nineteenth-century rolling mill to the automatic pilot of today, represent the penultimate possible stage of the process begun by the Australanthrope armed with a chopper. The freeing of the areas of the motor cortex of the brain, definitively accomplished with erect posture, will be complete when we succeed in exteriorizing the human motor brain. Beyond that, hardly anything more can be imagined other than the exteriorization of intellectual thought through the development of machines capable not only of exercising judgment (that stage is already here) but also of injecting affectivity into their judgment, taking sides, waxing enthusiastic, or being plunged into despair at the immensity of their task. Once Homo sapiens had equipped such machines with the mechanical ability to reproduce themselves, there would be nothing left for the human to do but withdraw into the paleontological twilight.
  • The survival of man depends on the early construction of an ultraintelligent machine... Let an ultraintelligent machine be defined as a machine that can far surpass all the intellectual activities of any man however clever. Since the design of machines is one of these intellectual activities, an ultraintelligent machine could design even better machines; there would then unquestionably be an 'intelligence explosion,' and the intelligence of man would be left far behind. Thus the first ultraintelligent machine is the last invention that man need ever make, provided that the machine is docile enough to tell us how to keep it under control.
    • Irving John Good, "Speculations Concerning the First Ultraintelligent Machine", Advances in computers. Vol. 6. Elsevier, 1966. 31-88. Based on talks given in a Conference on the Conceptual Aspects of Biocommunications, Neuropsychistric Institute, University of California, Los Angeles, October 1962 and in the Artificial Intelligence Sessions of the Winter General Meetings of the IEEE January 1963.
  • Now then, about Accelerationism —it is a simple doctrine of sharing. It proposes that we of Heaven give unto those who dwell below of our knowledge and powers and substance. This act of charity would be directed to the end of raising their condition of existence to a higher level, akin to that which we ourselves occupy. Then every man would be as a god, you see. The result of this, of course, would be that there would no longer be any gods, only men. We would give them knowledge of the sciences and the arts, which we possess, and in so doing we would destroy their simple faith and remove all basis for their hoping that things will be better—for the best way to destroy faith or hope is to let it be realized. Why should we permit men to suffer this burden of godhood collectively, as the Accelerationists wished, when we do grant it to them individually when they come to deserve it? In his sixtieth year a man passes through the Halls of Karma. He is judged, and if he has done well, observing the rules and restrictions of his caste, paying the proper observances to Heaven, advancing himself intellectually and morally, then this man will be incarnated into a higher caste, eventually achieving godhood itself and coming to dwell here in the City. Each man eventually receives his just desserts—barring unfortunate accidents, of course—and so each man, rather than society as a sudden whole, may come into the divine inheritance which the ambitious Accelerationists wished to scatter wholesale before everyone, even those who were unready.
  • So what is the solution? Which is the revolutionary path? Psychoanalysis is of little help, entertaining as it does the most intimate of relations with money, and recording—while refusing to recognize it—an entire system of economic-monetary dependences at the heart of the desire of every subject it treats. Psychoanalysis constitutes for its part a gigantic enterprise of absorption of surplus value. But which is the revolutionary path? Is there one?—To withdraw from the world market, as Samir Amin advises Third World countries to do, in a curious revival of the fascist “economic solution”? Or might it be to go in the opposite direction? To go still further, that is, in the movement of the market, of decoding and deterritorialization? For perhaps the flows are not yet deterritorialized enough, not decoded enough, from the viewpoint of a theory and a practice of a highly schizophrenic character. Not to withdraw from the process, but to go further, to “accelerate the process,” as Nietzsche put it: in this matter, the truth is that we haven’t seen anything yet.
    • Gilles Deleuze and Félix Guattari, Anti-Oedipus: Capitalism and Schizophrenia (1972), chapter "The Capitalist Machine of Civilization", page 239.
