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  “... there is no difference in
principle between a universe,
a religion, and a hoax.
All involve an engineering of
manifestation, or practical
fiction, that is ultimately
unworthy of belief. Nothing
is true, because everything
is under production.”

― CCRU: Writings 1997 - 2003

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I am Totez Adorbz, But I Must Scream!


“The Young-Girl simply lives as a stranger to its desires, whose coherence is governed by its market-driven superego.”
  • Tiqqun, Preliminary Materials For a Theory of the Young-Girl, pg. 27


“The Young-Girl knows everything as devoid of consequences, even its own suffering. Everything is funny, nothing's a big deal. Everything is cool, nothing is serious.”
  • Tiqqun, Preliminary Materials For a Theory of the Young-Girl, pg. 38


10:30 I wake up to an Instagram notification of a reel that my good friend and co-editor of Xeno Futurism Nuru has sent me. I’ve gotten 20 others before hers but this wakes me up from my slumber, as if I know a delicious piece of content is waiting for me. The page reads @basedretardgang. I know this should be good. I open up the reel and a cutesy AI voice accompanied by clips of extremely tall and thin East Asian women starts playing on my screen. The whole reel has a pink hued filter with glimmering hearts popping out.

“I don’t know who those Israel and Iran guys are, but like, it kinda sounds like they just need to sit down, eat some cupcakes, trauma dump and maybe braid each other’s hair. Everyone keeps talking about WW3 but as a retard I just try to figure out if I’m cool toned or if the Sephora lighting is gaslighting me again.”

My synapses light up with fire. I scroll down for one more.

“Life update, I'm not a high performing girl boss anymore. I’m that girl. Just cosy mode, cuddle-pilled and cutemaxxxing, life’s about experiencing, not being perceived.”

My immediate thoughts; this is cute accelerationist praxis.
Of course, there is a highly satirical element to all of these reels, yet I can’t help but feel like there is also something deeply genuine behind all of these layers of post-sarcasm. A wound of truth shouting out to the world; “I’m tired of worrying, I’m tired of my daily anxieties and the state of the world! I just want to curl up into myself and feel something, anything!! I don’t want to be a part of the reproductive mechanisms of class society anymore, I don’t want to be perceived!” 


(Meme from @simoneweilfooddiary)
Fair enough.


I started writing this article in the summer of 2024, just after Cute Accelerationism came out, but the work on the second issue of Xeno Futurism got in the way of completing it. I’m glad I waited longer because I was able to develop my ideas and deepen the critique, extending the length to four times what it was, giving it the depth it deserves, and hopefully burying the subject matter for good.

This is going to be a serious polemical essay about Cute Accelerationism by Amy Ireland and Maya B. Kronic, a deeply unserious and bleak book in an already deeply unserious world. No wonder it got so much hype and traction, making so many in the communities where liberalism1 and pseudo-intellectual masturbation run rampant soyjack at it. This is not going to be a polite article; politeness is reserved for comrades who share the same path. Mao teaches us that to touch on the matter lightly instead of going into it thoroughly, so as to keep on good terms to not to upset someone who is clearly wrong is a type of liberalism. Similarly, in his latest article against Landian Anti-Philosophy, Reza Negarestani shares my sentiment: “When a position immunises itself against reasons, politeness becomes a candid form of complicity.”2 I proceed in line with our ethos at Xeno Futurism.

“For us, critical theory is a tool hostile to the extraction architectures and subjectification mechanisms of Capital and the State.”


When I started reading the book, I was irritated, appalled, and disappointed. First of all, because I paid quite a bit of money for it for what it is, and second of all, it reads something like the devil itself wrote to indulge lost souls deeper in their hedonistic vicious circles — a new revelation in identity politics that pretends it’s anything more than that. CIA wishes it could produce such masterful pseudo-intellectual slop.

Another reason I’m writing this about accelerationism, cute/acc in particular, is partly rooted in my past mistake of being personally swept up in the flattening tendencies of Capital and embodying the nihilist defeatism covered in a thick slime of sarcasm and jokes that weighs on many of us who live under class society, and partly from the present extreme re-polarisation of the political landscape bearing new challenges that were thrown at myself and others pushing for a rearrangement of society and its productive forces. A breath of fresh air is needed when discourse is shrouded in scholastic petit-bourgeois smoke bombs. Coming back down to earth and touching some grass perse.

Having retaken control of the agency I had handed over to Capital, which was in reality not just my own agency, but the belief in the entirety of the collective agency of the proletariat as the main subject of history and as the producers of world historical destiny, I feel much more hopeful for a future in which we can thrive collectively.  Following in the steps of Marx, Engels and Lenin; the proletariat is capitalism's inherent tendency brought to its fulfillment, it is its surplus product and its exterminating angel3, the only really revolutionary class for itself that can self abolish itself through the negation of negation, in order to achieve the historical task of journeying into a differential Outside in unison, into communism.

Having said all of this, and even though I still consider myself totez adorbz,

I contest, I MUST SCREAM!!!



How can one maintain the illusion of cuteness, while everything else is crumbling around you and the air is thick with shattered glass? This is not a projection of my quick self-critique, rather a version of a question many of us have been asking to thinkers, artists, academics and others with influential platforms, too busy with something else. “Why can’t we talk about both?” Well, you’re not. Different class interests bring different priorities along with them.

Since the concentration camp breakout of the Palestinian liberation forces on the 7th of October 2023, there has been an intensification of the genocidal extinction campaign that’s been waged towards Palestinians, particularly in Gaza which marked a sharp turning point for me and people close to me. These events felt like a cold bucket of acid had been poured down my head and living in Germany in these times just made it feel a million times worse because the state led an islamophobic and anti-leftist smear campaign silencing and criminalising anti zionist dissent as antisemitism to make up for their past nazi crimes. So my priorities also got drastically changed again, this time with a soberness of wilful intent washing over me. What is the accelerationist position on genocide and colonial occupation? Critical disavowal while shopping and posting? Why are we still coming up with new flavours of accelerationism? What happened to organising? There are better things to do and to talk about.

“Some of us are still Marxists, you know?”

