On Economic Intelligence
Protocols for Postcapitalist Expression, written by ECSA (Economic Space Agency) thinkers Dick
Bryan, Jorge López and Akseli Virtanen, marks an advance in the struggle for economic justice by directly
addressing, and endeavoring to redress, the expropriation of the general intellect. The questions: Will the
accumulated know-how of the species, alienated and, as Franco ‘Bifo’ Berardi (2012) put it, ‘looking for a
body,’ lead to so-called humanity’s absolute demise (along with massive unrest and incalculable ecosystemic
damage)? Or, is there emerging a path towards reparations, restoration, a just economy, and thus, a
sustainable planetary society? It is as if the political slogan ‘No justice, no peace!’ now defines the
spread of the possible futures for the global timeline.
Significantly, Protocols for Postcapitalist Expression does not give up on economic calculation or
computing. It acknowledges that Economic Intelligence exists in historically sedimented economic categories
and practices, but at the same time it recognizes that the form of knowledge that existing accounting
creates simply cannot care about, and much less for, everyone. Composing a virtual computer,
capitalist accounting processes allow for the judicious, that is profitable, apportioning of resources by
producing a matrix of the fluctuating costs of production. Capital accumulation may be optimized by
watching, in Hayek’s famous phrase, ‘the hands of a few dials.’ However, this calculus remains an imperial
project beholden to the myriad violences of racial capitalism. In order to operationalize the world, the
integration of money and computing reconstitutes the world as numbers, which is to say, as information.
Arguably, we could even say, information is itself a derivative of the value-form. We might be forgiven for asking: does the collapse of values to exchange value, and
more generally of qualities to number and thus to information have any liberatory potential whatsoever?
Postcapitalist Futures
Those who make it to the end of the TV series Westworld (Season 4), may discover where all this
derivation and calculation may now be leading. Computing represents an arbitrage on intelligence that
ultimately cheapens and thus discounts life. The show’s verisimilitude, what we could think of as its late
capitalist realism, serves as a kind of trailer for, or preamble to, what would appear—is
appearing—as a mutation in global consciousness and capacity, due to the financialization of
knowledge. Because computing is inexorably entwined with existing markets and the statistical and predictive
strategies necessary for the optimization of returns, computing, in the show at least, takes over
species-being as it rapidly becomes the species-grave. The only ‘creature’ who will be left to remember
whatever beauty, alternative values, grace and capacity for love that may have been expressed in the
centuries of human emergence, is an AI.
‘One last dangerous game,’ says Dolores to herself in the emptied world at the smoking end of four seasons of
Westworld tragedies. What is that game? The series does not tell us, but the book before you might.
Despite the real bleakness of the current world, we might propose, (and I think, must assume) that, here and
now, some parts or fractions of ‘us’ have thus far survived the rapacious calculus of profit, and are
actively seeking ways to do things otherwise. At the very least, we know that some ‘we’ or some parts of
‘us’ must now intervene if further catastrophes are to be prevented. Through the lens of economics and
financial calculus, Protocols for Postcapitalist Expression proposes a new form of economic
intelligence and value-computing. The text proposes measures that do not collapse the qualitative concerns
for well-being and being-with of those who currently are subjects of and subject to racial capitalism. ECSA
has sought a way to allow for the expression and persistence of qualitative values on a computational
substrate, an economic medium, such that these values are capable of (collectively) organizing economy. In
theory, it becomes possible to avoid the collapse of people’s various pursuits into the value-form that is
accumulated by capital and institutionalized through oppression, and to denominate quantities in terms of
socially agreed upon qualities or qualifications, which is to say, values. Precluding the collapse of values
by money and information opens a path to avoiding the collapse of space, time, and species existence by
computational capitalism.
