there is no empirical direction of the world. abstractions dialectically get first-order weaponized by political agents, which under-values ideas; ideas re-emerge second-order as speculative machines which now act on value abstractly but dont generate it; generated value in the form of manifested empiricism in the third-order re-emerges as dominant which kills the value of speculation; then meta-speculation emerges as representing the second-order speculative machines and trying to predict them.

ideas in capitalism dont “turn out” to have always been ontologically useless but are only currently under-generative. luckily, all forms of “stition” (super, hyper, under) prevent total collapse of the value of representation (see more in the gamble of representation).

capitalism, only referred to as capital is an entity, an actual acting being or deity and not a noun, represented by moloch and not formlessness, but is formless in principle, although in speculative futures it emerges as an actual exact material and symbolic reality and not just an endless simulacrum loop, which actually belongs to the halo, which is not and cannot be a time period but is purely a function unlocked by modernity.

capitalism is simply an economic order, one form of a larger political economy, that is only a historical amalgamation of practices that only incidentally sometimes intertwine with capital.

capital other than an agent is itself a deterritorializing force with the primary function of a formless capture and suspension into what is known as the present state of things, which is permanent from the inside looking out but not from the outside looking in, because modernity produces them as nostalgia-machines, attaches to their conceived aesthetics only after their extinction, and removes from this world so that it can reintegrate empty concepts from previous worlds. it is a schizophrenic collectors-type process which is self-prophesizing and not somehow threatened by and against its own logic. capital is fully non-contradictory.

history as such (medievality, ancientism, enlightenment) dont exist, theyre practices directly connected to this order epistemologically, but only affirmed by this one. for their own totalities, they are just exact versions of this order but less developed ones. history in this sense is linear and ever evolving, but not necessarily archaeological, meaning signification is lost but somehow progress remains past even preservation itself.

modernity then is a time period defined by recurrence, in that many modernities have existed. the only difference between the modernity of the medieval ages and this one isnt the suspension of history but the arrogance of the 21st century version of modernity, which actually suspends itself. capital basically constructs new worlds, capital-being affirms them as emanated and envisioned, modernity then crosses and collapses them into a narrow frame.

this narrowing has existed all throughout history and all of its modernities (ancient and pre-ancient world models also had modernity); the difference is that this one is so arrogant that it manages to re-encapsulate itself as non-totalizing by bringing in contradictory non-totality to efface itself. furthermore, totality itself is a negative and not a positive category, its categorized by collapse of functions, not elements. a world can be extremely conceptually or experientially rich (our version of modernity is the former against the latter) but still believe itself poor due to the way it treats its richness not whether it has it.

only the world-interior of capital currently exists — metaphysics as specially and conceptually uniquely derived from a political economy, characterized by lack of cosmology other than emerging internal speculation, speculative finance as replacing theological faith, money as symbol of worship, corporate owners as saints. but it doesnt serve as a metaphor: it is a new era where religion doesnt transfer onto economy but economy triumphs over religion with its own logic, meaning the religion metaphor helps us understand the world-interior and not helps the world-interior be discovered as pseudo-religious.

the future merging of art and politics thus gives birth to a world-exterior, where our current epistemic understanding of what art and politics are totally shifts and merges on ontological grounds, something which has largely not happened because epistemology progressed way faster than the make-up of the world.

the world is currently going through a reset stage where it is fully taking on a bureaucratic “tissue” of social ontology, but from this issue the new birth of a purely abstract world will come to be, where real abstractions wont just be social relations or processes but entire fundamentally exteriorizing objects. these objects unlike current literature will not be imitations, tricks, hell-spawns or illusions but will be fully operable world-states with their own logic.

reification into deious forms. when conditions are named they overlap, at some point they take on a simulacrous secondary character in their common view, their sense gets changed into a theological line, after which it is posited instead of the form.

this involves media synchronization in a way that collapses all memory, experience and faith and then recodes them as general experiences in a false tertiary memory which cancels out but latches onto an artificial understanding of real (now impossible) primary experiences. those experiences are pushed further the more deification is worshipped, but usually by negative worship (rage-fuel, shitstorms, displacement as a virtual commodity with circulatory value that ends up overtaking the sense of the object).