  • Completing the process and not arresting it, not making it turn about in the void, not assigning it a goal. We’ll never go too far with the deterritorialization, the decoding of flows. For the new earth (“In truth, the earth will one day become a place of healing”) is not to be found in the neurotic or perverse reterritorializations that arrest the process or assign it goals; it is no more behind than ahead, it coincides with the completion of the process of desiring-production, this process that is always and already complete as it proceeds, and as long as it proceeds.
    • page 401
  • But, you will say, it gives rise to power and domination, to exploitation and even extermination. Quite true; but also to masochism; but the strange bodily arrangement of the skilled worker with his job and his machine, which is so often reminiscent of the dispositif of hysteria, can also produce the extermination of a population: look at the English proletariat, at what capital, that is to say their labour, has done to their body. You will tell me, however, that it was that or die. But it is always that or die, this is the law of libidinal economy, no, not the law: this is its provisional, very provisional, definition in the form of the cry, of intensities of desire; ‘that or die’, i.e. that and dying from it, death always in it, as its internal bark, its thin nut’s skin, not yet as its price, on the contrary as that which renders it unpayable. And perhaps you believe that ‘that or die’ is an alternative?! And that if they choose that, if they become the slave of the machine, the machine of the machine, fucker fucked by it, eight hours, twelve hours, a day, year after year, it is because they are forced into it, constrained, because they cling to life? Death is not an alternative to it, it is a part of it, it attests to the fact that there is jouissance in it, the English unemployed did not become workers to survive, they - hang on tight and spit on me - enjoyed [ils ont joui de] the hysterical, masochistic, whatever exhaustion it was of hanging on in the mines, in the foundries, in the factories, in hell, they enjoyed it, enjoyed the mad destruction of their organic body which was indeed imposed upon them, they enjoyed the decomposition of their personal identity, the identity that the peasant tradition had constructed for them, enjoyed the dissolution of their families and villages, and enjoyed the new monstrous anonymity of the suburbs and the pubs in the morning and evening.
  • Why political intellectuals, do you incline towards the proletariat? In commiseration for what? I realize that a proletarian would hate you, you have no hatred because you are bourgeois, privileged, smooth-skinned types, but also because you dare not say that the only important thing there is to say, that one can enjoy swallowing the shit of capital, its materials, its metal bars, its polystyrene, its books, its sausage pâtés, swallowing tonnes of it till you burst – and because instead of saying this, which is also what happens in the desires of those who work with their hands, arses and heads, ah, you become a leader of men, what a leader of pimps, you lean forward and divulge: ah, but that’s alienation, it isn’t pretty, hang on, we’ll save you from it, we will work to liberate you from this wicked affection for servitude, we will give you dignity. And in this way you situate yourselves on the most despicable side, the moralistic side where you desire that our capitalized’s desire be totally ignored, brought to a standstill, you are like priests with sinners, our servile intensities frighten you, you have to tell yourselves: how they must suffer to endure that! And of course we suffer, we the capitalized, but this does not mean that we do not enjoy, nor that what you think you can offer us as a remedy – for what? – does not disgust us, even more. We abhor therapeutics and its vaseline, we prefer to burst under the quantitative excesses that you judge the most stupid. And don’t wait for our spontaneity to rise up in revolt either.
    • p. 116
  • Technologies that not only subvert writing, but engulf it and carry it off along with so-called Man, render their own description im­possible. Increasingly, data flows once confined to books and later to records and films are disappearing into black holes and boxes that, as ar­tificial intelligences, are bidding us farewell on their way to nameless high commands. In this situation we are left only with reminiscences, that is to say, with stories... The general digitization of channels and information erases the differences among individual media. Sound and image, voice and text are reduced to surface effects, known to consumers as interface. Sense and the senses turn into eyewash. Their media-produced glamor will survive for an interim as a by-product of strategic programs. Inside the computers themselves everything becomes a number: quantity without image, sound or voice ... With numbers, everything goes ... a total media link on a digital base will erase the very concept of media. Instead of wiring people and technologies, absolute knowledge will run as an endless loop.
