The 1ACs anti-humanism fulfills the capitalist project of

ultimate dissolution of the human subject in favor of

deterritorialized flows
Negarestani (Reza, horror writer and independent philosopher based in the
Middle East. Drafting the Inhuman: Conjectures on Capitalism and Organic
Necrocacy pg. 184) DR 15

According to this double-faced image of capitalism predicated upon the politico-economical

insinuations of the death-drive, in gaining its own angular momentum capitalism brings forth
an emancipation in terms other than those of the human. In this case, whilst capitalism is
open to human interests, it also moves towards a planetary emancipation wherein the
capitalist singularity departs from human purposiveness and privileges. This image of
capitalism as something that can simultaneously be in the service of human interests and be an
inhuman model of emancipation has become a common romantic trope among philsophers
who advocate capitalism as that which is capable of wedding the concrete economy of
human life to a cosmos where neither being nor thinking enjoy any privilege. As Nick Land
has elaborated in The Thirst for Annihilation as well as his essays, what brings about the
possibility of this weird marriage between human praxis and inhuman emancipation is the
tortuous economy of dissipation inherent to capitalism as its partially repressed desire for
meltdown." Although the economy of dissipation can be captured by humans through a libidinal
materialist participation with the techno-capitalist singularity, it ultimately escapes the gravity of
humans and entails their dissolution into the inorganic exteriority.Capitalism in this sense is not
an attainable state but rather a dissipative (anti-essence) tendency or process which moves
along the detours of organizational complexity, increasing commodification and convoluted
syntheses of techne and physis so as to ultimately deliver human's conservative horizon into
an unbound state of dissolution. Immunological impulses of capitalism against its implicit
desire for meltdown are doomed to fail as capitalism fully gains it angular momentum by
reaping planetary resources and conceiving its irreparably schizophrenic image. Machinic
desire can seem a little inhuman, as it rips up political cultures, deletes traditions, dissolves
subjectivities, and hacks through security apparatuses, tracking a soulless tropism to zero control.
This is because what appears to humanity as the history of capitalism is an invasion from the
future by an artificial intelligent space that must3ssemllc itself entirely from its enemy's resources."
It is this singularized deliverance of the human to the state of dissolution----concomitant
with its pulverizing impact on the correlation between thought and the self-love of man (viz.
organic survivalism)-that assigns capitalism an inhuman emancipatory role. This model of
emancipation is comparable with H.P. Lovecraft's fantastic concept 'holocaust of freedom'
which celebrates the consummation of human doom with human emancipation. Thus
through a politico-economic reappropriation of Freuds theory of the death-drive, Nick
Land identifies capital as a planetary singularity towards utter dissipation whose dynamism
becomes more complicated as it circuitously verges upon zero. Once the commodity system IS
established there IS no longer a need for an autonomous cultural impetus into the order of the
abstract object. Capital attains its own angular momentum, perpetuating a run-away
whirlwind of dissolution, whose hub is the virtual zero of impersonal metropolitan
accumulation. At the peak of its productive prowess the human animal is hurled into a new
nakedness, as everything stable is progressively liquidated in the storm.

The collusion between science and capitalism imparts an alarmingly critical sig- nificance to such
inspections into the relation between capitalism and its image as an inevitable singularity that
coheres with the compulsive regression of the organism to- ward the inorganic exteriority. The
collusion of capitalism with science enables capitalism to incorporate contemporary science's
continuous disenchantment of cosmos as the locus of absolute objectivity and inevitable
extinction, In doing so, capitalism can establish a concurrently inevitable and emancipative image
of itself: Capitalism is inevitable because it terrestrially coincides with and converges upon the
cosmic 'truth of extinction' (Brassier); it is emancipative because it harbours the debacle of human
and binds the enlightening disenchantment implicit in dissolution as an objectifying truth.'! In
other words, the complicity of science and capitalism provides capitalism with a speculative
weapon capable of imposing capitalism as the universal horizon of politico-economic problems
as well as the ultimate mode of departure from the restricting ambitt of the terrestrial sphere.
Whilst the former grants capitalism a vector of participation, the latter constitutes capitalism's
crafty model of emancipation