Fractal Cascade Ontology

To say that the Observer is at the crossroads between wave and particle would be only partially correct. We have no indication that there is any distinction between wave or particle without the act of observation. In other words, the Observer is not only standing at the crossroads, but also supplies the road and the intersection as well. This is a probabilistic derivative inferred from an axiomatized truth-value. We should thus ensure, however elegant a fractal might make our ontological theory, we treat it as a hypothesis with an open suspension of disbelief; we never embed it into a closed system and work on faith.

Confusion of levels occurs in pure arborescence. Over-identification with the superposition observer-in-itself, leads analytical philosophy to the observer as an abstract totality. Due to this, the Platonists and Rationalists abstracted categorical traits of observer superposition and miraculated them into the metaphysical realm. This abstraction prunes the category of the context of its subordinate probability waves – gender, race, class, religion, era, creed. By removing what is not contextual, the starting point of most dualism is inherently flawed. Whether splitting Spirit into Mind/Body, or a superfluid into wave/particle, these dualities miraculate the Observer by removing the coordinating system for the system of coordinates. The observation removes itself from the observed. Anywhere a deity becomes named as causa prima, as if engaged in Oedipalization of an intrinsically dualistic cosmos, we should suspect the text’s intentions. The Observer is right there, subjective, lensing while triangulating, overcoding while projecting, whether a single statistician or a thousand mathematicians.

Rhizomatic Unconscious

Rhizomes behind our selfish, despotic, machinic, consistent, conscious analysis; we should explore what good such an idea does for us in practice. If we are hard agnostics of metaphysics, we must assess what we gain if we assume the abstract potential presence of other alien observers, applying logic and connections within. Even methodical naturalism gains creativity if we add, to our stubborn certainty of objective focus, a suspicion of what may loom outside our frame of reference.

Vitalism interprets the individual person according to the continuous irreducibility of Machinic Agency that bears a name. Each vitality plays on the stage, costumed as member of a socioeconomic ecopolitical system, masked observations of this homogenous collection of woman-particles and man-particles. From a distance, as a population, how uniform it all appears in abstraction, how easy for the simplistic to reduce billions of particularized lives into no less than two engendered masks!

Conceptual abstraction could be left to the morons and bigots, were it not for their tendency to backpropagate bad conclusions as causa prima. These power-law dynamic vectors of identification appear, under observation, to follow their causal becoming under unwavering mechanical determination. Becoming-woman, becoming-man, reproduction, death. So also the Spectacle thrives on the Circus of Values when simpletons debate their palettes of predeterminism; gender, race, orientation, class, sanity… often in that order, according to mass media.

Stochastic analysis provides pragmatic predictions in terms of probability densities, answering only where one ought to look; one is already certain the probability is possible. The opposite, to treat an emergent normal standard distribution as a caste system, has been the justification of every cruelty imagined by collections of political economy.

Appearance as particle is deceptive when we cease observation of the totality of the population or experience it from the inside – the experience that is most intimate to us! Only then do we find that free will experiences itself as a continuum of power, of many forces in dynamic relation and opposition. Causal Agency is an uncollapsed wave of indeterminate probabilities. Observation collapses these, with an accompanying sentiment of mental empowerment, as teleonomic leadership of the body or conducting the dynamics of thought, memory, emotion, and drive like an orchestra. If we rush the orchestra, the music becomes disjointed; if we stop conducting many well-practiced melodies might be played without additional effort.

Applying logic to an entire system of truth-ideas is an effort in projecting consistency and unity to our understanding. First, we must forecast many particularized hypotheses and assert their abstraction as a universal value. Next, and most fundamental to the entire history of philosophy, we force upon the systems of abstract signs a single axiomatic of all logic, the law of non-contradiction. The law of non-contradiction first espoused by Aristotle states that a proposition and negation cannot be simultaneous true. If I say, “The cat is black; the cat not-black,” the good logician immediately clarifies if I am being poetic, lack logical intelligence, or need to provide more details. For instance, “The cat seemed perfectly and consistently black from afar, but now that it is in my arms I see white and grey hairs spread about sporadically. Thus, even a black cat may be imperfectly black-haired.” In every philosophical debate, sifting through the technical and formal meanings of statement and applying the law of non-contradiction accounts for most of the leg work.

This law of non-contradiction, however, is precisely the a priori argument we must now question. The Uncertainty Principle provides a complex function that may at last span the wave-like properties of the rhizomes. This is the purpose of Quantum Liberty, to find Machinic Agency in the rhizomes. The remainder of our exploration applies quantum physics as an improved tool where we once applied the emergent power-law of non-contradiction.

Logic, capitalism, paternalism, these all thrive on forced non-contradiction. Deleuze & Guattari went to great lengths exposing that, while many philosophers and scientists take care to apply the law of non-contradiction with as little prejudice as they can manage, society has no patience for unanswered questions, doubt, minority values, or “deviant” opinions. We will thus take up a more strategic approach built upon their work exposing the rhizomes, admitting the two flaws in the system in an effort of critical leadership. First, as shown by Stiglitz and others in Behavioral Economics, that being watched, money, contracts, and cuing social role, can shift individuals toward rational self-interest, logical positivism, and objectification. Then, that the system as a whole acts upon truncated data, leaving without record any content that cannot be expressed according to currency, typography, mathematics, and the law of non-contradiction.

The exceptions to the rules, the amount of unexplained complications and complexities do begin to pile up! No wonder so many knowledge workers prefer the safety of specialization, hoping that enough trees of knowledge, branching selfishly, somehow forces the environment into a healthy ecological system. Equally true of forests and our own mind, pure arborescence as a categorical imperative leaves the health of the system unmanaged, and certain to degrade and collapse.

Our physicists look beneath the superficial flux of perception only to find a socioeconomic and ecopolitical system of molecules made of atoms. Particles seem to follow rules. Then we look deeper, subterranean as it were, and then we lose ourselves in quantum uncertainty. We ought to applaud the virility, obstinance, and confidence it took to produce the first Higgs boson after a century of elaboration. The role of the Observer throughout makes the cosmos participatory, capitalistic, though we mean two kinds of observation. This begs the question if we can logically treat the two as one. Machinic Agency would treat false the faith that human observation and material observation deserve any distinction.

Social systems throughout universal history, with effects of space-time projected onto each point, make human vitalism mere particles in the cosmic body-system, co-determinant with all possible subjective universes. We should conclude there is mind and free will, not only all the way up, but all the way down as well. That is to say, there is no difference between these perceptual machines in operative fact, only in our strategic commitment to one form over all others.

