Capitalismos y propiedades

14:51 27/01/2017

The Anti-Puritan:

Capitalism can be thought of as identical to the sum of all its property arrangements. Capitalism is a system of property-based social technologies that allow some things to be owned, (land, cars, etc.) and not others, (people, women, government). Capitalism, unlike feudalism, does not allow humans to be owned in an obvious manner within a liberal democracy. That is why human ownership is on the down low, (H1B Visa, illegal immigrants, etc.) But I digress.

Basically, capitalism likes it when profits are maximized. This tends to work against feudalism, male dominance, hierarchy, and morality. It works in favor of things that maximize profit, (free trade, immigration, corrupt banking, atomized workers, low birth rates). But capitalism is just the summary of all its property relationships in this system of capitalism. And capitalism has not stopped evolving. This is just one of many capitalism(s). So when you talk about capitalism, you must ask; “which one?” Because the capitalism that exists today is not the same as the one that existed in the 1950’s, the 1900’s, or the 1800’s. Property relationships evolve. No one could envision selling “space” on the iPhone by letting developers put their apps on it. The property form of “platform” on a computer system had not yet been invented.


3:01 29/09/2016

*We seek to become better than we are, while affirming our current worth.
*Perpetual self-improvement requires us to continually re-examine our lives. Self-esteem in the present cannot mean self-satisfaction.
*Extropians are committed to augmenting their physical and intellectual capabilities. We choose challenge over comfort, innovation over emulation, transformation over torpor.
*Extropians are neophiles and experimentalists who track new research for more efficient means of achieving goals and who are willing to explore novel technologies of self-transformation.
*As neophiles, Extropians study advanced, emerging, and future technologies for their self-transformative potential.

********Estudio de tecnologías emergentes y futuristas

*Where others see difficulties, we see challenges. Where others give up, we move forward. Where others say enough is enough, we say: Forward! Upward! Outward!
*Spontaneous orders have properties that make them especially conducive to Extropian goals and values; we see spontaneously ordering processes in many contexts, including biological evolution, the self-regulation of ecosystems, artificial life studies, memetics (the study of replicating information patterns), agoric open systems (market-like allocation of computational resources), brain function and neurocomputation.

*****Sistemas organizados, neurocomputación, patrones de información, teoria de computación, fractales, teoría de sistemas economicos y de juegos

*The free market allows complex institutions to develop, encourages innovation, rewards individual initiative, cultivates personal responsibility, fosters diversity, and decentralizes power. Market economies spur the technological and social progress essential to the Extropian philosophy.

****No está nada claro como podria lograrse eso.

* Extropians are guided in their actions by studying the fields of strategy, decision theory, game theory, and ethology.

Paul M. Churchland: Matter and Consciousness
Richard Dawkins: The Selfish Gene
Eric Drexler: Engines of Creation
David Friedman: The Machinery of Freedom (2nd Ed.)
Hans Moravec: Mind Children: The Future of Robot and Human Intelligence
Ed Regis: Great Mambo Chicken and the Transhuman Condition
Julian Simon: The Ultimate Resource
Robert Anton Wilson: Prometheus Rising
Ayn Rand: Atlas Shrugged (fiction)
Marc Stiegler: The Gentle Seduction (fiction)
Harry Browne: How I Found Freedom in An Unfree World
Paul M. Churchland: A Neurocomputational Perspective
Stephen R. Covey: The 7 Habits of Highly Effective People
Mike Darwin & Brian Wowk: Cryonics: Reaching For Tomorrow
Ward Dean & John Morgenthaler: Smart Drugs and Nutrients
Freeman Dyson: Infinite in All Directions
Eric Drexler: Nanosystems: Molecular Machinery, Manufacturing, and Computation
Eric Drexler, C. Peterson with Gayle Pergamit: Unbounding the Future: The Nanotechnology Revolution
F.M. Esfandiary: Optimism One / Up-Wingers / Telespheres
Robert Ettinger: The Prospect of Immortality / Man Into Superman
FM-2030: Are You A Transhuman?
David Gauthier: Morals By Agreement
Alan Harrington: The Immortalist
Timothy Leary: Info-Psychology
J.L. Mackie: The Miracle of Theism
Jan Narveson: The Libertarian Idea
Jerry Pournelle: A Step Farther Out
Ilya Prigogine and Isabelle Stengers: Order Out of Chaos
W. Duncan Reekie: Markets, Entrepreneurs and Liberty
Albert Rosenfeld: Prolongevity II
Julian Simon and Herman Kahn (eds): The Resourceful Earth
Alvin Toffler: Powershift
Robert Anton Wilson: The New Inquisition

(via EnemyIndustry)

I’ve just been reading through German Sierra‘s essay “Filth as Non-Technology” [+] – a fascinating excursus in a “non-[dark?] -phenomenology” of excessive, dis-individuated bodies. Filth is the sticky, non-productive effluent of bodies and technology belying their clean functionality and functional cleanliness. It is the fecal trace of non-meaning fringing dreams of progressive self-mastery. It is technologogenesis contrary to finality, traumatic lava; the shameful truth without truth one keeps from others, yet cannot bear to keep as it spills out of us like hyperplasm:

Of filth, we can only say that there is a thing, and, as Daniel Rourke explains about John Carpenter’s homonymous film, The Thing performs ontogenesis (somethingcoming to be) rather than ontology (something that already is).[xiii] It belongs to the becoming realm, changing “the mind” and “the body” by transforming them into something filthy: a sort of tenacious vegetation, full of filthy parasites; this vegetation no longer has anything in common with other plants, nor is it flesh(Lautréamont, M 1772). Once flesh has been invaded by filth, it becomes filthy itself, returning to the dominion of the primordial swarm. Only a “clean” memory would be able to maintain the ideal, pristine image of “the body”: Speak then, my Beauty, to this dire putrescence / To the worm that shall kiss your proud estate / That I have kept the divine form and essence / Of my festered loves inviolate [Alors, ô ma beauté! dites à la vermine / Qui vous mangera de baisers, / Que j’ai gardé la forme et l’essence divine / De mes amours décomposés!] (Baudelaire, FE 39, 265). Baudelaire’s love might survive death if it succeeds in dissociating memories of the rotten corpse devoured by worms.