Suxua

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Template:Suxua sidebar Suxua (Dangat:速化; Classical Acanic: Suxua) or more formally the School of Rapid Revolution (Dangat: 速化家) it is occasionally called Akai Accelerationism. It is one of the most secretive ideological cliques within Akai, with knowledge of it and it works only being transmuted by references in various think tanks and academia. Despite this secrecy, it is believed by Acanilogists that Suxua is one of the most influential forces in present Akai politics through its major influence of the Thastfung Restoration. Within Akai academia, it remains an idea of controversy, expressed through polite constructive advice which is thought to mask ideological discontent.

Suxua is largely considered to be centred around an analysis of power and a collective movement of ideas beyond indoctrination into the unknown. For Suxua, their cosmological agenda is to understand the kind of universe ideas graft themselves onto and distorts Between exit and exile, what’s important is to know, but not be known, at the edge of an eternal situation. Suxua has converged with a lot of reactionary modernist thinking largely because it identifies the deterritorialising force with modern economies. It observed that there is an often overlooked aspect of the deterritorialisation-reterritorialisation dynamic discussed by other Neolegalist thinkers; the way that capitalism re-codes social structures even as it seemingly decodes them. As a consequence claims that if we want to accept the liberating alienation of capitalism, it is also necessary to accept an inevitable return to the familiar feudal structures it fleetingly displaced. While these would manifest in a manner different from their It is the only strand of accelerationist thought that could be said to read the above paragraph and find something worth accelerating, at least insofar as it sees capital’s oppressive reconfiguration of the social space as the inevitable price techno-industrial development.

Suxua's overriding political and ethical ‘goal,’ from which its critics have claimed its racism, eugenicism, and technological fetishism spring, is the optimisation for intelligence, which to it is both the Darwinian law of the universe, as well as a functional description of what really-existing economics actually does. Some scholars have claimed to describe it as a ‘goal’ is misleading, as for Suxua contains no is-ought distinction. What viable society ‘should’ do (optimize for intelligence) is, as a matter of fact, what it does. Suxua, insofar as it can be understood as a political program, simply counsels that we let this process enhance itself and further accelerate it to achieve its full potential. The culmination of this progress is an integrated post-singularity machine integrated transhuman ruling caste who are serving a technomachanic Machine God but sources remain sparse on the topic.

How this manifests in actual policy is an area of great controversy, some saying the aristocracy of talent policy and strengthening of the Akai state in allegiance with the rising corporations and economic reform while others claim its influence is minimal at best. This remains a discussion within Akai to this day with some scholars claiming that the Majestic Twelve Society was active from 1974 onwards while others make more Conservative claims of its influence starting in 1984 while others outright dismiss its involvement. The Akai government makes no comment on the subject although it has referenced Suxua and its ideas in formal essays and memorials to the Thearch.

Etmology

The term Suxua is a classical Acanic one, composed of two Dangat characters 速化 meaning literally rapid evolution. The term originally appears in one of Tsiaang Puzun's essays focusing on the nature of Industrialisation in The Signs of the Times, in particular, that it threatened to dramatically unravel the ancient power structures of Akai less such institutions adapt tradition to meet new technological requirements. The term is used later in a 1975 memorial to the throne made by Crown Prince Giaaka who is believed to have alluded to it and used the phrase in discussing what should be the future direction of the nation.

History

Suxua is originally believed to have developed as an outshoot of ultralegalist circles which existed in Akai's clerical and aristocratic society during the 1960s and 1970s who were facing increased frustrations with the failing confederal governance of Akai. Increasingly radical solutions to the problems possessed by their divided society were emerging and more and more were favouring the end of the aristocratic rule. Foreign science fiction also was rising in this time and outside of the traditional orthodox academia new societies were forming. One of these is the rumoured Majestic Twelve Society, which was made up of originally twelve members, three of whom are suspected to be the Crown Prince Giaaka, Liaung Tshiaanshia and Xöng Liaungkuön. What limited documentation exists suggests that the group was originally founded as a personal society with a futurist and Neolegalist outlook on the world, and were increasingly concerned about the failure of the Akai government.

What limited records that do exist and what has been implied through Akai academic writing that the society gradually came to the conclusion that the esotericism of the likes of Nenad Vestiborev and Tsiaang Puzun although appreciated some of their political solutions. They also came to agree collectively that all power which did not flow directly through the sovereign is an anathema to the state. For the Majestic Twelve sovereignty was a natural state of affairs which existed due to the transcendent nature of power which in turn binds all who are subject to it. In a sense, it was natural that the powerful should wield power. They also came to claim that elitist anti-egalitarian and "effective" leadership would ensure superior long-term economic management than systems which delegated sovereignity to lesser individuals. Suxua came to characterise democracy as "publicly owned government" which ensures chronic short-termism due to a lack of long-term incentives, instead compares to monarchy—"privately owned government" in which the nation is developed due to it enriching the monarch. The divine properties of Akai monarchical governance were decided to be both esoterically true and practically useful to that end in creating a long-term stable government.