In the post-Marxist methods of Deleuze and Foucault, they should loudly to us that exceptions and deviations will expand our axiomatization; that rebellion and social progress keep us all locked in place as part of the machine. They call this subjectivation, because the subject-object relationship is given to the winners and losers as if implicitly true. We are made cogs in a machine that produces terrible unintended moral consequences. How much more, as Schopenhauer felt, the cosmos or the body! Metaphysical agnosticism leaves no escape. Each of us bear the burden of moral responsibility, although not at fault and without confidence in our wisdom.

We are in need of an uncertainty principle in philosophy. Anything we perceive as an individual, as a vitalism, a component in the system, a particle; they imply with elaborate efficiency an entire class of particularized objects, behaving on a long enough time scale to have 50/50 uncorrelated probability for any binary outcome. The stochastic philosopher may then play a game, treating all such particles as free agents that act to exchange at their level. Not only do we not know if their freedom or randomness is intrinsically different from what we feel, it also seems to make trivial difference in practice.

Another way to express the tendencies of our Rhizomatic Unconscious by contrast against statistics themselves – the pinnacle of arborescent consciousness. The “law of large numbers” that we apply to population dynamics, predicated upon a simple trait, the dichotomy manifests itself as axiomatically true. This only works when we define the population we wish to observe in advance. Observation is first a teleonomic prejudice of constraints. Science succeeds best when it is double blind and relies upon uncertainty to produce probability! To succeed, we need a memoryless queue of opportunities, and an agent that acts with uncorrelated probability at each opportunity. With enough opportunities, we find the risk of error diffuses into obsolescence. If we want to predict with confidence, we must first break assertions into tiny homogenous slices for which our incorrectness about one does not affect the outcome of the next.

The arborescent conscious builds a hegemony of the majority around which all exceptions are related, within the logic of the observer, as normalized standard deviations from the average. The law of non-contradiction is not a priori knowledge, it is strategic axiomatization.

In contrast, the rhizomatic unconscious is the cumulative deviation that grows in a series of observations within a universe of thought. While uncorrelated probability allows us to wait until enough opportunities pass, waiting for the long-run probability to minimize risk of tiny components secured within the huge system, cumulative deviation is like placing a bet on that same coin toss repeatedly – we can predict with the same certainty what the probability of the next conscious event will be, but we cannot predict how many opportunities we would need to restore our winnings or our debt to zero. This restoration is the realm of morality, the critical leadership in pursuit the cultivated universe.

The unconscious of our social systems, easily expressed in narrative form, is every opinion and method of living that privileged agents leave unrecorded and untold; liberalism pursues the shouting of uniqueness and the failure of false conformity. The impact of a personal unconscious, of the feelings, impulses, ideas, and memories left for later, uncategorized, outside our narrow focus, we will return to later.

Truth-Value in Pragmatic Epistenomics

“For eternally and always there is only now, one and the same now; the present is the only thing that has no end.” – Erwin Schrodinger

Pragmatist Epistemology, developed initially by American psychologist and philosopher William James, explores the value of an idea based on the difference it makes in practice. Two or more people can observe the same events with wildly different facts. Large groups can produce data that bias skews in favor of an incorrect conclusion. We might discuss truth as the extent to which a cohesive network of ideas related to verifiable facts, but philosophers have invested heavily in casting doubt. Perception can become distorted. Large groups appear to have believed intricate systems of ideas to which no one would now ascribe. Philosophers in epistemology took great please in showing how often additional information forces a paradigmatic shift.

Some conclusions regarding perceptible events continues to push the curtain of physicality further into generation by our own mind. Psychological dysfunction exacerbates this issue. Therefore, William James needed to help patients question what is “real” when validity may be impossible to confirm – opinions, feelings, superstitions, and so on. Our brains skew the interpretations of data in the production process of reproductive-survival information. Much of human history across segregated populations produced incommensurable ideological systems that only gain temporary resolution through war. If truth is a form of militarization then the validity of beliefs must play some darker role than we often hope.

We can see why James, working toward an understanding of human psychology, just after the birth of our nation, would have such a concern. When we carefully listen to people who have ideas that do not agree with our own, exploring their explanations, empathizing with their biases and the pains of their past, hopes for the future, we find that the distinctions of observable reality can be intricate. In quantum terms, the more look at one particle the less likely we feel it could be participating in a rational system of laws; in economic terms, the more we observe one person’s financial decisions the less we would feel anyone is acting rationally or in accordance with long-run self-interest.

When James developed the underpinnings of functional psychology, we see a nation of immigrants participating in an industrial revolution together. They came together in that proverbial melting pot of the American Dream. The hectic life, adventure, and opportunity made it clear that in an environment of constant change, crowded together as a population, needing to get along despite opposing views, placing truth-value outside humanity was dangerous. Entrusting reality to the alien dark matter of Kant’s metaphysics places it outside the moral responsibility of humanity. Any “truth” as aspired to by Hegel, who few could claim to understand, as the knowledge spirit gains about itself through associations justifies all forms of terrible actions to the extent they inspire their own antithesis.

In his treatment of patients, it must have been painfully clear that the ancient Greek challenge of the skeptics had little relevance to daily life. From then to know, we deny that any component of a rock possesses hardness itself, we only know our own painful experience in kicking it, as one network smashing against the resistance of another network. Something remained unanswered for James, the debates of the empiricists and rationalists of Europe helped little.

James made an argument based on what we may now call a functional system. As we explore Fractal Ontology while maintaining Metaphysical Agnosticism this functional resilience will be the measure of an idea’s value. Instead of Epistemology, we do better in calling this Epistenomics, the rules by which knowledge expands.

An idea is a commodity that valorizes only in continuous exchange. It is only through exchange that an idea becomes true. Rather than extensively defining truth-in-itself, we will methodologically apply three variations of truth-in-practice. First, Truth-Value is a semiotic system representation that intelligent beings exchange in accordance with axiomatized socioeconomic rules. Second, Information Dominance is the prevailing system of cohesive ideas regarding a topic that becomes “insured” by Political Economy; in other words, the truth-in-practice that is currently winning in each population. Third, we will update the old treatment of truth-in-itself as a goal that humanity has been willing to pursue great violence to attain, Hegemonic Truth. Although Information Dominance achieves its victory because the system of ideas aims to attain Hegemonic Truth, the final answer, the causa prima of all other valid ideas, we will treat each with suspicion, and prepare ourselves for moral and philosophical wars of our own.

Because we are taking this initial proposition to an extreme logical conclusion, we will supplant what James accomplished while ascribing much to his legacy. A discerning reader will see where we are applying theories that occur only after James’ pragmatism. We will apply quantum mechanics, postmodern critics, behavioral economics, and evolutionary biology to this “free market” of truth-value ideas. As a disclaimer, what follows has little to do with what James argued (or any other author we reference). As frequently happens in philosophy, we make arguments predicated entirely on the significance of originator’s legacy, typically with little regard for their words or intentions.