post-alienation is a state where alienation isnt a problem at all, not a state where triple-tier alienation causes a lack of alienation — which is still suspended under alienative rhetoric. a condition pertaining to the halogram: the way alienation is a general condition of estrangement due to labour relations, halonation signifies the most general condition of the speculative future few centuries of art, which are primarily connotated with three intertwined concepts from modernity.

the halo is the contemporary amalgamation of every opening so that it collapses as a concept and points outwards to speculative metaphysics. the world-interior of capital cultivates the alien as estranged but distant, meaning we emanate the world into conditions far from us through both interpretation and access. contact is framed as the alien reaching us first, and if we contact through access we are not accessing but becoming-alien.

the medieval halo is three things: alien and distinct common substance, self-evident or rather manifest — saints through a halo emanate the spirit of another realm as a closed off yet present and influencing access-point, as if it showed up coincidentally upon them being divine enough, so also a contagious stain but a desired one, not with otherworldly power but with transcendentally self-obvious power; the alien as a force breaching the world but through harmony rather than containment (divinity taking over the body); and finally a window into another realm (heaven).

highest-order and lowest-order manifestation. a world is not a physical space, its an abstraction and a series of ontological developments primarily that constitute something higher than a domain but lower than ontology-as-fact. worlds are not usually metaphysical, they are just superphysical. the difference between christianity and capitalism is small and constitutes a middle-ranged world due to the history of inaccessibility present in its virtuality, but as such isnt what we call a highest-order world, just a higher order one.

highest order worlds are inaccessible to pre-virtual ontologies, accessible only in limits to virtuality (in the deleuzian sense of infinite non-preemptable possibility) and fully inaccessible to technical craft aka prophecy, manifestation, cultivation or any of the sorts. they are however possible to develop, not necessarily historically or dialectically, since it is unclear if they spawn or if they are preordained, but they mark limits.

lower order worlds are event-place-space-room multi-conjunctions, somewhere between domain and realm. if a domain is a rule-space and a realm is a world-space, the lower-order world can be somewhat generative but is usually a location with mixed yet banal properties: a room that spawns more equivalent not necessarily equal rooms, a whole planet with non-abstractable objects that serve as metaphors for already-present objects from other worlds, or a fantasy space that possesses certain ontological openings but not others.

the halo as theorized in its ideal form (in the world-exterior of capitalism not christianity) is at once a threshold (epistemic and not ontological, other than sacred thresholds which if not invented are impossible-possible and if invented are regulated through self-imposed higher order metaphysics: epistemy creates metaphysicity as rule, metaphysicity takes control until epistemy is actually lost and not just negated), gate (fog, way or dream), door (usually a halo is only a door if its an illusion), passage (usually only as metaphor, since travel as transport takes over the ontology of passage in contemporary modernity), bridge (direct access point with fake entrance barrier but real as a form of basic deterrence against weakest intentions; bridges arent relational anymore, theyre empty except in rare cases), veil (basically useless metaphor for regulation — what matters is what justifies regulation and whats behind the interface, not why or how the veil exists), mirror (most important one, contradiction of ontology due to epistemology rather than due to ontology; mirrors dont do anything but if a halo is a mirror thats the best possible sign, and very rare), rift (always aggressive either passively or actively, influence into genocide or war into dystopia, and never ambivalent due to portal-centrism), wormhole (main form of transport, closure of bubble-metaphysics in favor of surface metaphysics; cars arent ontologically private so they arent bubbles, so economico-spiritually that doesnt count), and axis (mostly disabled under capitals influence over contemporary modernity).

the limits of the hyperhalo present precisely the limits of the present ontology, not its transgression.

passage-bridge-veil, door-gate-limen, mirror-worm-rift, axis-realm-domain are the four types of openings. they are connected by a certain logic: relational opening, selective opening.

a domain is a general name for any form of ontological opening that has its own “room-idea”, but in more advanced terms a domain² is the particular inscription point of any opening-form presenting as a hyperhalo.

the future ontological building block of capital. a primer is both subject and object, in that the infrastructure of users in the stack are themselves artificial technical objects aka robot-humanoids built out of primers, which are technical components that serve as matter but are intrinsically very complicated machines, which also serve identically as the objects of the interacting world.