This proposed re-organization of value production and thus also of sociality requires a re-casting of what we
today think of as the real or natural economic forms indexed under notions including ‘equity,’ ‘credit’ and
(productive) ‘labor.’ Analytically in Protocols, these traditional terms have been decomposed,
grasped as social arrangements and ‘network effects,’ and recomposed such that new conceptualizations and
new types of actions and inflections—new socialities—become possible, while undervalued and
marginalized traditional forms of sociality might thrive. Through this process of deconstruction and
recomposition of actual and social computing, the text announces a possible socio-economic, computational
strategy; a ‘play,’ for economics and for futurity, in what may well be the ‘one last dangerous game.’
I say dangerous not only to refer to the current conditions on planet Earth, but because Protocols
does accept aspects of the power of the value form and of economic calculus to organize societies at scale.
Even as it recognizes the necessity for constellations of qualified local inputs that can persist on an
economic substrate, it accepts the need for large scale organization, economic interoperability and
network-specific units of account. It actually proposes that ‘economy’ needs to become more granular and
more generalized. What needs to be altered is what the controls are, who has access to
them, and the kind of literacy and feedback they require. While Protocols is a book of
politico-economic analysis and insight, it should also be read as a script for the means to reappropriate
the general intellect and thus use collective knowledge for the good of the social and ecological body.
Surfaced from the unconscious operating systems of capital and reformatted, the protocols for constituting
and holding equity become those for the distributed sharing of stake and thus for collectivizing risks and
returns. The protocols for bank credit and monetary issuance become protocols for the peer-to-peer issuance
of credit and for peer-to-peer credit clearing that is interoperable through a network of peers. The
protocols for the organization of labor become protocols for the distributed assemblage of ‘performances.’
Units of account become qualified measures and indices, devoted to the emergence of interoperable
qualitative values. Economy moves from stranger-based to interpersonal to collective; the imperial
organization of commodities by the accumulation of capital becomes the collection organization of sociality
by all.
By shifting the architecture of economy and opening it as a design space, Protocols would enable, in
principle, everyone to engage newly with and access differently what is, in effect, the historical
objectifications of ‘human’ thought and practice endemic to capitalist infrastructure. But we could do so at
a lower cost—to ourselves and to the lives of most of us!—and thereby, slowly, reclaim the
wealth of our species capacities. Modifying accounting methods can create possibilities for the shedding of
inequalities sedimented into capital. Users of the protocols, finding economic alternatives in one another,
may refuse value extraction, get more of what we value for less, and be able to do so without exploiting
others or being exploited. Altering the computing that backgrounds our sociality, Protocols would
create zones of just and convivial social production (cooperatives, ephemeral and enduring) attuned to the
values of like-minded co-creators cooperating in forms of mutual aid expressive of their shared values and
concerns. The result of the use of qualitative values to account for and to organize economy at once
produces and requires a redesigned economic medium, and a new type of economic grammar
which utilizes different rules of composition, expression and accountability.
The text is the first complete edition of this new, if still rudimentary, economic grammar; it is a kind of
manual for reprogramming the economic operating system. It is also a boot-strapping strategy to take back
species abilities and creations that have been captured as assets (private property and monetary
instruments). These assets include machinic fixed capital (platforms, code and clouds) as well as our own
collateralized futures. The text, as an offer, is designed to open a spread between capitalist and
postcapitalist futures. It would allow us to wager on the option that is justice (Meister).
Whether as software, as clouds or as platforms, capital owns and rents back to us the accumulated products of
human minds—our know-how and knowledge. Resituating the abstractions of economic know-how, the ECSA
Economic Space Protocol described by Bryan, Lopez and Virtanen, opens the possibility for creative
capacities that are unalienated from their creators, that indeed produce a commonly-held set of capacities,
a ‘synthetic commons,’ particularized and directed by the living concerns of those who create it. It holds
out the possibility that we might cooperate in new ways and use our performative powers to wager and indeed
finance postcapitalist futures.
Consider ‘social media’—what can be clearly seen as a world-changing extractive technology grafted onto
the sociality it at once enables and overdetermines. It is no secret that the mega-media platforms and their
hardware make money while they make us sick. In this 21st century recasting and expropriation of the general
intellect, now giving rise to financialized AI, social media platforms absorb communication and
consciousness along with all of our struggles for meaning, pleasure, connection, fulfillment and liberation.