Observer-Abstraction Pragmatism

“The power of moral prejudices has penetrated deeply into the most intellectual world, the world apparently most indifferent and unprejudiced, and has obviously operated in an injurious, obstructive, blinding, and distorting manner. A proper physio-psychology has to contend with unconscious antagonism in the heart of the investigator…” – Nietzsche, BGE

Humanity, in its comprehensive and strategic cruelty, has historically relied upon the trickery of the miraculated First-Observer to create theocratic despotism wherever it finds conditions are too harsh for population density to derive surplus labor value. There is another approach to the issue of cosmic Observers that reveals just how imperative it is that we develop some disposable metaphysical model as a working construct. This moral failing lies in the belief that the cosmos is intrinsically human and requires a democracy of observers for its existence. This is a sad sense of entitlement felt by those most willing to quit. However, even this axiomatization of equal participation by every conscious intelligence becomes preferable to the borderline psychoticism of polarizing re-territorialization. Namely, the borderline disorders murdered into place by Clerics of the respective Zoroastrian-Judeo-Christian-Islamic traditions. This is no race or class, but an invasive ideology that infects the most simplistic and superstitious forms of life; we will be fools to gamble that it may likewise infect new machines of our own creation.

In contrast with this diurnal terror, the convenience of the Vedic model lies in the capacity to allow a considerable portion of the population of its believers to independently miraculate their individual optimism biases as coping with death. This creates a collectivist universe that needs observers. Any horrible circumstance then provides a slightly mystical purpose to life-in-itself. Or this is the superior terror of moral thought, fully synthesized by the stoic monotheist, Paul of Tarsus, which failed: fear not one death but many, fear not this life, but samsara in some fresh hell of which only the jealous Jehovah-Allah may create. Lost in translation, or fulfilled by it? Such was the downfall of Rome.

Unlike other miraculated abstractions, at least the Vedanta, in the wisdom of old age, acquired well before its textual recording, is an axiomatization that can, with more consistency than most, encourage an equality that holds some representational logic. “Respect any living being, as this being might be you,” such is the best we can do in egalitarian belief.

Outside the realm of popular pseudo-psychology, we should take the Abstract Observer variable as an opportunity to exploit. Pragmatically, it is sufficient to argue that we must find Observers continuously as a textual critic, precisely because it is a superior survival instinct recording in their spare time such evidence. If there were a 50/50 split of conscious intelligence that assumed any pattern, if any unexpected event must have an agent with an intent that may cause either harm or be useful, we would expect the Agency-assumptive intelligences to gain an advantage in finding mates, killing prey, defending territories, and recognizing enemies when attacking. In other words, those who see opportunities for sex, food, and victory, even where shadows and the wind are the source, gain an increase in attempts and therefore winnings, even though the probability of success remains equal.

Fractal Ontology is the intellectual equivalent of this hunt. It provides us an opportunity, on the one hand, to take any pattern to its absolute logical limits and experiment with its applications, knowing we will later do the same with its opposite. Meanwhile, Metaphysical Agnosticism allows us to suspend the disbelief of Agency as needed for our maneuvers economics and the orientation of the Observer. We must treat the traits that ensured our survival in the forest with skepticism in the lab and optimism in the calculi. Within any scenario that searches for, but cannot find, a First-Observer, this only occurs through a forgetful self-trickery that once ensured the fitness of our species; and indeed, it could again.

The logocentric triangulation built by arborescence, in every case, is subject-object-audience. When a philosopher, physicist, or mathematician shares an idea via written language, it is an act of socioeconomic truth-value exchange. Expression through symbolic representation allows subjective understanding to circulate on the broader market of ideas. The Observer’s subjective universe, which analysis collapses and concretizes in its construction, cannot integrate without modification. The observer must reify an idea in secured symbols, also called representation. The idea is “secured” in the sense of a mortgage-backed security; likely to cause a similar collapse. It is meaningful only through convention and history, taken to mean something real, independent of the actual reality it represents. Convention therein overrules significance when anyone hopes to integrate with the macroeconomy of ideological production systems. The danger of a fetishism of the knowledge-laborer as a commodity within the system may break us. When we strip the significance of truth-value from its sociopolitical product and drop the roles of the author and the audience, we are losing vital Information Dominance.

We must also maintain constant vigilance in the presence of any interpretation of physics or metaphysics in which any element of the concretized evidence of the subjective experience obscures the role of the observer-philosopher, observer-physicist, or observer-mathematician; that is, hiding the writer(s) shaping the conclusions.

Although the art of the camera, predicated upon focus and constraint, finds its artistic bloom within strict rules, the purposeful and hidden role of the artist emerges just as Intended. Constrained expression it is just that – art, symbol, and focused emotion. When we see a similar trend in logocentric encapsulation of truth-value, we must recognize and elucidate the absolutism with which a word, as symbol universalizing several observations, forces a concretization of the Observer’s collapsed triangulation. Too conveniently does the text hide all tangential propensities, probabilities, predicates, and possibilities of The Moment. How privileged indeed is any man who is skilled in manipulating words.

Axioms of Quantum Liberty

Many philosophers, teachers, coaches, and priests attempt to hide that their arguments reach a conclusion they held from the beginning. Inspired by the scientific method, like any father who gains a moment of insight from the simple wisdom of his child, we as philosophers should be forthcoming at the outset regarding our axiomatics; we can all join this game on equal footing and with adequate forewarning, knowing the table stakes and the half-time accoutrements up front; or feel free not to play.

 

Axiom 1 – Metaphysical Agnosticism

We cannot know what is “behind” the world of physicality, but one paradigm has proven most valuable for information discovery. Methodical Naturalism, in practice, is the assumption there is nothing metaphysical. There always exists a sufficient reason for any idea, explained through causation, physicality, and semiotics. Therefore, we will treat the mind-matter continuum as one substance experienced two ways.

We cannot guarantee the origin of our perceptual reality prior to our participation in understanding it. The ubiquitous consistency of truth-value attains many explanations throughout the history of philosophy:

  1. Categories of the mental machine and its physical method of processing the world “behind” our experiences (without color, light, texture, or space-time)
  2. Equilibrium truth-values already socially engendered, becoming quietly ready for disruption (example: the Copernican revolution)
  3. The world is exactly as we perceive it “under” the light and color (naïve realism) or close enough that technology can supplement the remaining perception (speculative realism)
  4. We are in a video game or a long dream.