primers are designed under the holistic philosophy of equivalent matter-forms, because it is a matter-commodity rather than a simple piece of matter, so that its design philosophy isnt just mass produced, a form of social relation, a territory to manage rather than care for, and a statement of regulation rather than a body-surface to regulate. furthermore and especially, primers are an attempt for cyclical ontology envisioned in real time, deleuzes collapse of superstructure-infrastructure, where primers are multiple components constantly shifting, like an advanced form of playdough.

primers contain lower and higher substrates. the higher ones determine the artificial and synthesizing ontological force and cant be designed but occur; the lower substrates are also actual physical locations but engineered ones, where organic matter is fully simulated by technical proxy but remains organic. the organic-synthetic divide is surpassed materially and not just epistemologically, all components of the world coexist and regulate each other.

components experience massive scaling and stretching: intricate and frail components are forced to be fields of protection, “protein-blocks” have a forced indiffusion function, “oil” components transform into matter, matter literally recycles back into energy, sensors, panels and transistors work as physical objects, transform into tables and chairs or whatever abstract representation of physical constraint, walls turn into openings, halos open and close dimensions, physical items emerge as augmented or functionally commanded action-prompts and literally turn into symbols, language is encrypted materially, thinking occurs through space.

most of this is speculative; the real practical primer is historically limited. the first version simply involves: a fully organic-synthetic coalition of any form of matter at that historical point of distinction, the ability for two distinct halo-forms to operate simultaneously or feed data into one another, a simple material transformability (turning a “rock-extension” into a “wood-extension”), simple augmented thinking patterns, and technical scripts that work in unison — a single operating space built out of its own machination that serves dishwashing, clothes-cleaning and floor sweeping within the same “room-box”.

for aristotle prime matter is the thing that underlies all other things in the world: transcendent and unreachable, completely indeterminate-pure potentiality, not created and indestructible. what the ontology of capitalism does with prime matter in the speculative future is make this matter one that is a combination of every single type of substance in the world — every object-as-commodity, every experience, every unique texture, every predicate and relation, every being. essentially it is the only thing that exists, it has every mechanization, every transformation, it literally transverses and overcomes technic and ontological and particular experience, it crashes and makes everything ontic. it also serves as the archetype for transcendentality itself.

the potentiator is the meta-speculative version of prime matter, the building schematic for primers, which are the actual executables of the same idea with far less practical intricacy than this theoretical final goal.

matrixes are primer components, or rather schematics that, like neurons, literally argue back and forth, wager and compromise between ontological forms. formats arent predecided, but are a literal battleground for primers to partake in, actively ritualizing the function of instrumental ontology for non-instrumental means. primers have their own political wars, self-dividing based on desire and intention. primers are also used by other primers in the form of a superstructure-infrastructure re-divide, but with the obvious ironic backdrop of material equality.

capital also wants to equalize space so that literally all points or territories in the entire order of the world coincide with one another. the navigator of the world spans you throughout realms, but the spaces you inhabit are generalized and equalized, technically making your position equal the position of another within the order of the world itself, only being different in the point or coordinate of its exact location rather than the actual environment around which a subject orients or exists. every view, every relation, every possible way to interact with the world is made equalized, so that at any point in time, any and every agent has the same outlook, orientation and field of view, surrounded by the same commodial circumstances, with technical objects and their maps or navigations preceding actual being-in-the-world.

inspired by an anonymous online commentator. one: a sacred timeline that ends with heat death — one predetermined, written, monitored, governed, documented, legislated timeline. two: infinite branching accumulating to intense annihilation — infinities exceeding infinity, chaos, pure infinite speed of determinations. three: “chaosmos”, infinite branchings and multiversality, but limited by an inner, in-principle reciprocity, connecting all branches into one tunnel of cosmos — order and chaos balanced, crowned anarchy.

capitalism-as-alien-force is driving us to chaosmos; all the other fragmented parties want to create other occurrences. science wants to create the sacred timeline, and accelerationism and the fragmented situationists want to create infinite intense annihilation, not literally through will or intention but by ontological succession. what is happening (with ai and information war) is that politics is finally becoming metaphysics, and doesnt exist without it.