  • Anonymous dissent from the 1996 Virtual Futures Conference after Nick Land laid on the ground and started croaking into the microphone while jungle music blasted out  in the background, as recalled by Maya B. Kronic


The Outside That Had Always Already Become: A Discourse on Accelerationism, Art and Culture


Historically, Outsideness can be seen as a concept with which humanity has tried to formulate the search for the answers of the Inside, of their own Being-in-the-world. Why it exists, what it is shaped by, what it shapes in turn, what escapes from it, and why it functions in its particular ways. For the Greeks, it was the Hellenic gods of Mount Olympus, who sometimes chose to walk among them and even to have children with them (although mythology reflects the reality of patriarchal violence, so these relations were mostly forced on women). A time when the Inside and the Outside could blend into each other, blurring the lines of that which decides the trajectory of the agency, unfolding Civilisation into being. For other paganistic nature religions practised by other folks before and after the Greeks, it was the same. Nature represented the Outside’s production of difference, which could (and did) always blend with the realm of human existence, both holding a dialectical relationship with each other, one that could shape each other in unison. However, the absolute victory of the patriarchal family, private property and the state4 concurrently consolidated class society, drawing lines shaped by our material relationship to the forces of production that in turn decided which way you fit into the social and sexual division of labour.

This boiled down to how agency was allowed to exist, or who was allowed to have agency and who had power over the organisation of life. Absolute victory of the first ruling class, the male gender, also ripened narratives of absolute disconnection between the Inside and the Outside. The devotion of the clerical class in Christianity to capitalism with Calvinism and the protestant work ethic replaced the old ways of living and experiencing the world, setting sail towards disenchantment. With the age of bourgeois national revolutions parallel to the Industrial Revolution, the notions of the Inside and the Outside started to connect again. This time not in the form that it had existed before, but falsely appearing in the form of a moebius strip where it created just one big surface ruled by Capital and the capitalist class. In this sense, it’s easy to assign the role of God to Capital, the one entity that supposedly truly represents both “the Outside” (of history) and the Inside simultaneously. Our relationship with the god or cosmos, however you want to call it, was also becoming severed with the help of mechanical materialism during the Western Enlightenment period, bringing new technological inventions into society that replaced encounters with the unknown.

The philosophical current I am critiquing is an offshoot of accelerationism, which has been hyped up by the avant-gardist flows of capitalist art, technological and cultural discourse. Brainchild of Nick Land and the renegade hivemind of academics and artists he was a part of - the CCRU. Conceived largely by a nihilistic reading of Bataille and a technofetishistic reading of Deleuze and Guattari’s Anti-Oedipus and A Thousand Plateaus. It has even been picked up by the mainstream media, essentially hyperstitioning itself into reality. Since that unholy conception, there have also been many offshoots; u/acc, z/acc, g/acc, bl/acc, kali/acc, e/acc,(recently I got a Substack email about Gooner Acc), their disinherited sibling l/acc and the latest addition to the family, cute/acc. A lot to take in at once, but the main tenet of any accelerationist variation is the journey to the Outside of history as we have experienced until now, into a radically differential unknown - their difference lies in the “how?”. Outsideness is assigned to Capital/or AI (Capital = AI) as an alien entity, with the exception of left accelerationism’s unsuccessful attempt at an exorcism of capitalism from the equation.

If we accept the non-dialectical tenets of accelerationists, there is no distinguishable Outside/Inside of Capital in the sense that the surface of (desiring) production wraps around itself like a Moebius Strip, smoothening out the surface, where intensities are produced and reproduced, and where the only Outsideness belongs to Capital. There is always „a tendency toward destratification that Capital cannot help but obstruct“5 which is accompanied by the tendency of the socius toward reterritorialisation in order to mitigate its processes of deterritorialisation and destratification. The Lobster God6 has two claws for its double articulation of segments which cannot be amputated, meaning deterritorialisation can never reach the state of absolute zero and technosingularity is not real. Even in the recent becoming press book “Exocapitalism: economies without limits” it’s conceded that the software economy that is being exponentially lifted from earth and deattached from the production of value through eleminating human labour and by folding in on itself, human labour is essentially still a key factor of friction that it cannot overcome as long as there is physical servers requiring upkeep and products being sold at the end of the software supply chain. Here, a key argument of accelerationism becomes relevant; the primate who is throwing its faeces at us on our journey toward the Unknown is causing frictions and reterritorialisations which we must obsolesce by allying ourselves with the inhuman tendency of Capital. At first glance, a journey to the Unknown for the production of political and existential difference seems like a revolutionary goal, yet according to Nick Land, this journey to the Outside (being conscious Capital) had always already been decided in the future and we are just along for the ride. The proletariat as the main subject of history is replaced by Capital itself. Their main objective then becomes letting go of human agency and opening themselves up to be swept up by the inhuman machinic flows of Capital as self-actualising history.

This lineage of thought is the main philosophical basis of  Amy Ireland’s and Maya B. Kronic’s love child “cute/acc” and their “asymptotic kitten outside of history”, a different name given to Capital’s tendency towards certain inhuman aesthetics. Theirs is just a continuation of this current of anti-philosophical thought where they ally cuteness with the inhuman, coming up with a subject position whose existence is locked into the vector of cuteness by going on a temu shopping spree. Important to mention that cuteness and small-scale commodity consumption makes us temporarily feel good and numbs the pain and socio-economic anxieties in times of economic crises which can also explain why this book surfaced from the depths of twitter into reality post-Covid. This type of consumption for the feel good effect is reflected in the so called lipstick effect, stating that during times of recession where it becomes impossible to make larger investments into your own life such as buying a house or saving money, our attention is channeled into smaller and cute luxury products, like lipsticks, or anime figurines and kitten mittens to become a cute-object for this context, from the reproduction of our immediate lives into the reproduction of the self.

Independent of cute/acc but not completely irrelevant to its zeitgeist, it is also not a surprise then when beauty standards also tend towards itsy bitsy tiny waists and skinny women during these periods such as we are experiencing now, which are positioned as an antithesis to reproductive womanhood rejecting its expectations of participation in the sexual division of labour by turning inwards (only representationally, as they are still operating in the framework of patriarchal standards which always adapt the role of the woman under patriarchal capitalism, not being able to actually abolish patriarchy) and also on surface level denying the roles of productive citizenry; it's about “looking snatched”, shaking your ass and shouting “cunty!” (if you do it 6-7 times you will be free from the patriarchy) to Ikkimel’s lowest common denominator pseudo-feminist techno-rap slop and slaying the cunt boots house down or whatever they say nowadays. Please excuse me for the German cultural reference here lol.