The simplest explanation lies in a refusal to become carried away, caught up in the distinctions between any of these possibilities. These distinctions always lie in conceptual inconsistencies rather than genuine experience. Whatever the cosmos is, we play a consistent game with rules that we may discover through diligence, discipline, and a dedication to proper questioning. Moreover, anywhere we find a metaphysical explanation we are prudent to approach its purveyors with a cautious suspicion of the power their system of belief seeks in the world. The bulk of metaphysical explanations are not only intellectually lazy but also party to a history of ideological domination and abuse. We will seek out and exploit axiomatics of the economic game of consciousness while maintaining this suspicion, even doubting ourselves.

Axiom 2 – Pragmatist Epistenomics

To the arborescent mind of the mathematician, physicist, techn0logist, or philosophical logician, the limits of valuation-signification are far from unsettling. Instead, the analyst considers valuation of hypothesis, error, and backpropogation the basis of an information-rich cosmos. The quanta of pragmatist Epistenomics is the encoded truth-idea. This code is an information commodity, always produced by a system. The truth-idea gains market dominance through exchange; there is no unexchanged truth. The equilibrium price of an idea is its marginal cost in believer actions.Axiom 3 – Fractal Cascade Ontology

Existence as we can perceive it, as endless revolutions of becoming, constantly produces self-similarity. When we observe our universe under the assumption that we distort all perception by the methods of the mind, we create valuable new paths of hypothesis. By looking for patterns, fractals, and ratios we uncover what others miss. Smashing ideas together to see what feels theoretically elegant is a reasonable path for brainstorming.

Axiom 4 – Machinic Operability

When we attempt to confirm the hypotheses we make, it is fortuitous to do so under the assumption that the cosmos is pure information-physicality, and experiment with due diligence that we may cause outcomes that exceed our control. We thus treat any multi-actor economy as capable of producing Quantum Liberty, in which Machinic Agency at one plane and apparent Machinic Operability at its Quantum are co-determinate and freely exchanged throughout.

We will treat liberty of will-to-power, exchange under representation, as an emergent property of the cosmic system. For any given particularized Level of Observation, we will find agency generated out of sufficient freedom for choice and sufficient determinism for responsibility. Moreover, we will treat this as a category of mind that does not undermine humanistic free will, but treats it as a sociopolitical construct that requires stability of semiotic laws. This further stabilizes systems that are orders of magnitude above or below the “peer” phase space.

Axiom 5 – Existential Psychodynamics

The distinctions of the mind-body duality are purely existential processes: a problem of focus rather than ghosts, caricatures, and dreams. We build axiomatized arborescence where we focus our particularized observations; all tangentially unobserved probabilities spread like intertwined rhizomes “just behind” intelligent consciousness.

Axiom 6 – The Will-to-Power

Because we cannot directly observe a Level of Observation lower than quantum mechanics, we will not discuss the substance of the cosmos. However, its clear tendency to generate creativity lies in three axiomatic nodes of Continuous Experimentation: representation, expansion, and acceleration. We will discuss Will-to-Power and its ramifications for our Fractal Ontology based upon this foundation. There is no substance “under” the quantum waves and particles, only the leaning, propensity, or vector of expansion. This emerges as first-principle and categorical imperative; to not only reproduce, but to become more. To the extent this is a probable motion, rather than a substance, we will take competing notions of fundamental substance – Truth, Spirit, Capital, Energy, and Libido – and treat them as facets of Will-to-Power as if the many heads of a single monster, all incapable of speaking the same language.

Axiom 7 – The Labor Physics of Information

The Information Age and the Postmodern Era have come to fruition, out of century of Quantum Physics and the technological revolution that it spawned from its axiomatics. The task we have yet to do as philosophers lies in backpropagating the pragmatic Epistenomics implied by quantum mechanics, its paradigm of waves and particles. Moreover, this ripple effect likely will go “the long way around” to fully cross-pollinate with our other sciences. Therefore, our goal is to merge quantum mechanics with economics to better understand the needs of a post-singularity humanity. Every philosopher up to Schopenhauer, William James, and Bertrand Russell believe that the law of contradiction was a priori infallible. Quantum Liberty, in contrast, must experiment with the problem of superposition.

Game Theory of Philosophy

 

Every game in our cosmic-economic system begins with its axiomatics; those underlying rules that its players and police hold as self-evident to promote and perpetuate the game. Baseball has three strikes, America has its dream, and capitalism loves freedom. Each machinic information system, even those built single-handedly by a philosopher, develop their foundations upon such axioms, assumptions, and self-evidence. The difference lies in how transparently the observer acknowledges these “self-evident” underpinnings of belief. To secure the axiomatics falls within the spectrum of warfare, in which the sociopolitical force that one system may exert over or against other systems gains expression. No ideas become validated or invalidated through violence. No truth becomes self-evident through war. Only war itself, and the faith humankind places in war, gains any ground in its axioms. Countless lives find their end in a refusal admit that an assumption may be incorrect, often not of their own refusal but of some distant leader.

The line between strong opinions and open warfare, or between one war and another, becomes difficult to trace. The orientation of a system of values against, for secret purposes of domination, any system of significance; this we may call Maneuver Economics. We have discussed these practices in detail throughout Invasive Ideology. The most powerful tool of Maneuver Economics is the capacity to axiomatize other information systems, forcing others to subordinate their internal Information Dominance as an integrated component of a collective presumption of Hegemonic Truth.

In this way, axiomatization that dominates through absorption is semiotic Oedipalization, relegating a rebellious child-system of signs under its father-system of signs. Viewed over time and from a distance, the systems of signs that gain coherence become tree-like. This is Arborescence. Arborescence is a mode of analytic thought that continuously branches, triangulating in a plane that emerges as a power-law between gravity and the sun. This at the heart of all despotic dominance, all control of the individual in society, the driving force of phallic capitalism, and the immense growth of the sciences out of philosophy.

If the cosmos, economy, or mind could all be Oedipalized into arborescence through axiomatization, this begs the question of what we mean by axiomatization itself and its significance in the conducts of our lives. Axiomatics, however coherent the system of rules, can only become “true” to the extent an actor desires participation in the game. The rules of football, baseball, or boxing are not truth-ideas that Clerics aspire to drive toward Hegemonic Truth. No one looks to metaphysics or religion to justify the proper number of rounds, innings, periods, or any other fundamental rule of each sport. Yet, regardless of how arbitrary their original invention or the history by which they came into consistent practice, each new player learns them from a more experienced player. The experienced player presents the rules as self-evident, table stakes to participate in the game. Either you want to play the game, by these rules, or you do not want to play. Full stop. End of argument. The history of philosophy has been the exposure of axiomatics like this, in which the rules of the game as it exists reveal themselves to have no basis other than the game itself.