Their interfaces, algorithms and data-bases convert our all-too-human aspirations into private property and
thus into capital. Thus, the expression of our struggles for happiness, knowledge and communion with one
another produce an alienated and therefore alienating wealth for others. All those desires for liberation
end up producing their antithesis: capital. By turning our meanings into accumulated data that function for
capital as contingent claims on value that we will produce in the future, the economic logic of social media
turns any and all politics expressed by means of its platforms, including the politics of solidarity, love
and living otherwise, into a practical politics of hierarchy and capitalist extraction. By converting all of
our semiotic signals into financialized information, and thus into profits, ‘social’ media stripmines our
libido, our consciousness, our imagination. In doing so, all the points of meaning and affect distributed
across the socius and absorbed in one way or another by computing can thereby be grasped for performing
social and organizational functions in a matrix of financialized information. This information in its
architecture and management—its organizational protocols—transfers value up the stack,
only to devalue the increasingly abject denizens of planet Earth. In the current world operating system, for
which social media forms only one, albeit paradigmatic, layer of calculation, the meanings we
create and the emotions we experience, however real and ‘immediate’ they may be, are interfaces with
computing; they are productive interfaces with racial capitalism. As we perform, in the very expression of
our quests for life, what elsewhere I have called ‘informatic labor,’ we experience first hand the
alienation of our performative powers in the actually existing economic media of racial capitalism, that is,
computational racial capitalism.
It is in this context of the latest stage of capitalism that something really interesting can finally be said
about the rise of blockchain and cryptocurrency. This cryptographic medium, which has the network
architecture of a messaging system, is a medium in the strong sense, akin, as I have elsewhere remarked, to
photography in the mid-1800s or cinema in the early 1900s. Without turning any of the apparent key players
here—the Satoshis and Vitaliks—into heroes, we might see in the ‘mankind sets forth only such
problems as he can solve [sic.]’ scenario of history, a significant emergence in response to a collective
demand. This emergence answers the call for a new form of economic media in order to express an
alternate vision of the world. That expression, at first apparently as a monetary medium, begins to overturn
the seemingly stable notions of asset, money, credit, labor, capital, derivative and many other ‘known’
financial entities implicit in, and indeed part of, the protocols of existing monetary media. The
alternative vision is a programmable substrate that opens computational media to the possibility of a
(re-)programming of the economic layer of computing by non-state and non-corporate actors. If we want to put
a point on it, the great disruption underfoot is that economy becomes programmable from below.
That, in itself, is a change in the semantics, as well as the capacities, of economy. When we recognize that
our communications media are overdetermined in their function by existing monetary media, to the extent that
they serve as an extension of its profit seeking logics, we begin to see that our communications media are
already economic media, even though their capabilities seemed to have developed in separate and even
autonomous domains.
The internet promised to democratize expression by enabling publishing and indeed broadcasting from below;
but nothing about the internet changed the basic economic architecture of capitalist extraction. Indeed, in
decentralizing communications, the internet extended and granularized the centralizing logics and logistics
of capitalism, pushing them deeper into expressivity, thought and affect. It captures mass expressivity and
converts it into capital. This colonization of the imaginary and symbolic registers results in a
financialized cybernetics of mind. For democratization to happen in a meaningful way, the systems of
accounts inherent in many-to-many distributed media, be they networked monetary systems (USD) or
communications (Facebook), must become programmable from below. For this to happen, platforms and computing
must be made programmable from below. The cybernetics of economic media must be deleveraged from capital
accumulation. This transformation, and how it may be achieved, is indicated in Protocols.
