The future of Enlightenment


Thoughts on
“Universalism and
its discontents”

Last Thursday an online discussion of “Universalism and Its Discontents” took place at noon via livestream. It was the first in what is projected to be a series of conversations on the theme of Fixing the Future, related to some of the problems raised by the accelerationist current. Anthony Paul Smith of the online collective An und für sich and Pete Wolfendale of the blog Deontologistics were the primary discussants, with Deneb Kozikoski playing the role of moderator. Mohammed Salemy was responsible for setting up the event. Video footage of the proceedings can be found here.

What follows are some scattered thoughts in response to it.

Kozikoski’s introduction to the speakers’ opening remarks was, on the whole, extremely helpful. She provided a serviceable overview of debate up to this point, the main issues involved, etc. (and did so in a compact enough manner that even a beginner could follow). I hadn’t kept up with all the literature pertaining to accelerationism myself, so the primer was welcome. Her own editorializing was fairly minimal. She remained evenhanded throughout the subsequent exchange.

To briefly recapitulate her summary: Accelerationism poses a challenge to the prevailing negativity of the contemporary Left, the default logic of both its academic and activist wings. Namely, accelerationists reject the defensive posture of “resistance” struck by leftists when new modes of domination emerge from capitalism’s evolving matrix of creative destruction. By extension, this critique also takes aim at the ideological tendency to simply propose the inverse of whatever deleterious effects are associated with capitalist development — a procedure that could well be called abstract negation. Capitalism is a global phenomenon? If so, anticapitalism must of course counterpose local solutions. Universal, alienating, and abstract? Surely leftists are duty-bound to offer particular, disalienating, and concrete alternatives. Rather than delirious Prometheanism, ruminative Epimetheanism. One could go on.

Against the “folk politics” of localism, direct action, and horizontality that dominate the Left today,1 accelerationists set out to recover the quintessentially modern vision of a global emancipation, working toward “a completion of the Enlightenment project of self-​criticism and self-​mastery, rather than its elimination.”2 They thus reaffirm the emancipatory potential of science and technology, repudiating the dire predictions of Malthusian doomsayers and primitivists. Kozikoski explained that this broader accelerationist drive to embrace forms of universality discarded by poststructuralists and postcolonial theorists in recent decades puts the fledgling movement at odds with these more established discourses.

“Universalism and Its Discontents” staged this specific antagonism, providing a platform for accelerationism and postcolonialism to debate. Wolfendale represented the former of these two schools, while Smith — a postcolonial theologian skeptical of calls for a renewed universalism — represented the latter.

Smith spoke first. He began by announcing his sympathy with much of the accelerationist program, especially as laid out in Alex Williams and Nick Srnicek’s jointly-written article “Accelerate: Manifesto for an Accelerationist Politics.” Quoting the Marxian scholar Alberto Toscano, Smith agreed with the accelerationist argument that forces of production can be effectively decoupled from relations of production and made to serve different ends. “[U]se can [still] be drawn from the dead labors which crowd the earth’s crust,” Toscano asserted, “in a world no longer dominated by value.”3 Overcoming capitalism needn’t entail scrapping the productive implements it brought into being, as these can potentially be repurposed or reconfigured. Nor is the manifesto’s emphasis on climate change misplaced, in Smith’s judgment. Indeed, he would appear amenable to many of its theses. Continue reading