The Dark Enlightenment (Part 4f(inal))

Approaching the Bionic Horizon

It’s time to bring this long digression to a conclusion, by reaching out impatiently towards the end. The basic theme has been mind control, or thought-suppression, as demonstrated by the Media-Academic complex that dominates contemporary Western societies, and which Mencius Moldbug names the Cathedral. When things are squashed they rarely disappear. Instead, they are displaced, fleeing into sheltering shadows, and sometimes turning into monsters. Today, as the suppressive orthodoxy of the Cathedral comes unstrung, in various ways, and numerous senses, a time of monsters is approaching.

The central dogma of the Cathedral has been formalized as the Standard Social Scientific Model (SSSM) or ‘blank slate theory’. It is the belief, completed in its essentials by the anthropology of Franz Boas, that every legitimate question about mankind is restricted to the sphere of culture. Nature permits that ‘man’ is, but never determines what man is. Questions directed towards natural characteristics and variations between humans are themselves properly understood as cultural peculiarities, or even pathologies. Failures of ‘nurture’ are the only thing we are allowed to see.

Because the Cathedral has a consistent ideological orientation, and sifts its enemies accordingly, comparatively detached scientific appraisal of the SSSM easily veers into raw antagonism. As Simon Blackburn remarks (in a thoughtful review of Steven Pinker’s The Blank Slate), “The dichotomy between nature and nurture rapidly acquires political and emotional implications. To put it crudely, the right likes genes and the left likes culture …”

At the limit of reciprocal loathing, hereditarian determinism confronts social constructivism, with each committed to a radically pared-back model of causality. Either nature expresses itself as culture, or culture expresses itself in its images (‘constructions’) of nature. Both of these positions are trapped at opposite sides of an incomplete circuit, structurally blinded to the culture of practical naturalism, which is to say: the techno-scientific / industrial manipulation of the world.

Acquiring knowledge and using tools is a single dynamic circuit, producing techno-science as an integral system, without real divisibility into theoretical and practical aspects. Science develops in loops, through experimental technique and the production of ever more sophisticated instrumentation, whilst embedded within a broader industrial process. Its advance is the improvement of a machine. This intrinsically technological character of (modern) science demonstrates the efficiency of culture as a complex natural force. It neither expresses a pre-existing natural circumstance, nor does it merely construct social representations. Instead, nature and culture compose a dynamic circuit, at the edge of nature, where fate is decided.

According to the self-reinforcing presupposition of modernization, to be understood is to be modifiable. It is to be expected, therefore, that biology and medicine co-evolve. The same historical dynamic that comprehensively subverts the SSSM through inundating waves of scientific discovery simultaneously volatilizes human biological identity through biotechnology. There is no essential difference between learning what we really are and re-defining ourselves as technological contingencies, or technoplastic beings, susceptible to precise, scientifically-informed transformations. ‘Humanity’ becomes intelligible as it is subsumed into the technosphere, where information processing of the genome – for instance — brings reading and editing into perfect coincidence.

To describe this circuit, as it consumes the human species, is to define our bionic horizon: the threshold of conclusive nature-culture fusion at which a population becomes indistinguishable from its technology. This is neither hereditarian determinism, nor social constructivism, but it is what both would have referred to, had they indicated anything real. It is a syndrome vividly anticipated by Octavia Butler, whose Xenogenesis trilogy is devoted to the examination of a population beyond the bionic horizon. Her Oankali ‘gene traders’ have no identity separable from the biotechnological program that they perpetually implement upon themselves, as they commercially acquire, industrially produce, and sexually reproduce their population within a single, integral process. Between what the Oankali are, and the way they live, or behave, there is no firm difference. Because they make themselves, their nature is their culture and (of course) reciprocally. What they are is exactly what they do.

Religious traditionalists of the Western Orthosphere are right to identify the looming bionic horizon with a (negative) theological event. Techno-scientific auto-production specifically supplants the fixed and sacralized essence of man as a created being, amidst the greatest upheaval in the natural order since the emergence of eukaryotic life, half a billion years ago. It is not merely an evolutionary event, but the threshold of a new evolutionary phase. John H. Campbell heralds the emergence of Homo autocatalyticus, whilst arguing: “In point of fact, it is hard to imagine how a system of inheritance could be more ideal for engineering than ours is.”

John H. Campbell? – a prophet of monstrosity, and the perfect excuse for a monster quote:

“Biologists suspect that new forms evolve rapidly from very tiny outgroups of individuals (perhaps even a single fertilized female, Mayr, 1942) at the fringe of an existing species. There the stress of an all but uninhabitable environment, forced inbreeding among isolated family members, “introgression” of foreign genes from neighboring species, lack of other members of the species to compete against or whatever, promotes a major reorganization of the genomic program, possibly from modest change in gene structure. Nearly all of these transmogrified fragments of species die out, but an occasional one is fortunate enough to fit a new viable niche. It prospers and expands into a new species. Its conversion into a statistically constrained gene pool then stabilizes the species from further evolutionary change. Established species are far more notable for their stasis than change. Even throwing off a new daughter species does not seem to change an existing species. No one denies that species can gradually transform and do so to various extents, but this so-called “anagenesis” is relatively unimportant compared to geologically-sudden major saltation in the generation of novelty.