Baseball has a three-strike rule. It is a rule with no intrinsic worth higher or lower relative to any other potential number of strikes per batter – two, four, seven… Yet at this point, whatever convenience it served players when the game, through oral and practical tradition, invented norms and standardized its conduct, “Three Strikes” has now been axiomatized into the legacy of baseball. Look how strange American culture reinvents other systems of rules based on this axiomatic. Three Strikes has spread into parenting, penal codes, politics, and business.

One may trace the history of its origins and its application in practice, but in the face of such axiomatic dogma no game will permit a meaningful exploration of the question “Why?” This question is meaningless. The impact of axiomatization has immense significance. Another axiom lies buried under every game, the greatest rule of all paternalism: so long as every player has the same rules applied to them, the game is fair. Paternalism is an Umpire. The game, produced by machinic information systems, must axiomatize every outcome, expanding the book of its rules into every exceptional possibility, axiomatizing every outcome into its cohesive framework. Each game becomes an ideological system, reproducing itself through confidence and certainty. Players consider every potential unfairness in support of the self-evident rule at the foundation. In baseball, it is that of three strikes – three strikes become an out, the first two foul balls count as strikes, and if the hitter does not swing at a pitch in the strike zone it is a strike. An entire system builds off a handful of arbitrary rules.

All this serious rule-making, conformity, and enforcement comes with investment. Without billions of dollars spent on fields, training, coaches, players, and the revenue at stake for the winners, such a foolish consistency might not seem as important. Baseball enjoys, in the professional arena, an axiomatizing subordination within capitalism. Capitalism likewise prefers a handful of arbitrary beliefs about fairness as its entire basis, as does any opposing socioeconomic philosophy. One distinction lies in the utter simplicity of its foundation that allows capitalism to axiomatize every other system, including the sale of opposing beliefs. This axiomatic has three nodes: representation, expansion, and acceleration.

Before we continue, let us understand the only real alternative by completing the example of sports. In contrast with the axiomatization necessary for the investment of massive franchises, children left to their own free play often do not formally agree to any complete rules of baseball. Every rule is open to experimentation. They may use tennis balls instead of baseballs, run down-and-back in the absence of four bases, or play without separation of teams. If the wish to take their practice more seriously, they mimic adults. They play a game free of the axiomatizing power of subordination under salaries, bets, investments, and lawsuits. This leaves their sociopolitical product more open to re-valuation.

This likewise introduces heartache and lesser forms of civil warfare. Suppose the children agree to a five-strike rule, or agree to not define any area as foul. Such an arbitrary change of axiomatics will matter little so long as democratic agreement holds steady. That is, as any father knows wells, until one child sees an advantage in unilaterally changing one of these arbitrary rules. In an unfettered phase space, machinic information systems have this childish tendency, to produce unfair games, systems that encourage cheating, winning based on manipulation rather than skill. It is in these moments that Oedipalization of the game becomes the path of resolution for the players, despite their original desire to escape supervision through free play.

When the unfair “nature of the game” cannot attain resolution with an equilibrium exchange of truth-ideas, one of two options occurs. Without a trusted source of resolution, an arborescent father-figure, such a ball field is independent of triangulation under a dominating axiomatic. Then a child is likely to “take their ball and go home” – a metaphor adults use often to describe anyone frustrated with the intricacies of the self-evident foundations of our various machinic information systems. The other option is to bring a parent to the field, thereby ruining the free play of childish creativity.

Now we have two problems in our metaphor. Some systems, some games, one cannot simply “walk away” from. We cannot take our ball and go home when it comes to death, taxes, and a few other axiomatic elements of social and existential facticity. This triangulation of unfairness follows one of two paths. On the one hand, players seek external retribution via paternal information systems by telling mom, calling dad, going to court, or going to war. On the other hand, players seek internal vindication by displacing conflict to a self-evident, autonomous information dominance: “This is how it has always been, there is no helping it,” or “Everyone must do it the same way, so there’s no sense arguing.” These two methods form the normative boundaries of all civilization. They are an integral outcome of the Genetic Capitalism of Will-to-Power. This is the ultimate axiomatic, the capitalism of life-codes. “Thou Shalt integrate your code or your contribution dies with you.”

Many philosophers, teachers, coaches, and priests attempt to hide that their arguments reach a conclusion they held from the beginning. Inspired by the scientific method, like any father who gains a moment of insight from the simple wisdom of his child, we as philosophers should be forthcoming at the outset regarding our axiomatics; we can all join this game on equal footing and with adequate forewarning, knowing the table stakes and the half-time accoutrements up front; or feel free not to play.

Quantum Liberty

“Some of us should venture to embark on a synthesis of facts and theories, albeit with second-hand and incomplete knowledge of some of them—and at the risk of making fools of ourselves.”

– Erwin Schrödinger

Groundwork for an Ethics of Machinic Agency

While freedom in action, predicated upon equalities that never manifest empirically but instead follow predictable laws, we can nevertheless build a case for quantum liberty. Even if the physics of lawful activity, determined within a probability density of particle-laborers, suggests we are not free, we have an innate sense of responsibility for consequences. This responsibility in ourselves and others is Agency. The paradox of Agency is that it requires us to believe in free will and determinism simultaneously. However, this is only a paradox when we apply abstraction that places our ideas on a single plane. Without this confusion of levels, the system of freedom and determination becomes clear.

While freedom is a homogenous lack of hindrance predicated upon categorical non-individuality, liberty is the emergent process of relative socioeconomic non-hindrance catalyzed by the sociopolitical power-laws that maintain the stability of non-equilibrium exchange. Quantum Liberty means that cosmic expansion ripples into a system of inequalities that, through capitalistic exchange, generates the rules that make us free. Are we free to fly? How silly – of course not – but the laws of physics liberate us to the extent we exploit some superpositions against others. Liberty is, in practice, the exploitation at one Level of Observation the power-laws and constants we find true at other levels.

Our emotional sentiments toward the freedom-signal and the liberty-signal stir some rebellion to this truth-idea; but, as Marx and Engel said about so many platforms of the Communist party – anti-property, anti-marriage, anti-nationalism – we do not freely bring these abstract commodities, these wave functions of justice, independently into being. A crowd of assemblages, possessing capital-mass and Information Dominance, lead and control these concepts. We concern ourselves little with DNA and Hormones as laborers of the human body, concern ourselves even less with photons and electrons as laborers of the human cosmos, and only recently concerned the middle class with the citizen as laborers of a socioeconomic system. This is precisely why liberty is an anti-freedom; a tradition in philosophy that authors express in fluffy, optimistic, utopian crescendos. More specifically, the hegemonic majority, within one normalized standard deviation of the liberated “average” citizen, enjoys far more freedom than those “long tails” of the sixth sigma, the asymptotic minorities, the socially dead.