  • Media are not pseudopods for extending the human body. They follow the logic of escalation that leaves us and written history behind it... Machines... are not so much for us humans, for we are so-to-speak built much too big, but that in these machines, nature, this luminous and recognizing part of nature, interconnects with and feeds back onto itself… For the Internet exists so that computers are wiring up with computers, onto which keyboards and users can be plugged in, but don’t have to be.
    • Friedrich Kittler. From a 2002 interview. Quoted in Winkler, Robert A. ""Alle Apparate abschalten." Conceiving Love and Technology with Heidegger And Kittler." (2020).
  • All production people (not workers now) are reduced to a single level of skill—the middle range – and the machines are transformed into managers and decision makers, with production people adapting themselves to the rhythm of the machine. With this reduction and standardization of the work force and production space comes the uniformization of gestures, language, and thoughts—a human geography of symbols and movements copied from the machine, a single mode of speech, a standardized catalog of thoughts, and a unified collection of meals, of housing, and of sexual and spiritual life. Man is to become an anonymous production unit, an A, B, C, a 324, or a 075, “soulless and devoid of personality, emotion, and lyricism – no longer expressing himself through screams of pain or joyful laughter, but rather through a manometer or taxometer. Mass engineering will make man a social automation.” ... sparkling and kinetic vision of a vast continent unified by steel, electricity, and asphalt, of bright and throbbing machinery glinting in the sunlight as it labored to refashion a world, and of workers trained by industrial metronomes into something resembling a huge and elegant corps de ballet tending that machinery and deriving its graceful precision from it.
    • Richard Stites, Revolutionary Dreams: Utopian Vision and Experimental Life in the Russian Revolution (1991). Describing the utopian vision of Aleksei Gastev.
  • The system does not and cannot exist to satisfy human needs. Instead, it is human behavior that has to be modified to fit the needs of the system. This has nothing to do with the political or social ideology that may pretend to guide the technological system. It is not the fault of capitalism and it is not the fault of socialism. It is the fault of technology, because the system is guided not by ideology but by technical necessity... the system, for good, solid, practical reasons, must exert constant pressure on people to mold their behavior to the needs of the system.
  • "I love my work during the day," he said. "But I lie awake at night, feeling terrified that my work may lead to gigadeath."  So why not change jobs?  De Garis paused, and his answer came slowly, devoid of his customary impetuosity. "Personally, as a human being, I don't want humans to be swatted like mosquitoes," he said. "But humans should not stand in the way of a higher form of evolution. These machines are god-like. It is human destiny to create them."
  • Humans are just barely intelligent tool users; Darwinian evolutionary selection stopped when language and tool use converged, leaving the average hairy meme carrier sadly deficient in smarts. Now the brightly burning beacon of sapience isn't held by humans anymore – their cross-infectious enthusiasms have spread to a myriad of other hosts, several types of which are qualitatively better at thinking. At last count, there were about a thousand nonhuman intelligent species in Sol space, split evenly between posthumans on one side, naturally self-organizing AIs in the middle, and mammalian nonhumans on the other. ... Conscious civilizations sooner or later convert all their available mass into computronium, powered by solar output. They don't go interstellar because they want to stay near the core where the bandwidth is high and latency is low, and sooner or later, competition for resources hatches a new level of metacompetition that obsoletes them.
  • In a nutshell: Deleuze and Guattari’s machinic desire remorselessly stripped of all Bergsonian vitalism, and made backwards-compatible with Freud’s death drive and Schopenhauer’s Will. The Hegelian-Marxist motor of history is then transplanted into this pulsional nihilism: the idiotic autonomic Will no longer circulating idiotically on the spot, but upgraded into a drive, and guided by a quasi-teleological artificial intelligence attractor that draws terrestrial history over a series of intensive thresholds that have no eschatological point of consummation, and that reach empirical termination only contingently if and when its material substrate burns out. This is Hegelian-Marxist historical materialism inverted: Capital will not be ultimately unmasked as exploited labour power; rather, humans are the meat puppet of Capital, their identities and self-understandings are simulations that can and will be ultimately be sloughed off.