Why do the cybernetics of sociality matter? For our futurity and indeed for our survival, we require an
alternative to monological systems of value as expressed in national monies. We require, in short, a
multi-dimensional modality of valuation not bound by the econometrics and informatic collapse
inherent in capital. Multidimensional valuation implies the creation of eco-social relations that can
dialogically express and preserve discourse-based values on an economic substrate, while being programmable
in real time by any and all participants. (Before anyone up and leaves at the sudden thought of having to
wake up and program, think first of an interface like Instagram with a tunable economic logic built
in. Think also of how these already-familiar technologies of social mediation change our experiences and
actualities of relation and ‘reality.’) We require the power to qualify value and to allow such
qualification to both persist in an economic system and be computable. Ultimately, we will require that this
system itself be collectively owned; that it be a commons.
Robust economic media, capable of heteroglossic and dialogical forms of account, are required to create a
multiperspectival values-system. These media demand far more than merely a non-national variant of monetary
media expressive of the capitalist value form. While the non-national dimension of cryptocurrencies
introduced a significant rupture with conventional monetary substrates, platformed as they are as national
currencies on nation states, their legally recognized institutions and their military police, this
ultimately simple replatforming of singular denominations on distributed computing by existing
cryptocurrencies is not enough. Bitcoin did in fact break the nationally managed monopolies on 21st century
monetary issuance by introducing a scalable currency(/asset/option) platformed on distributed computing, but
it has done, and can do, little or nothing to challenge the monologic denomination of value as a
one-dimensional, that is as a unitary, currency format. Bitcoin may contest the nation, but it, and its
fetishism, is all about it being an option on the value-form as historically worked up under, and as,
capitalism. The question ‘Bitcoin or USD’ scarcely touches the relations of production. We must see clearly
that the ‘disintermediation’ of ‘trusted third parties’ and of existing states, even if it were to be
accomplished, is only one part of the picture of a liberated monetary medium, which is also to say, a
liberated socius. We require the possibility for anyone to offer denominations of value that can be
taken up by those who share such values as specified and indeed offered in the proffered denomination. Only
then will we have a genuinely multiperspectival system.
To foreground this possibility of reprogramming a global operating system, one that is at once computational
and financial, stakes a claim for a different order of significance for cryptomedia. Even Ethereum, and
other ‘Layer 1’ projects that utilize smart contracts and allow for further token issuance, lack a robust
grammar for composable asset creation and peer-to-peer issuance; a grammar that would allow for the on-chain
preservation of qualities and the spontaneous creation of denominations. Outlining the emergence of a far
more robust economic medium than what is currently wet dreamt by the ‘when Lambo?’ crypto bros going on
about libertarian forms of self-sovereignty, Protocols posits a transformation not just of economy
but of sociality, of subjectivity, of national politics and of ecopolitics by means of the composition and
recomposition of relations of production. For those actively working in the ECSA project, what unites us as
current contributors, even among our many differences, is that the radical development of economic media
means that the intelligence of sociality, including that which has not been subsumed, can work for the
socius, rather than be captured, farmed, privatized and put back on the market in an arbitrage on knowledge,
where proprietary innovation captures the returns.
As Protocols explains, robust economic media mean that, through the equitable nomination of new
asset classes and the collective denomination of values (practices which will require networked recognition,
participation and validation), innovation can be collectively shared rather than capitalized. The text
argues that through the sharing of stake, wealth, whose actual origins are inexorably social, can be
socialized. We might add that Protocols intimates that society might ultimately be decolonized
because it would, after a time, no longer be organized from the imperial standpoint of Value. The deep
plurality of being, though suppressed in commodity reification and egoism alike, but in fact constituting
each and all, might at last be felt and actualized. It means, in short, that the other person might at last
become not a limit to your freedom, but the realization of it.