Since the lock-down during the epidemic social media platforms have been overloaded with “I’m just a girl” and other girly brainrot memes such as those mentioned in the beginning from @basedretardgang that give voice to a “Stimmung” women find themselves in. The heaviness that one bears with becoming-woman in the productive economy, and the mourning of the lost years of youth spent shut in at home. I don’t even believe that this phenomenon is necessarily exclusive to women only; men also participate in this. God knows how many times I’ve heard a dude say “I’m just a girl” after doing something silly, economically irresponsible, or pissing someone off to convey lighthearted silliness and childlike naivety. I mean, I myself have done it for a laugh many times. However, the mass of these memes come as a direct reaction to the responsibilities that inhabit the role of the adult woman in our society, where the general Stimmung is one of a retreat back to girlhood, or the unwillingness to let go of it. A shell which seems to protect the psyche from the harsh reality of being forced to be integrated into Empire as domesticated reproductive citizens. A mood to be taken seriously nonetheless — not because of its pairing of cuteness and nihilism — but for the subtext being highlighted under these feelings. Capitalism, patriarchy and their cybernetic control mechanisms are intensifying their grip on our lives, on our political hopes, and personal aspirations together with them. Yet, in this assemblage, the search for an exit takes an unproductive turn inwards, instead of an active struggle to organise against our vanquishment.

Tiqqun, in their Preliminary Materials for a Theory of the Young-Girl shatter this illusion of a supposed stepping out of the productive citizenry by pointing out that under the guise of sexual liberation and technologies of the self that the capitalist market has offered to women, youth and the queers, they are actually reproducing and intensifying the logic of the market mediated by the Spectacle. Essentially, a clever smoke and mirrors trick from patriarchal capitalism for its own reification through the integration of demographics that weren’t classically in the circuitries of consumption and production. Through the changes in the superstructural organisation of narratives and discourses, the shifting image and body of women is always instrumentalised and adapted to the economic situation of our society. Women and queers are never really fully able to escape patriarchal capitalist control by using technologies of the self nor by going on a shopping spree, however cute the things they buy might be.

This is what real cute accelerationist praxis looks like, done by actual cute accelerationists. At this point, come out and say you like sweatshop labour or something. That would be more honest:



“The Young-Girl is the figure of the total and sovereign consumer; she carries herself as such in every domain of existence.”
  • Tiqqun, Preliminary Materials For a Theory of the Young-Girl, pg. 24

I think that Amy and Maya see this exact problem, as they discuss in their own book and try to find a way out of it by positing (specifically shojo) cuteness as an unproductive force that steps out of the reproductive cycle of labour markets and social reproduction of the system, by means of regressive behaviours replicating the infantile stage of development. The praxis of cute/acc is asexual and unproductive love towards anime figurines, shopping for anime figurines, wearing cat ears and mittens, drinking boba tea, cuddling with your favourite anime pillow, dropping 10k on a fursuit, uploading cute TikToks, as a hyperstitional exercise of course, and generally just going on a shopping spree to “cutemaxxx” oneself. And obviously, these are still on the terms of Capital itself, nothing actually liberating going on here, but a clever trick to soothe oneself from the pressures of social reproduction nonetheless. For them cute is tapping into the inhuman libidinal flows of Capital, and the manifestation of cuteness isn’t gender exclusive -  which is just an eloquent way of saying I pressed buy on those cat paw gloves, ngl they had too much time on their hands during Covid.
They suggest that instead of Landian Terminators being sent back from the future to destroy us, cuteness might be the new shape the future is leading the (in)humanity towards and that we should welcome this lovelike feeling with a soft embrace. “Our primary aim here is to consider the extent to which Cute’s inhuman dynamic is repurposing human behaviour in ways that do not respond to pre-existing or traditional human ends.”7 To claim this is mostly possible if you can find solace in the representational conformity of capitalist culture and possess petit-bourgeois class interests. In fact, this type of thinking is the avant-garde of petit-bourgeois scholastic thought that essentially only helps capitalism thrive while disavowing their ideological commitment to it through verbose brain gymnastics. It postulates a silliness unconcerned with reality, denying any agency but that of Capital towards commodity production and consumption, masked by a pseudo-progressive participation in the productive flows of self-propelling desiring machines which are supposedly hopping on lines of flight towards the Cute outside of history (so, to online shopping lol), thereby affirming Capital’s exponential accumulation. Cleverly, they do not deny this, it's the ultimate commitment to Capital without claiming political complicity in it, since they had already always been without any agency - there is only that of Capital’s ;))). If we want to daydream of endless kitten hugs, boba tea and buying pink-white striped polyester thigh highs on Amazon to cope with/ and escape from the reality of our condition, this is a great answer, and perhaps that is precisely what they are trying to achieve with this cope.


(Meme lifted from @spirit.room.end.sky)

Ireland actually addresses this critique8, and indirectly my commentary on the “reality of the situation”, as well as everyone trying to one up each other with who can come up with a more accurate representation of “Reality”9. A pissing competition between theory bros. I simply don’t care. Loosely paraphrasing Amy’s own words, accelerationism has always been a theory of time on Capital’s own terms, but some of us don’t accept this fatalistic view in the first place and still want to throw a wrench in that conception of temporality and historical trajectory to pull down the emergency brakes.10 If this society is to change, it requires a revolution. Otherwise, it will just end with the ruin of the contending classes.11

Capitalist reality is as ever violent, even if the cultural production it propagates increasingly takes the shape of cuteness, portraying itself as something we shouldn’t be afraid of and care for. One could even argue that cuteness is the mask that Capital wears to soothe us while digesting us in its “tungsten carbide stomach”, dissolving all exits for good. All kawaii, as long as it didn't chew but just swallowed whole. A new equation dropped twins: Capital=Kirby.  Not chewing and swallowing whole is extremely gluttonous and greedy, sorry Kirby but you’re probably gonna burn in hell.  Amy and Maya pay lip service to this by stating that “ there is no doubt that cuteness, like any form of interpersonal human behaviour, can be used for typically human ingenious or nefarious ends.12” Well, it doesn’t really mean that it’s not already being used for nefarious inhuman ends because it is indeed a potentiality already within the human. The total submission displayed alongside claims of already having lost control shows that these citizens of Empire are successfully domesticated and too comfortable to take any meaningful action - openly declaring that nor do they plan to just because “daddy tells them to”13 (an infantile response as pure reaction that someone who already escaped the Oedipal triangulation wouldn’t actually concern themselves with). If we listen to them, we must also concede that all art and its cultural production of novelty is to be understood in the frame of capitalist commodity production, ultimately just representing bourgeois and petit-bourgeois class interests. This is because all art and its consequent cultural production are political, if something looks unpolitical, it’s probably because of its complacency with the logic of the market.