Before we conclude in favor of revolution on the one hand, or fascism on the other hand, let us understand what freedom through rules, and therefore quantum liberty, implies for reality and human life. It is not simply the axiomatics of exchange that make “free” markets stabilize around their electromagnetic equilibriums. Equal freedom of exchange does not create Liberty on its own. We also cannot justify totalitarian inequalities or anarchistic freedom based on the differentiation of vectors. The individual narrative of the egoist, as shown by Max Stirner, is always at the expense of others. Even if we were all equal in our labor upon a common claim of the resources of Earth, liberty is far from individual. The problem of liberty lies in the sphere of morality, and the consequences that arise when all things freely exchange in accordance with identical rules. As Bertrand Russell described, coherence is not sufficient evidence that our beliefs are true, as multiple coherent systems of belief accurately using the same data are possible, yet these systems are nevertheless incompatible with one another, implying only one is correct or all are incomplete (PP). Likewise, if Liberty is “Freedom maximized by Rules” we will quickly see that many coherent axiomatic systems of liberty result in different social consequences in practice. We should pay special attention, though Baudrillard analyzes this in hyperbole and pessimistic tones, to our realization that our systems of exchange are so ubiquitously managed that even the absence of a rule is judgement regarding the morality of that rule.

We shape the plane of socioeconomic inequalities primarily not by rules “among equals” but by encoded laws so far removed from the reality of their enforcement as to encourage ignorance or passive acceptance. It seems the Universe and the State have this in common. Few question the validity of gravity or the stop sign once their context socializes them to accept such external control. The apparent power-law constants of molar aggregation and the emergent anti-entropy of the quantum level constantly expand. The rules are the pipeline that secures the flow of liberty, but the original free play becomes something distinct in the resulting markets of exchange. We find this system beholden to coherence in motion rather than identity. The rules of at the level that we can predict are unequal to our personal level of observation. The continuous functions of Information Dominance; non-exchangeable in any scenario, are the rules that liberate us for exchange at our own level of singularity.

State of Nature philosophy puts the information equality of abstract citizenship precisely in this way – the king and the peasant die equally well on guillotine. In more recent media, everyone becomes equal with a gun in their mouth. What a simulacrum indeed! The exchange-value of human vitalism, the cosmic citizen-as-particle, meets its final market correction in contrast only to the State of War. Locke justifies slavery based on prisoners of abstract war, involuntary servitude limited to byproducts of The War Machine (STG), while Deleuze & Guattari poignantly speak on behalf of postmodern capitalism-citizens, that we are all slaves, slaves of slaves, bound to our facticity of death (AO).

Irreducibility is a pattern superimposed by the human mind, which in observation of gradation consistently loses track of relevance. It is far easier (and lazier) to establish dogmatic planes of signification. Mastery, whether a painter or a chemist, lies in the practice of layering gradations to create coherence. To the rest of us, the “irreducible” components of any system behave in a wave-like manner, a great ocean we barely know. With sufficient opportunities, when given the “breathing room” of sufficient space-time within the phase of existential instantiation, the components behave like particles. These waves crash onto the shore of our consciousness, impressing us and moving our sands. The wavelike components of reality thrust upon and collapse onto the beach of our mind as so many particularized objects – particles “in principle” only, because their irreducibility is as much a fiction of the excitable mind as the further reducibility on another plane of observation. Creating a continuous reduction leads to confusion of levels, because abstraction treats the ocean, its motion, and the crashing waves as one sign. Observing planes, like gradation between primary colors, confuses the observer unless they may jump from one order of magnitude to another, sweeping the fuzzy vertical under the epistemological rug.

The trouble with any system of coordinates is the implicit role of a coordinating system that controls the orientation of the coordinate system. For instance, while a fighter pilot during a dog fight works to complete complex maneuvers against the enemy, applying a fluidity of spatiotemporal orientation to generate and exploit opportunities, we must recognize that the orientation of the coordinate system, the fighter jet, orients under the control of a coordinating system, the pilot. Changing the orientation of a system of coordinates may change nothing about the components of the system, but it shifts the observation available and opens new planes of significance we previously overlooked due to gradation errors.

These problems of conception reveal a first principle: Quantum Liberty is skewed emergence of the probability density of component particle-becoming. The orientation of the Observer skews the concretized outputs of each sociopolitical production system. We can begin with a soft subjectivist assumption most components have an incomplete understanding of their system, and some components have an orientation that produces Information Dominance against other components and other systems. Therefore, we should begin any analysis with a healthy scientific skepticism of the Observer – especially of ourselves.

This analysis spans all of philosophy. First, the question of what cosmic laws may tell us about our own laws. Second, the question of what cosmic freedom may tell us about social, economic, and political freedom. Philosophy does not provide permanent answers, though many sciences are “spin offs” from the continuous improvement of the body of philosophical questions available. Most frequently, when we collapse planes of observation in our abstractions, we conceal the unanswered question and the analyst that asked it.

Berkeley assigned this cover-up to his monotheistic deity, while Hegel made us participants in this deity as a collective. Some agree with Schopenhauer, that questions and analysts are an unfortunate mistake of the cosmos, of which we intelligent self-reflective beings are the worst of all Observers. Others conclude with Nietzsche that the cosmic machine is amoral, so that a human’s Machinic Agency must be highly personal in its definition of values. First, we should play a detective game, in search of the lost Observers of semiotic abstraction. The Observer, as we have concealed it through invention, is the orientating system of any exchange-triangulation.

When we say that particles possess free will or exhibit mechanical determinism, in each case we are losing the metadata regarding the orientation and signification of the Observer. The abstractions of observation proceeds in truncating the parameters, cancelling the noise, leading the witness, and selecting the level of observation. The components of the system produced behave like particles under observation, relative to the system as a continuous function. Though wave-like prior to semiotic abstractions, they become particularized through the choices of the Observer and categorized based on level of observation and orientation of the coordinate system. The Observer, as scientist, philosopher, et al, superimposes a dialectical manipulation, over-codes an axiomatization, of a system that behaves wave-like until it becomes particularized.