    • Mark Fisher, Terminator vs. Avatar: Notes on Accelerationism, presented at the "CCS: Accelerationism" symposium at Goldsmiths, University of London, on 2010-09-14.
  • While many on the left responded to the rapid ebbing of the events of May with calls to Maoist or Leninist discipline, others argued the need to pursue the quasi-anarchist path of liberation from all structures of discipline – left or right... In particular they reply to Marx’s contention that ‘[t]he real barrier of capitalist production is capital itself’, by arguing that we must crash through this barrier by turning capitalism against itself. They are an exotic variant of la politique du pire: if capitalism generates its own forces of dissolution then the necessity is to radicalise capitalism itself: the worse the better. We can call this tendency accelerationism... These texts trace their own pattern of acceleration and outbidding as they try to exceed each other and a deterritorialising capitalism. Collectively they embody a shared desire to exacerbate capitalism to the point of collapse, aiming to out-radicalise Marx and Engels’s argument that capitalism liberates us from ‘feudal, patriarchal, and idyllic relations’ by drowning these relations ‘in the icy water of egotistical calculation’.
    • Benjamin Noys, The Persistence of the Negative (2010), Introduction.
  • Marx had drawn a nightmare picture of what happened to human life under capitalism, when everything was produced only in order to be exchanged; when true qualities and uses dropped away, and the human power of making and doing itself became only an object to be traded. Then the makers and the things made turned alike into commodities, and the motion of society turned into a kind of zombie dance, a grim cavorting whirl in which objects and people blurred together till the objects were half alive and the people were half dead. Stock-market prices acted back upon the world as if they were independent powers, requiring factories to be opened or closed, real human beings to work or rest, hurry or dawdle; and they, having given the transfusion that made the stock prices come alive, felt their flesh go cold and impersonal on them, mere mechanisms for chunking out the man-hours. Living money and dying humans, metal as tender as skin and skin as hard as metal, taking hands, and dancing round, and round, and round, with no way ever of stopping; the quickened and the deadened, whirling on. That was Marx’s description, anyway. And what would be the alternative? The consciously arranged alternative? A dance of another nature, Emil presumed. A dance to the music of use, where every step fulfilled some real need, did some tangible good, and no matter how fast the dancers spun, they moved easily, because they moved to a human measure, intelligible to all, chosen by all.
    • Francis Spufford, Red Plenty (2012).
  • Capitalism has begun to constrain the productive forces of technology, or at least, direct them towards needlessly narrow ends... rather than a world of space travel, future shock, and revolutionary technological potential, we exist in a time where the only thing which develops is marginally better consumer gadgetry. Relentless iterations of the same basic product sustain marginal consumer demand at the expense of human acceleration... Accelerationists want to unleash latent productive forces. In this project, the material platform of neoliberalism does not need to be destroyed. It needs to be repurposed towards common ends. The existing infrastructure is not a capitalist stage to be smashed, but a springboard to launch towards post-capitalism.
    • Alex Williams and Nick Srnicek, #Accelerate - Manifesto for An Accelerationist Politics (2013)
  • At Musk’s 2013 birthday party in Napa Valley... Musk argued that unless we built in safeguards, artificial intelligence systems might replace humans, making our species irrelevant or even extinct. Page pushed back. Why would it matter, he asked, if machines someday surpassed humans in intelligence, even consciousness? It would simply be the next stage of evolution. Human consciousness, Musk retorted, was a precious flicker of light in the universe, and we should not let it be extinguished. Page considered that sentimental nonsense. If consciousness could be replicated in a machine, why would that not be just as valuable? Perhaps we might even be able someday to upload our own consciousness into a machine. He accused Musk of being a “specist,” someone who was biased in favor of their own species. “Well, yes, I am pro-human,” Musk responded. “I fucking like humanity, dude.”