“Socio-cybernetics”, as Tiqqun states “must concentrate on the intermediate phenomena of social feedback, like those the American anthropological school thought it was discovering then between culture and personality, […] as a science of society cybernetics aims that inventing a social regulation that dispenses with macro-institutions — the State and the Market — in favour of micro-mechanisms of control, in favour of apparatuses (dispositifs).”14


The task at hand is then the analysis of the situation of identity formation, which is in a dialectical relationship with society, artistic and cultural production, commodity production, (they all shape identity concurrently and dominant identity categories build positive feedback loops between this superstructure and its base), as well as the analysis of the mechanisms involved in this process to get a clear picture of our malaise. Shoshanna Zuboff15 had observed a then new function of capitalism that has mutated surveillance elements into its DNA - which she calls Surveillance Capitalism - by extracting human experience as a free raw material to translate into behavioural user data that is collected through our various online engagements with content and is processed by Artificial Intelligence algorithms which can accurately predict our future purchases and content engagement behaviours both online and in real life, thus producing a continuous machinic - and behavioural surplus value. This means that capitalism now, by nudging and coaxing, pre-programmes our behaviours and feelings towards profitable outcomes.16 So, at the present stage of Capitalism both our private and social identities are in the process of being anticipatingly prepackaged and literally sold to us. The production of art and culture follows the same formula. Our desires that we deem as our own are in the process of being animated, functionalised and enslaved into the machinic extraction architecture of capital. A new form of capture apparatus unique to surveillance capitalism is looming, and it just might be bound to swallow up all the lines of flight necessary for a radical break.17 And the accelerationists are riding it like a dragon into the battle with the Human Security System.

Asymptotic Chad Outside of History vs.Asymptotic Kitten Outside of History


“The Young-Girl is obviously not a gendered concept. A hiphop nightclub player is no less a Young-Girl than a beurette tarted up like a pornstar. The resplendent corporate advertising retiree who divides his time between the Cote d'Azur and his Paris office, where he still likes to keep an eye on things, is no less a Young-Girl than the urban single woman too obsessed with her consulting career to notice she's lost fifteen years of her life to it.

[…] In reality, the Young-Girl is simply the model citizen as redefined by consumer society since World War I, in explicit response to the revolutionary menace. […] The formal domination of Capital has become more and more real. Consumer society now seeks out its best supporters from among the marginalized elements of traditional society — women and youth first, followed by homosexuals and immigrants.”
  • Tiqqun, Preliminary Materials For a Theory of the Young-Girl, pg. 14-15

Whereas the surge of control at the end of the 19th century was predicted on a dissolution of personal ties — so that they were able to speak of a  “disappearance of communities” — in cybernetic capitalism it was achieved through a new weaving together of social ties completely imbued with the imperative of piloting oneself and others in the service of social unity: it is this “becoming-apparatus” of humanity that the citizen of Empire represents.
  • Tiqqun, The Cybernetic Hypothesis, pg. 77



“The shõjo may be described as a subject position that deliberately repels female adulthood and its social and sexual constraints while constructing or participating in a nostalgic world. […] Shõjo, traditionally little more than a demographic category for those being discipline for marriage, became an identity actively adopted by young females, and newly extended period of adolescence began to generate its own dedicated cultural milieu, a ‘special shõjo world’ constructed by these girls as a positive bulwark against the natural economic currents threatening to pull them from their latent state into the reproductive economy.”
  • Amy Ireland and Maya B. Kronic, Cute Accelerationism, pg. 112-113

“The only water I drink is sparkling water because sparkling water is for rich people and I’ll tell you why. You can get still water from the fucking tap. The government gives you that shit effective immediately for free. Sparkling water you have to buy, so if you only drink sparkling water, you only drink rich man’s water. I explained this to someone, to some bombaclaat, and of course he replied with the typical “but I don’t like sparkling water“. You scared of bubbles you little bitch? What the fuck is wrong with you? If a waiter comes to the table and asks what kind of water would you like, I say sparkling water, I obviously answer because I’m the fucking boss. And some little fucking bitch goes “oh can I please have still water” — just drink the water on the fucking table you’re a fucking man. You should always try to emulate the great Andrew Tate because I’m better than you. I’m aristocratic, the lord of all the beast on the land and the fishes in the sea. Don’t order sushi, drink sparkling water. If you ever see a man who is afraid of sparkling water, know this, he is certainly afraid of combat.”
  • Andrew Tate, The War Room

This section will feature a comparative analysis of the hypermasculine alpha male and the inhuman subject of cute accelerationism. I could’ve done the argumentation on this part without comparing it to the alpha male but I decided to go ahead with it because I can, because they’re a product of the same world, and because they’re actually not so different from each other after all, despite cute/acc positioning itself as the opposite of the hyper-masculine. Following Tiqqun‘s theory of the Young-Girl (YG), I will call them the Alpha-Young-Girl (AYG) and the Cute-Young-Girl respectively (CYG), arguing that they both fit into the image of the YG, whose existence is nothing but a struggle to render itself compatible with Empire.18

Especially, in the context of the CYG, I will show how Amy and Maya‘s attempt to escape from the image of the YG are futile due to their praxis involving the total submission to Capital‘s inhuman libidinal flows, recreating a new image of the YG who in the surface level tries to escape the productive economy and the societal norms of reproduction expected of citizens of Empire. As a result, functionally not creating any more friction against the Spectacle than the AYG in the image of the Andrew Tates and Bryan Johnsons of the world.

In Cute Accelerationism, Amy and Maya position Cute as being an idea and a problem that can only be known through participation, as absolute zero, bereft of interiority. “It means nothing”.19 Its initial conception came as a superficial joke from twitter’s niche theory and accelerationism communities made up mostly by trans women’s, femboys’ and other gender non-conforming peoples’ participation. A flipping of the super macho current running through the history of accelerationist theory and discourse. Then it was conceptualised as a book by Amy and Maya and put out to the world as a theoretic representation of what happened in that encounter with the Cute. The encounter with the Cute, being the encounter with Capital itself, its flattening tendencies and desubjectivising flows. The main point to understand here is the underlying accelerationist position of there being no exit from the process of acceleration, that there is no Outside of Capital, no Outside of Cute. “Rolled omelette”.20

“The paradox of voluntary surrender to the inevitable is not a performative contradiction or a knockdown argument against accelerationism, but the very topology of its anastrophic passion. […] By definition, demonic possession happens before you know it, on a sliding scale, a telescopic ladder which transforms everything that descends it and therefore calls for magmatic lability rather than cold rigidity”
  • Amy Ireland and Maya B. Kronic, Cute Accelerationism, pg. 6