Therefore, Machinic Agency emerges out of the suspension between antithetical oppositions, ones that must never resolve. To resolve them would cease the revolutions of the system and its complexity, annihilating the cosmos. Of course, no component can achieve this. The system moves along all the same. Machinic Agency manifests at some system equilibria, neither predicated on the subject by a synthesis of a universal totality, nor an uncaused cause of the soul, but a suspension between systems of rules and their freedom of exchange. Unobserved, the person is not a citizen, a father, a philosopher, these relations particularize an individual as a component of each coordinate system. Unobserved, or without self-reflective intelligent consciousness, the components are free. Free play herein as being, a moment of potentiality, an unrestricted market of wills crashing and churning like so many ocean currents. Taken in aggregate, homogenized through abstraction, we can extrapolate wave-like probabilities of being and becoming. These uncollapsed truth-value densities, like a tropical storm one week prior to landfall, we may then predict from afar.

It is this capacity for prediction and communication that bring together philosophy and science as strange bedfellows. As Schopenhauer observed, there lies a gulf between knowing something innately through practice or knowing something abstractly through generalized rules and reason, such as the difference between a carpenter cutting down a tree and building an ornamented rocking chair and an engineer studying the product of this endeavor with geometry and physics to mass produce it. The only thing gained by physics, mathematics, predicate logic, and other abstract methods is the ability to communicate and reproduce what an expert practitioner already gained, whether kickboxer, billiard player, or farmer, without any need. We can feel some nostalgia here, as he wrote The World as Will and Representation before the major industrialization, modernization, and globalization we know today. Today technology has allowed a form of capitalism, in which the applied sciences, general research, and development of artificial intelligence has made abstract efforts its own domain of creativity for its practitioners.

The above metaphor regarding the prediction of hurricanes also provides an excellent example of the goals of abstract reason when taken as a literal fact. Prior to computers, networks, algorithms, GPS, satellites, Doppler systems, and several radars connected globally, the oral traditions of Caribbean islanders and the practical wisdom of elders read signs of hurricanes. Science and technology standardized this wisdom, validated what data to gather, and stored hypothesis, error, and conclusions in a consistent manner so that despite geographic distribution, early warnings could become communicable predictions. Due to the methodological rigor of science, these predictions become trusted even between nations.

Science is the ability to standardize what we communicate and how we trust the meaning of its communication, even when we conclude together – “That was obvious! We already knew that!” Philosophy is the art of analyzing the inconsistencies, shortcuts, conflicts of interest, and moral implications of how these questions gain attention, the means of deliberation, and the consequences of the myriad of conclusions. Science and Philosophy represent two forms of collective observation, one regarding practical understanding the other regarding the process of knowledge production.

Observation is axiomatization. It takes knowledge that a master practitioner knows as self-evident through the body and the senses, then generalizes this knowledge in terms of the self-evidence of collective intelligence. The problem of truth-value is a problem of trust. Truth is the dominant information of a trustworthy system of coherent facts, backed by probability, experiments, debate, and sanitized data sets. The role of the observer and the conflict of interest inherent in a brilliant individual or the nostalgia of an entire generation we must interrogate with a mix of skepticism, doubt, and suspicion.

Too much Information Dominance in the hands of a solitary group is certain to divorce precision of truth-value from accuracy of truth-value. Each may become coherent systems, probable explanations, from identical validated facts. The difference between knowledge as precision and our doubt toward truth as accuracy requires our discipline to never stop questioning, verifying, and cross-checking. There is simply too much incentive to truncate and superimpose when an organization gains Information Dominance. The incentive to protect privilege skews perception in favor of self-preservation. Inquiry therefore needs observer disagreement. However self-evident, reliable, and coherent the ideas we must doubt their legitimacy. No matter how reputable the intellectual ethics of our specialists are, we must nevertheless make room, as John Stuart Mill said, for “eccentricity” in our theories (OL). Especially when serious enquiries may shape, via selection pressure, the truth-ideas that will gain future Information Dominance, we must maintain suspicion.

The contemporary need to produce ethics worthy of methodical naturalism becomes clear: the philosophy of suspicion can no longer be the isolated pessimism or ranting of the hermit that refuses to exit society. However, the “professionalization” of philosophy has fallen short, a diaspora far from our real needs. While Schopenhauer, Marx, Nietzsche, Foucault, and Baudrillard blazed our trail of suspicion, building methodical suspicion equal to power of science and technology requires an element of process control. If the world is now a simulation, philosophers must undertake semiotic hacking.

Defining Quantum Liberty as a groundwork for Machinic Agency requires more than a simple re-thinking. The digital age is unlike any other, if Empire become continuous, no longer party to a territory, ethnic, or religious group. As philosophers and scientists, our practices are shifting from those of tribal spearman in the forest to become space marines of science fiction. Despite any intensity of strength of will we may have, we still need re-tooling. One tool brought by quantum thinking is the ability to rely on the unreal symbolically to derive a probable reality without losing our pragmatist footing. Note the distinction between inserting a symbol with probable significance, such as dark matter, and miraculating an abstraction as a first-cause, such as spirit. We will tolerate symbols of significance precisely to the extent they make experiments possible and theoretical enquiry more robust.

Precisely because of the potential conflict of interest that provides a stable recording surface for theoretical, applied, experimental, and commercialized technological progress – namely, socioeconomic exchange that funds the salaries and budgets of individuals and institutions; and precisely because we can unwittingly be the origin of our own bias, indoctrination, and axiomatization due to the marginal relative incentives of Information Dominance, philosophers must play the role of facilitator, counselor, and psychoanalyst.

Philosophers, in the broad sense of anyone who will take a system operative view of sociopolitical production, are those who elucidate and criticize; whereas specialists of science and industry become too far removed in their silos of thought to see the potential synthesis and cross-pollination of ideas lack any hope objectivity. As the population of information workers continues to grow, we should seek out the specialists who dare to look over the wall of etiquette erected between components of the American Invasive Ideology.

Gender in Technology

Today a Google employee is front-and-center in the Society of the Spectacle. He broke the rules of his universe, and the simulation has exiled him. Capitalism is predicated on reproduction, no longer of human life, but of the image. This employee crossed too far outside the normative boundaries of his simulacra. His image was not the copy of a copy of copy that society demands of liberal democracy’s Hegemonic Truth.

There are clear fallacies, poor assumptions, biases, prejudices in his words. However, as Hegel shows us, human progress is in the continual resolution of its conflicts. Like so many battles to control the image and simulacrum of absolutist truth-value, this moment is a polarizing loss for every “side” in this conflict of values. The only information gained when powerful corporations refuse a role in shaping society and morality is that Eros – the universal dipole moment toward the Other – has no place in the sanitized political economy of institutionalized knowledge creation.