Three implications are important.

1. Most evolutionary change is associated with the origin of new species.

2. Several modes of evolution may operate simultaneously. In this case the most effective dominates the process.

3. Tiny minorities of individuals do most of the evolving instead of the species as a whole.

A second important characteristic of evolution is self-reference (Campbell, 1982). The Cartesian cartoon of an autonomous external “environment” dictating the form of a species like a cookie cutter cutting stencils from sheets of dough is dead, dead wrong. The species molds its environment as profoundly as the environment “evolves” the species. In particular, the organisms cause the limiting conditions of the environment over which they compete. Therefore the genes play two roles in evolution. They are the targets of natural selection and they also ultimately induce and determine the selection pressures that act upon them. This circular causality overwhelms the mechanical character of evolution. Evolution is dominated by feedback of the evolved activities of organisms on their evolution.

The third seminal realization is that evolution extends past the change in organisms as products of evolution to change in the process itself. Evolution evolves (Jantsch, 1976; Balsh, 1989; Dawkins, 1989; Campbell, 1993). Evolutionists know this fact but have never accorded the fact the importance that it deserves because it is incommensurate with Darwinism. Darwinists, and especially modern neodarwinists, equate evolution to the operation of a simple logical principle, one that is prior to biology: Evolution is merely the Darwinian principle of natural selection in action, and this is what the science of evolution is about. Since principles cannot change with time or circumstances, evolution must be fundamentally static.

Of course, biological evolution is not like this at all. It is an actual complex process, not a principle. The way that it takes place can, and indisputably does, change with time. This is of utmost importance because the process of evolution advances as it proceeds (Campbell, 1986). Preliving matter in the earth’s primordial soup was able to evolve only by subdarwinian “chemical” mechanisms. Once these puny processes created gene molecules with information for their self-replication then evolution was able to engage natural selection. Evolution then wrapped the self-replicating genomes within self-replicating organisms to control the way that life would respond to the winds of selection from the environment. Later, by creating multicellular organisms, evolution gained access to morphological change as an alternative to slower and less versatile biochemical evolution. Changes in the instructions in developmental programs replaced changes in enzyme catalysts. Nervous systems opened the way for still faster and more potent behavioral, social and cultural evolution. Finally, these higher modes produced the prerequisite organization for rational, purposeful evolution, guided and propelled by goal-directed minds. Each of these steps represented a new emergent level of evolutionary capability.

Thus, there are two distinct, but interwoven, evolutionary processes. I call them “adaptive evolution” and “generative evolution.” The former is familiar Darwinian modification of organisms to enhance their survival and reproductive success. Generative evolution is entirely different. It is the change in a process instead of structure. Moreover, that process is ontological. Evolution literally means “to unfold” and what is unfolding is the capacity to evolve. Higher animals have become increasingly adept at evolving. In contrast, they are not the least bit fitter than their ancestors or the lowest form of microbe. Every species today has had exactly the same track record of survival; on average, every higher organism alive today still will leave only two offspring, as was the case a hundred million years ago, and modern species are as likely to go extinct as were those in the past. Species cannot become fitter and fitter because reproductive success is not a cumulative parameter.

For racial nationalists, concerned that their grandchildren should look like them, Campbell is the abyss. Miscegenation doesn’t get close to the issue. Think face tentacles.

Campbell is also a secessionist, although entirely undistracted by the concerns of identity politics (racial purity) or traditional cognitive elitism (eugenics). Approaching the bionic horizon, secessionism takes on an altogether wilder and more monstrous bearing – towards speciation. The folks at euvolution capture the scenario well:

Reasoning that the majority of humankind will not voluntarily accept qualitative population-management policies, Campbell points out that any attempt to raise the IQ of the whole human race would be tediously slow. He further points out that the general thrust of early eugenics was not so much species improvement as the prevention of decline. Campbell’s eugenics, therefore, advocates the abandonment of Homo sapiens as a ‘relic’ or ‘living fossil’ and the application of genetic technologies to intrude upon the genome, probably writing novel genes from scratch using a DNA synthesizer. Such eugenics would be practiced by elite groups, whose achievements would so quickly and radically outdistance the usual tempo of evolution that within ten generation the new groups will have advanced beyond our current form to the same degree that we transcend apes.

When seen from the bionic horizon, whatever emerges from the dialectics of racial terror remains trapped in trivialities. It’s time to move on.


One thought on “The Dark Enlightenment (Part 4f(inal))

  1. Pingback: on evolution and chance – Antinomia Imediata

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