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The history of philosophy is the history of the will-to-power coming to know itself and affirm its own validity against the lies of sophistry; a therapeutic endeavour of spirit against idealistic bullshit which produce narratives that serve the powers that be. In this regard, the task of philosophy has been fulfilled, completed by Nietzsche & Marx, and the domination of nature by man has found its final vessel in cybernetics. As Wittgenstein writes, "Philosophy is a battle against the bewitchment of our intelligence by means of language." Philosophy itself has been embroiled in an endless struggle against itself over the same questions for centuries, but never coming any closer to real answers to those questions, with each generation it recedes into more meta-argumentation than before.Given that philosophy has been completed, what remains of the initial questions which plagued the pre-socratics? What is it to be? Why is there something rather than nothing? These are questions philosophy has actually left outstanding, problems that it just isn't equipped to deal with, as the pursuit of 'wisdom' (which reveals itself to merely be a facet of the will-to-power).

Let us ask the question another way. What is the will-to-power? The will-to-power is the actualising force of the ego onto the surroundings. In modern life, the world accelerates faster and faster as humans seek more and more to actualize their will onto the world. The lie we tell ourselves is that the faster we go, the more we can experience and enjoy. The active element of human life becomes frantic, restless, directionless, a mere reflection of the passionless bourgeois consumerism of the times. Though we experience 'leisure' it is nothing more than the brief respite from work, in fact many are compelled to work through this leisure time (productivity culture). We see that the vita activa without the contemplative element leads to a dead, unreflective life, and those who live under it become mere sheep. The man-as-labour metaphysics is not merely descriptive but prescriptive. You WILL work. You WILL be your labour.

As Byung-Chul Han writes
>"History – which, according to Hegel, is a history of freedom – will not be completed as long as we remain the slaves of work. The domination of work makes us unfree. The opposition between master and slave cannot be sublated by everyone becoming a slave of work. It will only be removed if the slave actually transforms himself into a free man. The vita activa remains a term of compulsion as long as it does not incorporate the vita contemplativa within itself. "

Why do we call it an 'acceleration'? Is time truly accelerating? What is really being accelerated? Acceleration is caused by the inability to find conclusions. Time runs off because it finds no conclusion. Right and good time disappears. 'Whoever cannot die at the right time must perish in non-time'. Growing discontinuity, the atomization of time, destroys the experience of continuity. The world becomes *non-timely.* Dasein's cyclical time fades into directionless meaningless moments- atomized. Proust's 'In Search of Lost Time' is a reaction against the progressive de-temporalization of existence. The self disintegrates into a ‘succession of moments’ (succession de moments). Thus, it loses all stability, all permanence. The ‘man that I was’, Proust writes, ‘no longer exists, I am another person’ (je suis un autre). Proust’s novel about time, In Search of Lost Time, is an attempt to stabilize the identity of the self, which threatens to disintegrate. The temporal crisis is experienced as an identity crisis.' Proust’s narrative temporal technique opposes temporal dissociation by framing events, uniting them into a coherent whole, or structuring them into certain periods. They are reassociated. A net of relations between events lets life appear liberated from sheer contingency and bestows significance on it.

In the acceleration of Dasein's time, collective memory becomes fragmented. Surges in poltical traditionalism are a reaction to ongoing foreclosures in our social imagination of our fragmented understanding of history. abstracted traditions disappear from the public conscious to make room for new ones. acceleration of capital gives collective dementia. Proustian recollections of traditions are perceived as spiritual enlightenments. This gives rise to reformulated traditions but under capitalist dementia society is forced to hold onto the memory, chasing after the enjoyment of recollection inorganically through a paranoid repression of difference- fascism arises. In this way not only the accelerationists but also the neo-reactionaries too are idiotic. The future cannot be the mere re-appropriation of past tradition but the transvaluation of values is where the work is done. The re-imagination and re-institution of the magmatic ontologies of society.

So what we see is that what is really being accelerated– is the disintegration of the self by the unchecked will-to-power, and all semiotic difference. Indeed, dialectics itself, the chosen poison of philosophy, is predicated upon the obliteration of the significance of motion, time. How ironic it is that they call themselves accelerationists- given that they do not believe in motion at all!!!! Thought cannot be accelerated, thought must be slow, deliberate. Only through the ending of this age of philosophy and the opening up of a new of age of thinking (which yes, also requires the end of capitalism) can we be free.

Vita Contemplativa!