With the acceptance of there being no Outside, total submission to Capital comes naturally. Amy and Maya take the infantile investment of love into cute-objects and turn it into the investment of love into oneself in order to make oneself a cute-object. Thereby, they are actually not doing anything much more different than the former due to this self-objectification being mediated by the commodities of Capital, hence by Capital itself. Essentially being a love of Capital. Not in the same way that we all use and consume commodities due to living under capitalism, but a zealous devotion to Capital itself for de/subjectivised self actualisation as a circulating living commodity, infecting everything it touches with Cute. Amorphous kitten eldritch propelled through the Spectacle, dominating all aspects of social life and turning them into commodities. As Marx also notes in Capital Vol 1, in the section “The Fetishism of Commodities and the Secret thereof” that commodities are imbued with a special social power with the ability to transform social relations, appearing as a relation between people who exchange and consume them, and creating a self referential framework between themselves that in turn dominate all social life in its own image. Cute/acc takes this and runs with it, extending the inhuman in the commodity to the de/subjectivised cute-object. It’s a recreation of oneself, through the market-driven superego, in the image of the market-driven superego, not any different from the hyper-masculine self-optimisation of the manosphere, nor the bimbofication of the cuntosphere. Nothing about it has an edge; it is all smooth and soft like the cheeks of a baby.

The Cute-Young-Girl never really creates anything, the only thing it creates are concepts for the recreation of itself.21

The Cute-Young-Girl believes it creates new sensations through concepts and conceptual art, but all it ever does is letting Capital possess itself.


The Cute-Young-Girl girl does not play with appearances, it is the Spectacle‘s appearances that play with it.22

Similarly, the AYG thinks it creates itself as an antithesis to the role of the emasculated beta wagecuck male infested by feminism which it sees as both the victim and the reproducer of the “Matrix”. It is its own twisted version of the archetype that participates in the reproduction of the Spectacle as a citizen of Empire. The sad part is that the AYG is an archetype directed at the same men who feel like, or really have been outcasted and left behind by society, feeling incompatible with Empire, never really finding a place for themselves in its communities, reflecting the same pattern of the inheritors of the CYG made up of NEETs, trans women, otakus and femboys who are really ostracised by the majority of our society. And ironically, both of these communities of castaways are prone to becoming either a CYG or an AYG, due to the identical structures of these archetypes in their process of subjectification of becoming-apparatus.



The AYG, looking at its own image as the emasculated beta male in disgust, pushes the pedal harder on its productive participation in reproducing the stratification of the socius by turning even more inward on itself. Go to the gym, build your own empire by drop shipping, use women as objects for your own reproduction and pleasure by pimping them out in various ways, do crypto rug pulls, try to become immortal through anti-ageing practices, read Jordan Peterson and Bronze Age Pervert, “restore” traditional masculinity and never ever order sushi or drink sparkling water. What are you, a bitch? The Chad has no interiority reminding us of the Cute. It’s tapped into different currents of inhuman flows, nevertheless functioning the same way as the Cute. Total submission to Capital by embodying it in the image of a self appointed Warrior-Philosopher-CEO-King. Its apparent escape from the Matrix is an intensification of its participation in the Spectacle.



A perfect fictional example for the AYG is Patrick Bateman from American Psycho. Completely hollow and animated by the Spectacle.


“There is an idea of a Patrick Bateman, some kind of abstraction, but there is no real me. Only an entity, something illusory. And though I can hide my cold gaze and you can shake my hand and feel flesh gripping yours and maybe you can even sense our lifestyles are probably comparable. I simply am not there.”23


Nuru Khaliel draws similar conclusions looking at the portrayal of Patrick Bateman and Bryan Johnson as the perfect Young-Girls in her satirical work “The Cyber-Chad’s Pharamaco-Futurist Morning Routine” about the hyper-masculine self improvement syndrome achieved by bio-hacking.24 

“The biohacked, self optimising male — veins humming with synthetic virility— synchronises his circadian rhythm to an algorithm, tracking his macros with the intensity of a Wall Street broker. […] Fitness culture in the technological age comes as a hyper-theatrical performance – one where men “maxx out” their biological productivity in a choreographed dance of hormone injections, peptide cocktails, and neurostimulants. […] When medicine is a market and wellness a commodity, masculinity becomes a ledger of biological assets, optimised for maximum shareholder value.”25


As the desubjectivised cute-object of Amy and Maya, the “re”subjectivised alpha-object of the manosphere also benefits from the exponential inhuman growth of Capital. They are one in the same, rooting for the same singularity. Asymptotic Chad Outside of History.


When I was recently talking to a friend of mine during a co-working session in a busy Berlin bar we found ourselves talking about bio-hacking and Bryan Johnson too - after we escaped a drunk corporate couple who were probably trying to swing with us because they thought we were up for it due to the way we look.

She told me that corporate normies like them and people like Bryan Johnson are evidently fringier than us, who are in specific subcultures and small niche communities. This was like a eureka moment. My eyes lit up and I told her “Yes!! They are the avant-garde of Capital! They subject themselves to the libidinal flows much more than we do and this reflects in their unhinged and insane behaviours. Compared to them, we are sane and tame.” The corporate psychos and tech-bros lacking all interiority act out in ways that are far more extreme than “subcultural freaks” like us would. They are edging a threshold that combusts in a schizophrenic frenzy of frantic and extreme behaviours on a normal Thursday night because they are so desperately trying to fill a gap in themselves that they cannot. They are trapped and consumed by Capital. Nothing they have belongs to them. Like Capital, they want to consume and integrate anything that signifies authenticity and longevity.

Axiomatic black hole.

Nothing in the identity of the Alpha-Young-Girl truly belongs to it, even less its "youth" than its "masculinity." It does not possess attributes, instead, its attributes possess it, those Capital and the Empire have so generously loaned to it.26
No wonder why the ideology of self improvement accompanied by countless bullshit self help books, life coaches, commercial therapy portals like BetterHelp and Bali yoga retreats are the perfected commercialised mass techniques of the self. In a world where there is no apparent direction other than the violent flows of Capital they sell us self improvement as an apparent antidote, nudging us towards “finding your true self” in a totally compatible way with the imperialist operating system of Empire. 