It is believed that the membership of the Majestic Twelve Society was to remain largely unchanged between the 1970s and 1984. With the exception of the Crown Prince who was also regent, the clique was largely composed of petite aristocracy and the sons of prestigious clerical families who had been educated at the same universities and linked by common tutors. It is suggested that ties to other groups such as the Ngghagkün-Thaiakiaam clique. The Twelve Society has been extremely secretive throughout its existence. Before 1984 the secrecy was needed for the group survival and relative freedom and Giaaka, Liaung and Xong had relied on continuing the extreme secrecy in order to consolidate their position against those they perceived as internal enemies during the crown prince's regency. This secrecy is largely accompanied with the main embrace of "right accelerationist ideas" and the more transhuman elements of the state. Eventually the idea that in order for capitalism to fully achieve its main purpose, it had to be combined with a state which cooperated with that purpose and protected it at all else and so the elitist aspects of Suxua began to emerge and entrench themselves. Unlike most contemporary Akai leaders, MJ12 members was not the object of an open personality cult with worship instead being directed more towards to the institution and the throne with Giaaka being its more personal face. The society today remains still the subject of many conspiracy theories often propagated by Akai intelligence with even Akai scholars unsure of its existence and influence.

Concepts

Accelerationism

The Akai tradition of accelerationism, called Rapid Evolution or Suxua in Akai is largely separate from Welzist variants, with its descent being largely traced to Legalist thinking and how the continuation of their reforms would only benefit society. Some contemporary Akai accelerationist philosophy takes as its starting point the theory of deterritorialisation, aiming to identify, deepen, and radicalise the forces of deterritorialisation with a view to overcoming the countervailing tendencies that suppress the possibility of far-reaching social transformation. Akai's accelerationism supports the indefinite intensification of capitalism itself, potentially in order to bring about a technological singularity in which they are in control. Accelerationists argue that technology, particularly computer technology, and capitalism, particularly the most aggressive, global variety, should be massively sped up and intensified – as the alternative is an "evolutionary dead end". Technology to them is the greatest force amplifier and is capable of minimising the flaws of government which is partially why cybernetics remains a popular field among Suxua thinkers. Accelerationists favour increased automation of government and society. They favour the further integration of the cybernetic and the human. They favour a corporatist approach to business, where the state cooperates in order to maximise total economic potential. In a sense, it is a form of carefully controlled upheaval. The analogy used by Shiaong Kia in his writing is that Suxua identifies the constraints on human expansion:

For the realisation of rapid evolution, escape into uncompensated cybernetic runaway is the guiding objective — strictly equivalent to intelligence explosion, or techno-commercial Singularity. Everything else is a trap (by definitive, system-dynamic necessity). It probably is the case be that monarchs have some role to play in this, less we find a better alternative.”

— Shiaong Kia, translation by Bendiktas Volframaitis

They largely view egalitarian whims, political disruption and other such associated issues as the main inhibitors on human development and prosperity. Tuthina is pointed to as a potential model in this regard although there is a distaste for the "ethnopluralism" of Tuthina. The destruction of these urges and "archaic warlordism" (古舊諸侯) are claimed to be major influences on the Imperial Edicts produced which declared the Thastfung Restoration.

Thearchic State

The monarchy is strongly endorsed within Suxua's thinking as the best of all the potential systems of government. While officially the base assumptions of the Akai Thearchic State are accepted, the scholars of the Majestic Twelve Society add in addition to this hypothesis several other areas of support for the system.

The first hypothesis made articulated largely by strictly pragmatic reasoning. For Suxua thinkers, a Thearch generally speaking regards the territory and the people under his rule as his personal property and engages in the monopolistic exploitation of his property. They suggest however instead of this exploitation ending under democracy monopoly and monopolistic exploitation does not disappear but rather you get "a temporary and interchangeable caretaker is put in monopolistic charge of the country". This is in comparison instead of a monarch and his worthy nobility who regard the country as their private property. This caretaker does not own the country yet is entitled to use it to his own benefit. In Suxua's eyes This does not eliminate exploitation but rather, it makes exploitation less calculating and carried out with little or no regard to long-term prosperity. Exploitation becomes shortsighted and capital consumption will be systematically promoted at the expense of society at large.

The more eugenic thinking of other scholars which paint the monarchy as the culmination of the eugenic principle. In particular, the monarchy through the sustained selective breeding which the Akai royal families have undergone extensively for centuries allows them to serve as an ideal for the nation to replicate and furthermore secures they are naturally superior to any potential replacement. Furthermore, their divine ancestry suggests that their traits should be preserved and enhanced for the good of the nation. This line of argument is especially controversial among reactionary circles who accuse it of suggesting that the Thearchy is not divine. While what limited sources exist claim Suxua writers deny this claim, it is still an issue in Akai.

Neostatism

Eusociality

Singulatiarianism

Directed evolution

Social selection

Reactionary Modernism

Neocameralism

Neolegalism

Criticism