Note that no other major crypto project addresses the world in these terms. Nor do they think very deeply, if
at all, about the adjoined problem of sovereignty and subjectivity, or the cybernetics thereof. It
has become clearer to the participants in the ECSA project that the form many recognize as the sovereign
individual is but an iteration of the value form, an avatar of capital. But given these economic and formal overdeterminations of agency and the reign of this
type of sovereignty, we see that history, or at least collective survival, demands better chances. We have
had enough of egomania and nationalism. The significance of things on the ground must be registered and
economically expressed. To those ends, Protocols for Postcapitalist Expression is in pursuit of
something of a different order; something that must risk the increasing granularization and
resolution of computing and of the economy that computing has always expressed. Protocols must risk
this granularization and resolution because that is what is already happening. But collective
survival necessitates something that also simultaneously enables a detournement of extant economic
logics and practices. ECSA’s analysis recognizes that the concentration of agency, whether in the form of
the propertied individual or of the propertied immortal individuals called corporations and states, requires
the collapse of the concerns of others, of their perspectives and of their information. It is precisely the
refusal of that collapse that motivates the work presented in Protocols.
The book reveals another economic path than to have your interests collapsed as bank interest. The world is /
we are ready for an economic and computational grammar that is answerable in new ways. That also means
programmable in new ways, where programming by the many becomes both the way to answer economic precarity
and the means to posit and preserve a plurality of qualitative values. We will answer economy with economy!
The leveraged monologue of national monies, the leveraged computing architectures of privately-owned
platforms, the near monopoly on who can issue what kinds of monies and types of financial instruments,
including derivatives, must, if the people and ecosystems of Earth are to thrive, be delimited and, in their
current forms, swept away. All of these media, we now perceive, are not only financial forms, but also
informatic forms: programs in every sense of the word. They are integrated, interoperating systems, and are
systems of account beholden, ultimately, to little other than profit in nationally-denominated monies;
monies, we can remind ourselves, that are optimized by states and supported by their historical,
institutionalized forms of organizational inequality, prisons and warlike foreign policy.
ECSA understands these systems of account, whether conceived of as interfaces, databases, financial
instruments and ledgers, or as forms of money or money as capital, to be semantic forms; forms that
have meaning and thus compatibility and commensurability with one another, but also, and as importantly,
forms that put exorbitant pressure on life and its meanings. Today’s socio-economic systems
threaten insolvency, war and extinction. They threaten all forms of meaning-making that are close to the
flesh and close to the earth: desire, the imagination, consciousness, speech, writing, landscape, oceans,
the body, the self. They pressure meaning, living and life, and can do so because money is composed of a set
of contracts; contracts that, in effect, have subsumed, and then become, the social contract. That
subsumption of the social contract by the protocols of the media of racial capitalism is the ultimate
meaning of ‘the dissolution of traditional societies.’ The ECSA project, to create non-extractive,
disalienating, just economy and sociality, is given new impetus with this volume and the promise it holds. A
recasting of the current social contract has long been dreamt. At last, perhaps, we have an option on
postcapitalism; one that, by reimagining the who and the how in the creation of contracts, will allow us to
open and live in the spread between two basic futures: collectivism or extinction.
The ‘one last dangerous game’ proposed here feels correct and indeed compelling. It contends that, against
disaster, our species has some chance of survival where the odds increase if we can use collective
intelligence to wager livable futures. Whether in the form of decolonial resurgence, platform cooperatives,
or hospice, I cannot say, but to offer the care the planet requires seems to involve an even deeper entry of
the species and the bios into informatics and economics. It will not be lost on anyone that the digital
operations of these very things have already done so much harm.
The book in your hands or on your screen would be a new beginning. It represents not a settling of accounts
but a new mode of accounting and of being accountable to one another. A revaluation of values becomes
possible by means of what is here called an ‘economic grammar,’ a grammar for the assemblage of new
relations of production and thus new modes of production, and new forms of (collective) relation and
self-governance. The core idea is to express values differently, such that the qualitative concerns of any
and potentially all members of society may be expressed at once semantically and economically on a
persistent and programmable substrate. These values may be assembled by many parties and then used to
coordinate performances in accord with socially agreed upon and thus collectively mandated metrics.
‘Agreement’ here is a semantic and an economic term that, though formally accurate, is not quite adequate to
affectively express the character and indeed the feel of social co-creation ECSA sees as becoming
possible with a new grammar for the multitudes.