“Society's final moment of socialization, Empire, is thus also the moment when each person is called upon to relate to themselves as value, that is, according to the central mediation of a series of controlled abstractions. The Young-Girl would thus be the being that no longer has any intimacy with herself except as value, and whose every activity, in every detail, is directed to self-valorization. At each moment, she affirms herself as the sovereign subject of her own reification.”
  • Tiqqun, Preliminary Materials For a Theory of the Young-Girl, pg. 18

“The sense of the self as meat, as the heap of an organ variously filled with ovaries or flanked by balls, is the basis from which emerges the aspiration and finally the failure of the Young-Girl to give herself form, or at the very least to simulate one. This feeling is not merely a lived consequence of the aberrations of Western metaphysics-which wants the formless to precede form, brought to it from outside - it is also what market domination must perpetuate at all cost, and which it constantly produces by rendering all bodies equivalent, by degenerating forms-of-life, by continually imposing an undifferentiating confusion. The loss of contact with the self, the crushing of all intimacy with the self, which makes the sense of self meat - these form the condition sine qua non for readopting the techniques of the self that the Empire offers for consumption.”
  • Tiqqun, Preliminary Materials For a Theory of the Young-Girl, pg. 53-54

If the CYG is riding the deterioratialising and destratifying flows of Capital, the AYG intensifies the reterritorialisation and stratification of the socius. Yet, both of them are still bound to the axioms of Capital. Capitalist deterritorialisation can never reach absolute zero. Every deterritorialisation brings with it an accompanying reterritorialisation for the stability of the system. On the cultural front, they may have opposing functions, however on a purely axiomatic level, they are both willing slaves of Capital. The CYG’s unproductive shõjo cuteness and the AYG’s ultraproductive grind only appear as opposites through an insufficiently dialectical analysis. The producers of consumption and the consumers of production serve the reification of the same productive economy — they are in a complementary relationship with each other, rather than a contradictory one. To quote Tiqqun again; “The Young-Girl is both production and a factor of production, that is, it is the consumer, the producer, the consumer of producers, and the producer of consumers.”27
The CYG capitulates to the YG, tries to transform itself as a cute-object but only still in a reactionary relation bound to the image of the YG, its view is narrow, insufficient and defeatist because it denies the negation of negation. It is just a mutation of the YG itself, as its only purpose is to recreate itself, and after all, it is nothing other than Capital‘s own image. Its creations of cuteness are hyperstitional exercises in the intensification of self recreation. Political inhibition and total submission to the Spectacle. Turning into the same hedonism the YG finds itself in.

The Cute-Young-Girl is the Young-Girl who becomes conscious of the Spectacle and happily affirms it, because it thinks it can finally be free of human responsibility.

While the Alpha-Young-Girl is the Young-Girl, who in all of its hubris thinks to have seen through the Spectacle, but like the trogdolyte that it is, it is too fucking stupid to realise that it’s the perfect citizen of what it calls “the Matrix”.

In this sense, both the AYG and the CYG represent a contemporary mutation and adaptation of the YG theorised by Tiqqun. Which is nothing more than the constant adaptation and readaption of the Spectacle to the necessary functioning of Capital, leaving them in a “lifelong struggle to render themselves compatible with Empire.28”   The Spectacle, hence their lives, are permanently indexed to the market’s needs, creating the same YG who “lives as a stranger to its own desires, whose coherence is governed by its market-driven superego.”

In the end, everyone is trying to be unique in their own way and build communities around it filled by like-minded people united in their hedonism — but only as Capital allows it — a false re-enchantment in a cosmically disenchanted society. A privatised solution to a collective problem, but don't you worry, they are just being a bit silly afterall :33. One must ask themselves, is the only way out really through it?29  As humans, should we not focus on reappropriating the narrative of our cosmic participation with the universe through technics with our sights towards a communist approach to cosmotechnics, instead of the inverse which the accelerationists' logic implies? Can we really imagine the end of the world to be sooner rather than a communist victory over Capitalism?


Capitalist Technics and Warmongering




“It has become clear that cybernetics is rather an autonomous world of apparatuses merged with the capitalist project insofar as the latter is a political project, a gigantic ‘abstract machine’ made up of binary machines deployed by Empire, a new form of political sovereignty, and, it must be said, an abstract machine that has turned into a global war machine. […] War ceases to be the materialisation of the war machine; the war machine itself becomes materialised warfare.”
  • Tiqqun, The Cybernetic Hypothesis, pg. 24


Taking Land’s hallucination of the hyper-masculine Terminator revolution, dressed up by Amy and Maya with a fluffy onesie as the narratorial image of the materially undeniable mode of production of violence and bare life by Empire — against us in the present time — and which we must overthrow — without falling into the cushiony pits of moe edging, left accelerationist fatalism, or into the zealous belief that any of these “anti-oedipal forces” will usher an Outsideness holding within it seeds of post-human liberation is the only way I see us breaking out of this cage. Indeed, the future isn’t sending robots to hunt us down and kill us, it is already inside many of us, we are already the Terminators who fell in deep demonic love with our own mutual extinction.30 We never needed to be possessed for it in the first place.

War and other mechanisms of violence are one of the main factors of technological leaps in class societies as Capital demands them to constantly produce and reproduce themselves for its own reification, ever adapting to the popular narratives of the zeitgeist. Its current discourse uses the name of peace, safety and a “stable world order” to wrap its necropolitical tentacles around the colonial and neo-colonial peripheries. So, relying on the alternative technologies of “nomadic sciences” and “making a wager on the long game of history”31 as the xenofeminist collective Laboria Cuboniks write, whom Amy Ireland is also a part of, especially without a clear underlying political programme fails to consider the urgency of our plight, and is ineffective in its method to bring about lasting change on a universal level. All of the last 150 years‘ technological leaps came from technologies created by and for  the military-industrial-complex. This position, which reflects itself in cute accelerationism also takes lightly that  “[…]the social or collective machine, the machinic assemblage is what determines a technical element at a given moment, what is its usage, extension and comprehension is”.32 Meaning, that technologies cannot be separated from the collective assemblages they build with the society and its power structures which currently manifest themselves in class society, industrial militarism, and neo-colonialism with Capital as their accelerating engine.


The adoption of some of these nomadic technologies can be observed in the utilisation of artificial intelligence programs such as Lavender and the Gospel by the Israeli Occupation Forces that outsource all intelligence gathering and necro-managerial decisions to an algorithm that automatically generates potential residencies of “Hamas Operatives” that self-authorise its decisions and targets, reducing the human interaction to a ceremonial seal of approval. Machines cannot be held accountable. AI powered surveillance and drone technologies are first tested in the Israeli colony on natives before being used on the people of the imperial core, just as the capitalist class tested out racial and sexual divisions between slaves, the indigenous and the European indentured servants to break class solidarity in the colonies before utilising the same technique on the proletarians of their own countries, easing the way for class collaboration that lead to further concentration of capital.33


As Deleuze and Guattari also identify; almost all “nomadic technologies” are over time prone to the capture apparatus of the state for the integration into the state’s own war machine. Making use of the state, in a Leninist34 sense, as a political class weapon to dissolve these structures, recontextualising these technologies by eliminating the ones serving only commodity production and financial circulation, and redefining what it means to be human falls into our own hands.