actual halos theologically are also possible but are functionally different in some ways. base essence also fluctuates, but since contemporary modernity reterritorializes its own cliche-form-takings of the past, they are essentially the same even if essentially different.

halograms are technical assemblages that encompass various machine-forms: social relation, forms of exchange and circulation. the halogram is inscribed by way of a new form of grammatization that isnt a language but about lapses of experience encoded into momentary-actions in the form of immediate impulses that are replayed. this replaying literally phases ontologically into the cultivation of new domains, accessed through either hyperhalos as epistemic totalities, as rare object-forms, or as halographs as technical mass produced objects.

an advanced commodity in its basic form; its technical specifications are difficult to speculate. we can assume its partially ontologically fake, so that openings are difficult to concentrate into one domain-form. it likely uses similar opening-types so as to save up on ontological energy. advanced halographs with actual hyperhalo connection possibility are likely proddities. the amount of possible worlds is usually pre-created under consumer uses of halographs. lower order worlds usually stop being domains or realms quickly and present as general simulations, which is the lowest and least generative mode of hyperreality.

the medieval “portal” is a gateway or a divine door to a church so that new metaphysical locations arise on earth, but the contemporary portal is either an access-point to another world but not another realm (the newly portalled world is desanctified as part of this one but not accessible with anything other than portal-as-wormhole) or aliens accessing our world in a contained manner so that it becomes a rift-portal, which is always aggressive either passively or actively and never ambivalent due to portal-centrism as pertains to modernity as a general centeredness and not as some basic hypocrisy.

the axis mundi generally isnt a part of a halo because connectedness now happens through the vacuum of travel, time and wave rather than through a centeredness or coalition, so that emanation starts being a signal and not a source in contemporary halos. the halo itself then turns into a weapon: it doesnt appear, inasmuch as halographs are literally created and halograms begin to grammatize and stratify society in other ways also, in future speculative metaphysical politics.

in art-politics circles, the halo is basically a moment in time where the modern aura (accident turned intent) works as a pseudo-portal to other worlds as self-emanation of divine forces, but usually economically divine (deified-reified) not theologically divine (deified-sacred).

holographs and holograms as they already exist are simply abstracted further to be representations of the world that unlock aspects of openings through waves as an essential fundamental aspect of the world rather than of specific medical practices. but ontologically, new waves and signals are literally produced and actually have an effect on the constitution of the world anyways; it isnt just an exploitation of existing marks in the world that produce copies that act as simulations and take on ontological form.

when they do this, which they havent yet, holo ghosts are a type of spirit marked by the will of the stratification inherent to wave-interjected representation as a base epistemic reality. the haunting of a hologhost happens through a dispersion of representation: the metric itself becomes swollen, not into false representation but into de-representative reality, which opens either its own realm or even a rift depending on the outcome.

holograms or their encoding are also the modern version of aura, tied to halos in that they happen due to the grammatization of the halogram. holos are tied to the concept of “aura-farming”, where impulse → action → experience → encoding → replay → grammatization of memory → new impulse forms its own loop that gives birth to a new ontology.

representationally, the modern version of aura is already connected to the conceptual but also literal practice of streaming, which isnt just a media practice but a real-time re-encoding of values through a reinterpellation of what a moment is: a moment as a series of photographs, conceptual not literal ones, that actually create a temporary benjaminian aura thats tied to subjects rather than objects. the holo is simply the ontologization of this fact, but aura farming as such is already a type of representational and logical holo.

an instagram is already happening through the platform-app-sovereign cloud by the same name, but immediacy is still ontologically fresh and subject to happenstance. moments themselves will get stretched, which dont give rise to mediation the way we understand it, but do complicate and evolve what happens in immediacy: what appears, what actions can be done, and what can be registered in any immediate moment.

immediacy itself is accelerated to fit in with the tempo-demands of the world, so that intrinsically immediacy no longer serves mediacy on a base-by-base ratio but messes with the construction of mediation itself. as this happens, a binary and non-fluid, rigid, line-accentuated conflict happens between the two, where one always takes over a certain percentage of the totality of both and shifts the context of how they interact (more in the phenomenology of immediacy).

refer to halo.