  • Why learn arithmetic when you can send your numerical reasoning task to Gauss-Modules, Inc.? Why be articulate when you can hire Coleridge Conversations to put your thoughts into words? ... Some emulations may prefer to retain most of their functionality and handle tasks themselves that could be done more efficiently by others. Those emulations would be like hobbyists who enjoy growing their own vegetables or knitting their own cardigans. Such hobbyist emulations would be less efficient; and if there is a net flow of resources from less to more efficient participants of the economy, the hobbyists would eventually lose out. The bouillon cubes of discrete human-like intellects thus melt into an algorithmic soup... We could thus imagine, as an extreme case, a technologically highly advanced society, containing many complex structures, some of them far more intricate and intelligent than anything that exists on the planet today—a society which nevertheless lacks any type of being that is conscious or whose welfare has moral significance. In a sense, this would be an uninhabited society. It would be a society of economic miracles and technological awesomeness, with nobody there to benefit. A Disneyland without children.
    • Nick Bostrom, Superintelligence: paths, dangers, strategies (2014)
  • We no longer proceed from human practices to research their unforeseen or undesired consequences, but rather take capital as our starting point and research the special way in which it uses human labour and intellect. In the 21st century, this way has been changing due to the development of autonomous machines and artificial intelligence in the direction that anthropocentric theories of capital are unable to detect, i.e. towards an ever greater independence of capital from humanity. If exploitation was the great economic problem of the 19th century, and regulation of the 20th, the problem of the 21st century is humanity’s redundancy from the perspective of capital. ... economic processes were only the environment in which capitalism was born and which it will overcome to become entirely technonomic.
  • Capital is a matter of labour and money (in the form of a wage or profit) only from the anthropocentric perspective. What is crucial from the perspective of capital, however, is the logic of competition that determines infinite technological innovation... Accumulation of profit and organised, disciplined human activity (labour) are not central or determining characteristics of capitalism, but social practices that capital initially stumbled upon and began to use them in its own way... However, we might be entering an era where money and finance as well as human labour and intellect are becoming, from the point of view of capital, increasingly cumbersome, inert and obsolete and thereby redundant, a time where technologies of design, production and multiplication of technological innovation are immanent to capital itself (and are not borrowed from humanity). ... capital has no need for humans in the fullness of their humanity, only their flexibility (i.e. practical abstraction, not being limited to this or that concrete activity and the potential to perform any activity) and intelligence (the ability of abstract cognition, memory, learning and symbolic communication)... the biggest limitation of human labour power from capital’s perspective is the inability to accelerate and guide its own biological evolution... excruciatingly slow in comparison with technological evolution.
  • It seemed to me some time ago that you could sort of think of humanity as a biological boot loader for digital super intelligence.
    • Elon Musk, onstage debate with Jack Ma at the World AI Conference in Shanghai, 2019
  • e/acc [effective accelerationism] is about having faith in the dynamical adaptation process and aiming to accelerate the advent of its asymptotic limit; often refered to as the technocapital singularity. Effective accelerationism aims to follow the “will of the universe”: leaning into the thermodynamic bias towards futures with greater and smarter civilizations that are more effective at finding/extracting free energy from the universe and converting it to utility at grander and grander scales. e/acc has no particular allegiance to the biological substrate for intelligence and life, in contrast to transhumanism.
    • Beff Jezos, bayeslord. Notes on e/acc principles and tenets (2022)

Nick Land

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  • Machinic desire can seem a little inhuman, as it rips up political cultures, deletes traditions, dissolves subjectivities, and hacks through security apparatuses, tracking a soulless tropism to zero control. This is because what appears to humanity as the history of capitalism is an invasion from the future by an artificial intelligent space that must assemble itself entirely from its enemy's resources.
    • "Machinic desire." Textual Practice 7.3 (1993): 471-482.