I believe this suggests that we must consider that the technical elements of any technology and the chemical compositions of most pharmaceuticals and designer drugs will be extended to, and used in the context of possible and ongoing war, surveillance and control. Having this in mind, the comprehension of technologies of Empire (both mechanical and biological) should always be assumed to be potentially weaponised in the possible context of warfare because they are either born from it, or end up fueling it. Nothing - neither living nor dead, neither biological nor artificial - escapes Empire’s warfare.


The Necropocene of the accelerationists is defined by exponential inhuman warfare, omnipresent surveillance and necropolitical control, where landscapes splattered with forensic smut become anthropomorphic destiny. Surveillance AIs produce machinic identities perfectly choreographed to commodity exchange. Brainrotten imperial neocortex stares at the loading screen of the next cutest genocide. Middle Easterners as flora and fauna of Tomahawk Missile generated installations of gorescapes. Their screams become the static background noise of Empire’s UI. Eco-systems mutate into Necro-systems. Downhill race towards planetary heat-death-syndrome becomes long past the horizon. Hecatombs of meat rots off to reveal civilisation as fibre-optic Orouboros.

They shout: “Next stop is the terminal station, please get off and leave your humanity at the exit doors!”


My argument is essentially not that technology and war, or declaring war is essentially redundant and harmful in its nature. That would be idealistic and reactionary, bowing its neck to a pacifism which we can’t afford. What I argue for is, for successful class wars to create the condition of their own “Aufhebung”.35

Our struggle is one and it is international. We need to change the context in which these technologies exist without naivety.


The cosmotechnical approach to technologies and art developed by the philosopher and engineer Yuk Hui can help us address the question of technology and warfare in this section. Cosmotechnics is defined as “the unification of the cosmic order and the moral order through technical activities, like craft or art, varying by culture.”

He imagines a multiplicity of cosmotechnics, in which different communities and cultures develop and find a continuation of their own images and local ethics imprinted in their technical objects and techniques, promoting a multiplicity of life, as opposed to the totalisation of techniques and technology paired with homogeneous lives and experiences inherent to (western) capitalism.


“The great merit of the notion of cosmotechnics as Yuk develops it is to break with the instrumental idea of technology, to bring technology back down to earth without losing the horizon of the world. Every technology is not only situated, appearing in and engendering a quite particular type of world, but it also determines a regime of subjectivation that is peculiar to it. Every technology is also a technology of the self — it is this that has typically been lost sight of in the transition from alchemy to chemistry, for example.”36


We should identify a communist approach to cosmotechnics and techniques of the self, freed from the Western myth of teleological technological progress and the profit motive through imperialist warfare. What would be our relationship to our technical objects look like first under the different dictatorships of the proletariat(s)37 and then with world communism? I’m not trying to take it lightly that first we have to come to those positions in the first place, but without imagination and a plan, Marxism is also doomed for planned obsolescence like any ideology and philosophy that cannot critique itself for its own progress. Marx already identifies the alienation of the worker bound to the inhuman rhythm and domination of the machine over its labour and reproduction. On top, we are bound to the domination of our technical objects like smartphones and their homogeneous feeds and standardised UIs over us and our identity formations, turning us into perfectly domesticated citizens of Empire, such as in the case of the submissive cute accelerationists and the troglodytes of the manosphere. This alienation can only be overcome through a political revolution which reimagines our relationship with technology and technics, first carving a path for proletarian cosmotechnics and then evolving into a communist one freed from the formal domination of the commodity form.



“To speak of “cosmotechnics” is thus also to speak of an end to capitalism as a technological system and an end as well to the fable of modernity.”38



We need a drastic reimagining in how we engage with these technologies while maintaining a clear political programme underlined with communist principles that reaches beyond the mistakes made by the historical communist parties of the past39, or the social democracy and revisionism of failed worker states still postulating as socialist countries. Nobody likes a moralist scold waving their finger at you, accusing you of degeneracy. But surely, it's not possible to conjure the “real movement of communism” through diagrammatic cultural jamming and submitting yourself to the intensities of Capital’s templexity with no particular goal in sight, only affirming the impersonal and the inhuman, waiting for something to happen on its own terms. Not that communism is even an option or a goal for the accelerationists. I am just sceptical of any person who calls themselves communists and fantasises about make-believe stories such as hyperstitions. It’s literally just manifesting for edgelords, grow up. In an episode of the Machinic Unconscious Happy Hour Amy and Maya declare that resistance already comes naturally to us, that the real weakness is to listen to that urge, yet in my view applied in the context of political agency and change these assumptions reproduce the status quo and fall flat. Not in a cutesy way either.





“All meaningful proletarian uprisings have something cosmic about them. A world is ended and another one is created. Apocalypse and Renewal.”40

To recreate the world around you and so yourself as well, that is only possible through a political revolution. Much more effective and gives more room for silliness and cuteness if you ask me. The conditions of social reproduction turned upside down thoroughly abolishes our subjection to the schizophrenic flows of Capital and the roles that Empire has cut out for us. Cuteness is freed from the shackles of reactionary infantile regression, capitalist cheerleading and a superficial inhumanism by the abolition of necessary productive capitalist labour, patriarchal sexual division of labour and its reproduction of a reserve army of labour, hence transformed into something actually wholesome and cosmically harmonious — giving way to a cosmotechnical authentic (Cute-)Being-in-the-world that isn’t ruled by the logic of commodity production, consumerism and dominated by its technical objects. Maybe all the cuteness aggression we’ve built up should be turned towards Capital appearing in the image of the asymptotic kitten outside of history. What is cuter than gnawing your teeth into a kitten afterall, don’t you feel the urge to bite, until you totally devour it? Nom nom nom. Actively bringing about the total rearrangement of our society and existence, that’s cute.

These things are always easier said than done, but we must start somewhere. Communism is truly a historical task and a bet we must make on history with active participation in it. My suggestion is always starting locally, look into organising yourself and others in your own context, if there are already groupings go and learn about them. Join them if they follow a consistent communist politics, or start building your own cadres if you are not convinced with a clear goal in mind. Always be thorough with the analysis of the condition and position of the working class in your own country, without forgetting to be in solidarity with others internationally. We need to conspire and scheme together, and then take over the control room with our collective desires armed. Not to try to fill the elusive “lack” that binds us all, but to abolish the intensity of the production of that lack in class society.41 If all delusions and hallucinations are collective due to the referential framework of the same technosocial body, as Guattari suggests, we must collectively act so that the collective “delusion” of communism emerges on the Real like the red rising sun which penetrates through everyone’s eyelids, incinerating vampiric techno-capital and its willing serfs.