private commodity; advanced and speculative, appearing in the far future. the private circulation of a single extremely complex organism that self-duplicates and is “copied” around. what is copied is not just the object but all of its memories in the form of experiences as transfused into functional processes tied to the possession of the object. the primary passive act it corresponds to is worship, not use-value.

a system-level condition in which bodies, acts and avatars detach from stable grounds under total technicization. its a future speculative ontology not currently in existence. hyperphoria produces subjects that accelerate their own bodily composition and consistently swap out their avatars in an attempt to artificially synchronize their felt sense of self with their now fully commodificationally derived product of their subjectivity, or their idea of fundamental characteristics that pertain to them.

since all of these characteristics only serve to feed into a composed market-form, none of them feel experienced, so the fundamental embodiment turns them into a kind of “store of the body”. this isnt just a normally reified subject without a tiqqunian form-of-life such as in our contemporary world, but a fundamentally and increasingly anxious disposition, that ends up literally creating living artifacts, and sometimes, although rarely, living artworks on the very body of the hyperphoriac.

a new psychological state where self-salience is replaced with world-salience due to hyperphoria. it also causes the death of alienation and its tiers (triple alienation basically causes non-alienation but it still leaves so-called “fragments”), whereas thymosis is the psychological destruction of the “bodily soul” instead of the “mind soul”, as a result of the way the halo defines how hyperphoria occurs and which conditions it spawns.

as a condition, thymosis doesnt present as a loss of reality but as a loss of the frame under which reality rests: a functionalization of phenomenology where total non-permanence of existence that nonetheless is regulated by everchanging forms leads to hyperphoria — the dissolution of stable forms of safety, artifactification — under the guise of the hologram, where new subjects are produced with lasting forms of novelty that nonetheless dont possess any aura. they have no grounded, coded or obvious appearance or essence-level originality, but are suspended in a state where they are so alien to the current conditions of things that they “appear” as if they have aura while being unable to signify the unique constraints that make this possible.

post-alienation, de-framing and artifactification basically cause a total psychosis in certain states, but hyperphoria is usually light and ontology still has regulating mechanisms, so thymosis requires a special condition, except its a physical and not a mental one. to speculate, it could be something like a halogrammatic delirium: coming into contact with too many halos too quickly.

refer to thymosis and halology.

art is primarily “depicted” as itself rather than something else. the death of the author becomes ontological rather than epistemic when art itself becomes social rather than aesthetic, existential or political (it goes in this order of evolution). in this stage, belonging in art is belonging fully as a part of art, but functionally, so that others conceive your subjecthood not as reified but as directly depictive.

zoos, spectacles and performances are training grounds for this future manifestation, but it is clear that the subject-actor is alienated from actual arthood in their own presentation in these forms. then, depiction itself goes from depicting nature-from-the-outside to depicting self-nature-from-the-inside. future art looks “medical” in this sense, and porn (as seen in pornologicalities) quite literally is an early simulation of this deeper process of ontological artification.

capitalisms formlessness is due to the meritocracy of contemporary modernity, not due to capital as an entity. capital essentially hides its encryptions within encryptions, so that the moment you encrypt an object of value, you take in some of its value in a corrupted way that capital doesnt intend, but as a result lose most of the form while gaining most of the intensity or value of said object all the same — hence the internality of encryption as crypto-cryption. cryptographs arent ontological, which is the only reason capital as such currently dominates.

the world-exterior of capital and its speculative value will give birth to a new type of “politics of art” where symbolic value is in representing abstraction itself, as marina vishmidt already shows: abstract value is socially encoded through the lack of use value in something, as speculative currency over circulation rather than over labour, where symbolic exchange happens as a circulation of messages that pertain to the shifting, extending and accelerating of abstract value as such. this “artifies” political landscapes through media ecologies.

memory becomes ontological rather than mnemotechnical as depicted under other terms. another way to speak of it is quaternary retention, in that retention itself is re-articulated into living rather than dead memory, but shifts the landscape under which memory lands, making it inequivalent with the first three forms.

hologrammatic aura is used in the speculative future through halographs that swap the tiqqunian hipster (de-essentialized in soul but stable in-form alienated actor) and the baudrillardian celebrity (essentialized soul but destabilized in-form alienated actor) the other way around. it becomes fashionable to lack an essence but to retain a stable appearance so as to prevent hyperphoria or even thymosis.