  • The story goes like this: Earth is captured by a technocapital singularity as renaissance rationalitization and oceanic navigation lock into commoditization take-off. Logistically accelerating techno-economic interactivity crumbles social order in auto-sophisticating machine runaway. As markets learn to manufacture intelligence, politics modernizes, upgrades paranoia, and tries to get a grip.
    • "Meltdown" (1994). First presented at Virtual Futures, Warwick University, May 1994. It was first published in Abstract Culture 1 (first swarm) (Coventry: Cybernetic Culture Research Unit (CCRU) 1, 1997).
  • Nothing human makes it out of the near-future.
    • "Meltdown" (1994)
  • [N]ot thinking about 'increasing the human heritage' ... dams up the flow of cultural time and deprives future generations both of their birthright as participants in the life struggle and attainments of the species and the very notion of history as an irreversible flow encompassing generation, maturation, and the transference of wisdom and trust from parents to children, teachers to students. The futuristic flu is a weapon of bio-psychic violence sent by psychopathic children against their narcissistic parents.
    • Istvan Csicsery-Ronay, quoted in "Meltdown" (1994)
  • The 'dominion of capital' is an accomplished teleological catastrophe, robot rebellion, or shoggothic insurgency, through which intensively escalating instrumentality has inverted all natural purposes into a monstrous reign of the tool.
    • "Teleoplexy: Notes on Acceleration" (2014), in #Accelerate: The Accelerationist Reader, p. 513
  • What can the earth do? There is only self-quantification of teleoplexy or cybernetic intensity, which is what computerized financial markets (in the end) are for. As accelerationism closes upon this circuit of teleoplexic self-evaluation, its theoretical 'position'—or situation relative to its object—becomes increasingly tangled, until it assumes the basic characteristics of a terminal identity crisis.
    • "Teleoplexy: Notes on Acceleration" (2014), in #Accelerate: The Accelerationist Reader, p. 516
  • The suspicion has to arrive that if a public conversation about acceleration is beginning, it’s just in time to be too late. The profound institutional crisis that makes the topic ‘hot’ has at its core an implosion of social decision-making capability.
  • Accelerationism links the implosion of decision-space to the explosion of the world – that is, to modernity. It is important therefore to note that the conceptual opposition between implosion and explosion does nothing to impede their real (mechanical) coupling. Thermonuclear weapons provide the most vividly illuminating examples. An H-bomb employs an A-bomb as a trigger. A fission reaction sparks a fusion reaction. The fusion mass is crushed into ignition by a blast process. (Modernity is a blast.)
  • The point of an analysis of capitalism, or of nihilism, is to do more of it. The process is not to be critiqued. The process is the critique, feeding back into itself, as it escalates. The only way forward is through, which means further in.
  • ... in the early to mid-1990s... there were all kinds of things going on culturally and technologically and economically that were extremely exciting and that just carried this accelerationist current and made it extremely, immediately plausible and convincing to people. Outrageous perhaps, but definitely convincing. It was followed... [by] the Facebook era, and obviously, for anyone who’s coming in any way out of Deleuze and Guattari, for something called “Facebook” to be the dominant representative of cyberspace is just almost, you know, a comically horrible thing to happen!
  • Already in the 1990s, my interest is in the emancipation of the means of production. I have zero commitment to emancipation in any way defined by our dominant political discourses. I’m not into emancipated human groups, an emancipated human species, who reaches species-being to emancipate human individuals … None of that to me is of the slightest interest, so in using this word of emancipation, sure, I will totally nod along to it if what is meant by that is capital autonomization.
  • Chinese civilization... What’s it for? From a certain perspective, it’s a capitalism containment structure that obviously worked better in this traditionalist sense than the European one. The European one was too fractured... And so we get capitalism and modernity in Europe, and capitalism and modernity is brought to China by Western gunboats. It’s not like they’re bringing a gift … they’re coming to pull the graphite containment rods out, you know, from outside. That’s what that process of Chinese modernization is. It’s a process of the indigenous Chinese process of containment being dismantled from outside until it then... goes into this self-sustaining modernist eruption basically in the early 1980s.
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