If there is anything to salvage from accelerationism, it’s the friends and lovers we made along the way. Proletarian cuties, artists, academics, the chronically online, and NEETS of the world, get out of your bedrooms and unite as a mass front42 against the narrative of the alien Capital outside of history and against class society! Let’s go to Red Shambala together twins, hand in hand and filled with divine love - no chopped reactionaries nor liberals allowed 💞The softest kisses grow out of the barrel of a gun  🙈😍Let’s make out 💋

“TO REBEL IS JUSTIFIED”

- Mao Tse-Tung
1. Combat Liberalism, Mao Tse-Tung, 1937

2. Rational Inhumanism vs. Landian Anti-Philosophy, Reza Negarestani, 2025 https://tripleampersand.org/rational-inhumanism-vs-landian-anti-philosophy/  I was already in the process of writing this article when he came out with some similar points I had made against accelerationism and cute accelerationism.

3. Deleuze and Guattari, Anti- Oedipus

4. The Origin of the Family, Private Property and the State, Friedrich Engels

5. “Post Capitalist Desire”, Mark Fisher, 2014

6.  A Thousand Plateaus chapter on the Geology of Morals, Deleuze and Guattari

7. Cute Accelerationism, Amy Ireland and Maya B Kronic, pg.80

8. Ireland and Kronic state that “capitalist culture” genuinely produces potentially liberatory novelty and new sensations, it's a matter of letting them “speak through conceptual work”. This is also consistent with the XF Manifesto calling for “multilevel resistance” in the social, conceptual, and technological areas affirming its function as an aesthetic exercise in hyperstitions.

9. “Is Accelerationism the Same Thing as Falling in Love?”, Interview with Amy Ireland and Maya B. Kronic by Alexander Iadarola in Spike Art Magazine, 2025
10. “Marx says that revolutions are the locomotives of world history. But the situation may be quite different. Perhaps revolutions are not the train ride, but the human race grabbing for the emergency brake.” Walter Benjamin, “The Arcades Project”, Harvard University Press, 2002

11. The Communist Manifesto, Karl Marx and Friedrich Engels pg.1

12. Cute Accelerationism, Amy Ireland and Maya B. Kronic, Urbanomic Press, 2024 pg.80

13. Cute Accelerationism, Amy Ireland and Maya B. Kronic, Urbanomic Press, 2024

14. Tiqqun, The Cybernetic Hypothesis, pg. 51

15. Surveillance Capitalism, Shoshanna Zuboff, pg 9-14

16. Surveillance Capitalism, Shoshanna Zuboff, pg 14

17.From my substack essay “I’m a Machine Girl in the Machine World” republished in Xeno Futurism Issue 1 Postmodernism and Identity in 2021 under the chapter “Enter Surveillance Capitalism” 18. Preliminary Materials for a theory of the Young-Girl, Tiqqun, pg. 13

19. Cute Accelerationism, Amy Ireland and Maya B. Kronic, Urbanomic Press, 2024

20. Cute Accelerationism, Amy Ireland and Maya B. Kronic, Urbanomic Press, 2024, pg. 28

21. Preliminary Materials for a theory of the Young-Girl, Tiqqun, pg. 24  “The Young-Girl never creates anything; All in all, she only recreates herself.”

22. Preliminary Materials for a theory of the Young-Girl, Tiqqun, pg. 35“The YoungGirl does not play with appearances. It is appearances that play with her.” 

23. American Psycho

24. Nuru Khaliel, The Cyber-Chad’s Pharmaco-Futurist Morning Routine, Xeno Futurism: Technologies of Domination pgs. 150-152

25. Nurulain Khaliel, The Cyber-Chad’s Pharmaco-Futurist Morning Routine, Xeno Futurism: Technologies of Domination pg. 151

26. Preliminary Materials for a theory of the Young-Girl, Tiqqun
“Nothing in the identity of the Young-Girl truly belongs to her, even less her "youth" than her "femininity." She does not possess attributes, instead, her attributes possess her, those THEY have so generously loaned her.”

27. Preliminary Materials for a theory of the Young-Girl, Tiqqun, pg. 65

28. Preliminary Materials for a theory of the Young-Girl, Tiqqun, pg. 13

29. Maya and Amy also address that Accelerationism is not about making things worse until it all crashes because like a Moebius Strip there is no Outside of Capital, and that “nothing dies of its own contradictions”, but I find this to be a fatalistic argument for the  future of marginalised peoples they claim to be on the side of, especially those who are also of the working class.
30. Maya B. Kronic: “The future isn’t sending robots to hunt us down and kill us; it’s already inside us, turning us into cute objects as we tumble inexorably toward the great asymptotic kitten outside history.” , “Is Accelerationism the Same Thing as Falling in Love?”, Spike Art Magazine, 2025

31.XF Manifesto, Laboria Cuboniks

32. A Thousand Plateaus, Gilles Deleuze and Felix Guattari, 2013, Bloomsbury Publishing

33. “Caliban and the Witch: Women, The Body and Primitive Accumulation” by Silvia Federici, 1984

34. State and Revolution, Vladimir I. Lenin

35. Hegelian term for abolition and annulment - or literally translated “lifting” - used in a Marxist context

36. Sketch of a Communist Political Doctrine, Julius Frey, 2021 www.illwill.com/sketch-of-a-communist-political-doctrine

37. Yuk Hui has a book called “Concerning the Question of Technology in China” but I don’t consider China to be a dictatorship of the proletariat anymore. With the death of Chairman Mao, the capitalist road has long been taken.

38. Sketch of a Communist Political Doctrine, Julius Frey, 2021 www.illwill.com/sketch-of-a-communist-political-doctrine

39. The historical communist party is the name given to the accumulation of the communist struggles waged since 1848, the publication date of the Communist Manifesto by Marx and Engels.

40. Sketch of a Communist Political Doctrine, Julius Frey, 2021 www.illwill.com/sketch-of-a-communist-political-doctrine

41. Thanks to Alfie Bown for inspiring this insight during his talk in the launch event of Xeno Futurism: Technologies of Domination
https://youtu.be/vciR5QKYGQI?si=c6lJIpZjzAxGTPJn 10:43 - 43:37