This problem is far from a single “bad egg” that the rare bigot voices. This is a symptom of a machine that has no humanity, desperately ridding itself of the dirtiness and complexity of reality. If there is one critique shared by modern and contemporary philosophers across national, gender, orientation, political, and class boundaries, it is that we are not producing equality of Self and Other, we are only enforcing narcissism and Spectacle. We will awake one day, free and equal, but only because we are completely alone with our reflection. Karl Marx, Ayn Rand, Michele Foucault, Jean Baudrillard, Byung-Chul Han, Camilles Paglia, and the collective Tiqqun have been warning us for some time how dangerous it is to universally strip humans down to hours, dollars, and contracts in one sphere, likes, clicks, and views in the other.

Naturally, Google had no choice. Some infections require amputation. The real crisis of this moment is that the symptom is being treated without an authentic experience by anyone watching, of the sickness in the system. Unfortunately, when the circus of Spectacle is done torturing the employee and Google, nothing meaningful will have changed.

The true universals of humanity are sanitized away from capitalist production in favor of the free and equal codification of consumable difference. If it is too mysterious to mass produce, what merit could it have? Today, one of the five major companies automating this codification of empty but equal significance showed us that humanity will be finish its journey to the artificial on the Day of the Singularity. When we move from a society of proud workers creating and using tools to a society of tools creating and using humans, we will see what the complete alienation of humanity from its survival has cost us.

First and foremost, we have lost the mystery of the ghost in the shell. What is universally human – love, sex, hope, fear, anger, disgust, wonder, loneliness, and doubt – these are all becoming an unacceptable deviation from the machines of capitalist democracy.

We mature in different ways, at different skills, with path-dependent challenges, unique knowledge, and a vast spectrum hopes and dreams. Gender, Orientation, Race, Religion, and Class are all constructs that we cobble together along the way, building an Ego out of whatever happens to be lying around in the moment of necessity.

We must shape a richer understanding of diversity to cultivate the creativity of humanity. We have seen clearly that the brain has sufficient plasticity to teach improvements to spatial reasoning well into adult life, regardless of sex, after which all engineering becomes more easily pursued. We know that small groups who gain exposure to diversity come away with a more holistic concern for humanity. We also know that our words define us and limit us, crystallizing successful personality traits into biased dispositions.

When we proactively engage in authentic dialogue, anchored biases can gain complexity. When we silence, suppress, and exile thoughts and emotions that do not fit the official image of the branded herd, no one benefits. It is reactive and meaningless to the bigger picture, but too late to do anything better.

Corporations today have unprecedented power in shaping the richness of human experience, but the responsibility of a resilient society, global peace, and environmental sustainability is demanded by very few. The dollar and the image have created us in its image, to ensure the liquidity and deregulation of the simulation. Diversity programs and active encouragement of women and minorities to take leadership roles in technology is an important first step, but it is not enough. If we bring more “female resources” into the technology workplace while enforcing they leave their motherhood, daughterhood, sisterhood, friendship, love, culture, and citizenship at home, we will make the world a far worse place.

The compartmentalization once expected of Straight White Men in the political economy of Calvin’s Protestant Work Ethic, if extended to a fully employed, generic, neutered adulthood of the capitalist system… that is a sociopathic humanity hellbent on its own emptiness.

If we do not take the time to participate in authentic dialogue, about power, responsibility, and our future, we will find that the history of human progress was the totalitarian loss of all humanity.

Machinic Heterogenesis

This self-reproducing node in the machine is what separates and differentiates
it from structure and gives it value. Structure
implies feedback loops, it puts into play a concept of totalisation
that it itself masters. It is occupied by inputs and outputs whose
purpose is to make the structure function according to a principle
of eternal return. It is haunted by a desire for eternity. The
machine, on the contrary, is shaped by a desire for abolition. Its
emergence is doubled with breakdown, catastrophe – the
menace of death. It possesses a supplement: a dimension of
alterity which it develops in different forms. This alterity differentiates
it from structure, which is based on a principle of
homeomorphism. The difference s upplied by machinic
autopoiesis is based on disequilibrium, the prospection of virtual
Universes far from equilibrium. And this doesn’t simply
involve a rupture of formal equilibrium, but a radical ontological
reconversion. The machine always depends on exterior elements
in order to be able to exist as such. It implies a complementarity,
not j ust with the man who fabricates it, makes it
function or destroys it, but it is itself in a relation of alterity with
other virtual or actual machines – a “non-human” enunciation,
a proto-subjective diagram.

Felix Guattari, Chaosmosis

Bureaucracy

Portrayed as a clash between two opposing valuation-ideologies, innovation appears a simple (albeit violent) enterprise. In practice, innovating – truly shifting market valuation for a socioeconomic ideology – becomes extremely difficult because of the countless factors that impinge on it. These factors collectively can be called bureaucracy: the systemic, emergent will-to-delay that resists all action and saps energy. It makes the simple difficult and the difficult seemingly impossible. In a world more comfortable living in denial, pretending market equilibrium is peacefully aligned to hegemonic truth bureaucracy is the resistance to all re-valuation, so the very essence of innovation (as a clash between opposed valuation-ideologies) creates bureaucracy around it.

In the dynamic environment of competitively interacting factors of production, bureaucracy abounds. Bureaucracy may be a problem of execution, as a collective indecision over a course of action. It may be oppositional, when a competitor Information System possess first-mover advantages, economies of scale, or some barrier-to-entry must be overcome and we hesitate to commit to the risk of open competition. Bureaucracy may be externally instigated, imposed by the disruptive actions of a competitor Information System, the strategic landscape, shifting market trends, or mere chance. Bureaucracy may be self-induced, caused by a lack of strategic vision, lack of coordination, unclear or complicated plans, complex task organizations or command relationships, or complicated technologies.

Whatever form it takes, because socioeconomic innovation is a human enterprise, bureaucracy will always have a psychological as well as a market impact. While we should attempt to minimize self-induced bureaucracy, the greater requirement is to fight for value-signification effectively despite the existence of bureaucracy. Thus, at the very outset, one essential means to overcome bureaucracy is the will to fight it; we prevail over bureaucracy through persistent strength of “mind and spirit”. While personally striving to overcome the effects of bureaucracy, we must attempt at the same time to raise our competitor’s bureaucracy to a level that weakens their ability to compete. We can readily identify countless examples of bureaucracy, but until we have experienced it ourselves, we cannot hope to appreciate it fully. Only through experience can we come to appreciate the force of will necessary to overcome bureaucracy and to develop a realistic appreciation for what is possible in innovation and what is not. While training our ideological actors should attempt to simulate the experience of innovation, its excitement, frustrations, and creative synergy, we must realize the insufficiency of training and workshops in their inherently controlled environments: training can never fully duplicate the level of bureaucracy in real socioeconomic systems.