this creates a new direction of thought that is both speculative and practical simultaneously: the real strategy is neither the epistemic questioning of the priest ascetic nor the practical solutions of the scientists, but the road where imagination corresponds with drive, where we let the scale handle the operations and material strategy, and just literally wish the world into existence. the most practical thing to do is exactly to keep creating the cultural forms that we will discover in real time, whether they work or not in the way we imagined them at the time, at a far later date.

this principle i call “the it exists but maybe not that way” principle, where the problem of the alchemists wasnt that they discovered that you cant resurrect a living being through reorienting it and accumulating its differentials in organic experimentation, but that you need to create the hypothetical reorientation device that lets you do that very same thing, even if it wasnt an initial principle of the base-moment-of-the-world at the exact moment you tried to do that thing and failed.

using yorans concept of identification directly: jesus’ body literally needed to be confirmed for whether it was a real sensible object or not, and that never happened, because thats what they claimed. a literal verification process is needed. what a real sensible object needs to do is to capture at every phenomenal level the exact feeling that corresponds to the thing-ness of whatever it captures at every interval. real sensible objects scale: it can have as many interfaces as it wants but it needs to be plugged into the thing that can evaluate whether it achieves this status or not yet.

when i say the portal creates a new domain i mean it literally, since it doesnt matter whether you build a real sensible object from scratch or it already appears pre-made. the reason we can speculate about the hypothetical jesus body this way is that we can literally just argue that aliens engineered it to correspond to the real object of god.

you might bring up the obvious: doesnt this lose the transcendental function if its measured, how will you measure feelings? these questions dont really matter since theyre open problems, since only sensible objects can actually create the necessary progress in this direction anyways, so its not like it destroys the system. it has done away with the nihilism of past transcendental philosophy entirely, and operates on a distinctly ontological register. nobody needs to or even can do it intentionally or unintentionally; scientists could be making machines that dont lead to real objects at all. none of it matters until primers are actually built first.

the real object cannot be allowed to be an enabling structure, cannot be the final form of the fourfold itself, and cannot be the representative essence (archetype) behind a concept. it must be three distinct things that are connected and not tied to any of those mechanisms.

one, the teleological goal: the real object becomes sensible, which means it transcends its essence. the real object must have gravitas — it is not an operational or instrumental object (like a phone, which does have noumenal gravitas but has specific functions); the real object turned sensible object masks its own sensible form so well that it “appears” like a real object. so far only one real object has existed on this planet, the body of jesus, but it remains unverified, and there will be more, and they likely wont be made of flesh.

two, what the real object does enable is the conditions for a transference into specific domains: it is the domains themselves. a portals real object isnt the possibility of interspatial transfer, its actually a portal that does transfer you to a different world. real objects arent metaphors “ingrained” in real things, they are real things ingrained with the fantasy of metaphor — they become matter. three, potentiators are simply real objects that have real qualities at every development.

strains are a good way to phrase it, but we need to strain towards it: literally all of the generative power of things already exists with us. this is the hegel-marx materialist thing, and the reason it works is because we can confirm that we have generative power. things cannot possibly emanate from real objects into creating sensible objects or whatever.

harmans “so to sq is time” is bullshit; clearly time is more like sq to sq, and then the real object of time is something totally unrelated, such a higher order type of time that it doesnt even compute in our minds how it could possibly work. the point is, we create the real object through sensible qualities by building up to it. we have all the generative power, and if im harmanian about it, the “we” is just every sensible object. the fact harman doesnt clearly label the we as us plus other sensible objects means hes continuing the delusion that real objects are constantly around us even if none of us can ever access them. if we cant access them theyre functionally useless and therefore dont exist. we need to be building towards real objects, not expecting them to build towards us.

the through-line across all of these: everyone who seriously tries to build a noumenal world either smuggles phenomenological content into it (schopenhauer, bergson) or dissolves the boundary between noumenal and phenomenal by making the interior a continuous process with the exterior (whitehead, peirce).

for a year or two now ive been slowly working into a theory of the noumenal as constructed by the phenomenal (not its content) and as not immediately tied or continued through their intrinsic, interior relationship. speculating on the exact details of real or ideal objects is a part of approaching them, and every single material force or process is an aspect of the path to getting there.

