An epiphany was had today, and — as ever — it was because of something Robin said. A frequently debated and ridiculed suggestion that circles the acceleratosphere is that capital has its own agency; that it is an autonomous agency. What is meant by this is very dependent on context.
The two examples that always come to mind for me — that is, the examples I’m most familiar with — are Fisher’s nods to it in The Weird and the Eerie, when he writes, in his introduction to the book’s second half:
Since the eerie turns crucially on the problem of agency, it is about the forces that govern our lives and the world. It should be clear to those of us in a globally tele-connected world capitalist world that those forces are not fully available to our sensory perception. A force like capital does not exist in any substantial sense, yet it is capable of producing any sort of affect.
I also think about Cyclonopedia, in which Reza invokes the petropolitics of oil, describing oil itself as an “inorganic demon” of geotrauma and latent capital. He writes that inorganic demons “are parasitic by nature, they themselves give rise to their xenotating existence, and generate their effects out of the human host, whether as an individual, an ethnicity, a society or an entire civilisation.” There are countless more examples as well. These two, in particular, evoke Fisher’s Gothic Materialism. Many others also call back to the Ccru’s meatpuppeteer Monarch Program and the geotraumatics of Deleuze and Guattari’s A Thousand Plateaus (“Who does the Earth think it is?”), even to Nietzschean materialism and Spinozistic visions of nature.
For Mark, Reza and others, the definition taken is something in between. The definition of actor, for instance, is taken broadly. For Mark, the eerie is a question of agency because, at the level of perception, we may be able to sense an action without any concrete knowledge of its source — Mark’s example is the “eerie cry”; a voice produced by an unknown body. That doesn’t mean there is no actor there but rather that knowledge of an actor may not necessarily precede the sensing of its actions.
The complaint of those who dislike this definition being applied to capital is that this serious sociopolitical concept is allowed to slip between economic realities and fictions — narratively speaking, that is — although, on the stock market, this quantum and speculative understanding is commonplace.
Such an argument showed up on Twitter recently, with @brightabyss sharing an article by Alain Badiou in which he apparently “doesn’t get taken in be the fantasy of Capital as autonomous agency” — in fact, it seems to me that he does. He refers to capitalism as an actor in the title.
Nevertheless, @brightabyss is clear to note that “Capitalist systems are steered by capitalists.” The main point to be made here, I think, is one clarified by @b8zs: suggesting that it is a case of the distinction between “Capital as autonomous agency vs. Capitalist systems steered by (individually responsible) capitalists” — we should really emphasise the point that capitalists are taken to be “individually responsible” for capitalism here.
Badiou, in the article shared by @brightabyss, seems to say as much himself — and let us not ignore, at the very start, the way in which capitalism is framed as a “sole culprit”; an agentic actor. He writes:
Technological transhumanism remakes us as that hackneyed, inexhaustible theme of horror and science fiction movies: the creator overwhelmed by his creation, either enchanted by the coming (which has been awaited since Nietzsche) of the Ubermensch, or fearful of it, taking refuge in the skirt of Gaia, Mother Nature.
Let’s take things a step further. Humanity, for four or five millennia, has been organized by the triad of: private property, which concentrates enormous wealth in the hands of very slender oligarchies; the family, through which fortunes pass through inheritance; the state, which protects both property and family through armed force. It is this triad that defines the Neolithic age of our species, and we are still there — indeed now more than ever. Capitalism is the contemporary form of the Neolithic, and its enslavement of technologies by competition, profit, and the concentration of Capital only brings to their apex the monstrous inequalities, social absurdities, warlike massacres and deleterious ideologies which have always accompanied the deployment of new technologies under the historical reign of class hierarchy.
The suggestion here seems to be that, whilst we may imagine ourselves being overcome by our own creations, we fail to acknowledge the ways in which this has already occurred. But this is precisely the role of so many theory-fictional enterprises: the extrapolation of the situations we are already currently in.