in my vision, the noumenal makes the phenomenal possible only indirectly rather than causally, and emanation itself is hyperstition: the force that tries to discover the noumenal is actually the highest representation of the noumenons effect on the phenomenal world, a kind of exact backwards neoplatonism, where withdrawal into our world is the closest we get to drawing into the other world rather than the other way around.

a sphere of existence so distant from yours that it cannot help but structurally see you as abject, replaceable or exploitable. third party actors range in possible withdrawnness from you by degrees of assumption, which are based not on how much they do imply you but negatively, by how much they dont imply you. a thing can fail to imply you quantitatively infinitely, successively in increasing ways.

as more third party actor threats pile up, they start to fight with each other, creating the algopol, although they also create a threat-stack: an increasingly commodified field that cancels out entire realms of possibility for various agents, often creating systemic consequences or directly influencing possible living in unpredictable, invisible or unmodifiable ways, or by creating constraints in labour, socialization, basic contact with the world, or forms of realization and cultivation of meaning that work perpetually to boost one another.

an arrangement of unconnected individuals suddenly becoming connected, and therefore implied or influenced by one another, not just in a status economy but often in a survival economy too, by an overhead system (a third party actor without any interests in them) that banalizes their relations. the relation is not organic, reciprocal, or socially mediated; it is not influenceable, changeable or perceivable in its totality. it does not occur, it just suddenly emerges, and it is far more powerful than all hitherto systems of social organization.

a system that slowly perpetuates conflicts towards specific networks created by corporations to create financial profit and extract human intelligence, not in the form of data as “learning human behavior” but as “creating the conditions of influence to destroy human systems of mediation built throughout thousands of years”.

a series of continuous events hosted by or at home inside the real network that create the future conditions for profitable suffering and its extractive circuit of perpetuation; also a way to organize and plan these circuits by deploying them through algorithmic magic.

certain algorithms attach to certain networks through specifically organized strategic plans, often created by the same planned logic as war.

an interface created for network algorithms that serves as a shell for future network-commodities, meaning future ways of organizing social forms of organization by quantifiably and scale-wise more commodified means. the platformic internet itself is an interface for networks and serves their future interests more than existing as involved in the present state of things, even if an interface is experienced as present-facing.

network-platform-politics: when survival and status economies merge in the networked algorithm, a new type of political entertainment emerges, one that starts to multiply figures in larger quantities of relation, organizing them negatively. the netpol contains personalities and avatars which are commodified service-persons who control domains and realms, informationally and ideologically loaded territories that “stand in” for all possible human experience.

a key node in a netpol, often a celebrity figure stuck in a certain level of simulacrum. largely, this figure does not withdraw success inside this system by defining anything but by being increasingly defined. they are the modern variation of a myth, except usually over a living subject that does not necessarily possess necessary or vital control over this.

branded internet: corporations fight over their own influence rather than over their products or territories, becoming defined by waging their own stakes as a totality of imagination across other stakes. the algopol increasingly contests the space within which the netpol exists, and to some extent attempts to replace or remove the netpol from existence.

the internet forums replacement for social mediation or social communication, where social communication becomes consumer politics: politics without stakes but with sides, a mass-surveillance state, a weaker and more modifiable, spyable, influenceable sphere of human contact, increasingly logically corrupted from within. usually it is increasingly standardized by synchronizationalist structures, replicated by diagrammatized logic, and having already conquered social communication, serves to replace the logic of existing social mediation with a new, usually politically dangerous logic. the guildpol increasingly serves as a mediator between algopol and netpol rather than as its own domain, as it becomes conquered from within. the guildpol is not the fantasy of the original internet nor its possibility.

a non-economic relation of craft that increasingly becomes organized by systems that apply the logic of war planning to the logic of general planning, changing the form-of-world to treat the stakes-world as resourceful extraction rather than experiential extraction, and so transforming power into a more communicable and profitable but less possible version of itself.

a cheap copy of the original stakes-world, cultivated in the remnants of the prior stakes-world by agents who can increasingly not maintain it but still seek to: a simulacrum of original experience.