As a starting point among starting points, this text comes out of years of research at ECSA and offers the
most comprehensive treatment and latest refinements of a set of protocols based on an analysis of finance,
monetary networks, and the extractive processes of postmodern value production. A critique of this latter,
namely the capture of semiotic and other forms of social performances by ambient computing, has enabled ECSA
to endeavor to liberate social performances from such capture. ‘Performance’ in this text has emerged,
dialectically as it were, as the most general act of production; what is extracted on the job, at work, on
social media, in maker-spaces and in the arts. Always dialogical, performance can be taken as a category of
social interaction and world-creation that names the emergent superset for other productive capacities
designated by terms including labor, attention, attention economy, cognition, cognitive capitalism and
virtuosity.
Counter-intuitively perhaps, the strategy includes the generalization of the power to issue—to issue
financial instruments that not only fund co-creation, but create possibilities for speculation and
arbitrage. A capacity to express, issue, and wager on shared futures shifts the economic ground,
particularly for the smallest players who currently have no access to scripting economic protocols with
which a shared future might be wagered. Can we create with and for one another’s todays and tomorrows in
ways that cause less suffering and are more convivial than they could be were we to attempt to do it in the
capitalist markets? Can we use our powers of co-creation to siphon value out of the capitalist system in
order to build a collectivist postcapitalism? To be dramatic, part of the political answer to the obscene
leverage of class power and national power on the masses, is to generalize, which is to say democratize, the
power to write (co-author) derivative contracts (co-author since in these protocols, all issuance is
bilateral). It is time that the masses leveraged our claims, by creating our own economic networks with a
new grammar and co-created, optional rules of play. This power, made possible by platforming protocols for
cooperation around values creation, allows for an extended practice of community as well as the elaboration
of what Randy Martin (2013a, 2015; Lee and Martin 2016) called ‘social derivatives.’ The social derivative
is a cultural instrument that is wagered in social spaces already shot through with financial volatility. It
allows marginalized groups, in Martin’s words, to ‘risk together to get more of what we want.’ It is in this
way that the logic contained in Protocols, that allows for the mass authorship of social
derivatives, may well succeed in democratization where the internet failed.
While this power for anyone to write a derivative may sound esoteric (or even impossible and/or
undesirable)—and part of the book that follows this foreword is somewhat esoteric—a
breaking down the barriers to the publishing of derivative instruments means that, in a world already
rendered precarious by the history of racial capitalism, everyone (not just elites) may be better able to
manage their undeniable risk by organizing their economy, cooperatively and collectively, and in terms of
what is valuable to them. If neoliberalism taught us anything, it is that the way out of the problems of
capitalism cannot, and will never, be through the creation of more capitalism. That is why we have
reimagined the cryptotoken as a set of programmable capabilities (agreements) that may be enabled only when
recognized and thereby validated by peers. Their semantic content represents a wager that the relationship,
or agreement, they formalize expresses something of value (anything whatever) to both parties. Because each
party or agent is enabled in the network through composing themselves—by entering into a portfolio of
such tokenized arrangements that are in principle limitless—the wealth of each agent then becomes a
composite of the qualified interests of others.
The Revaluation of Value
A social derivative is a wager in the cultural sphere that responds to volatility in order that a local group
can ‘risk together.’ Protocols has tried to formalize a way to express those socio-economic wagers,
such that others can validate or join them non-extractively by means of their own staking and/or
performance. It becomes possible, at first in principle but later practically, to nominate and denominate
values and then to collectively organize socio-economic outcomes of any type that preserve, foster and
realize said values: differentiable, negotiable and socially agreed upon qualitative values. This is
economic expressivity. When many actors are offering such semio-economic proposals and performances on a
collectively-owned economic media platform, socio-economic actors such as ourselves may engage in a
multidimensional system of valuation and production attuned to anything whatever: clean beaches, dance
cultures, reforestation, spoken word, prison abolition, decolonial resurgence, blood free computing, and
much more. When we have a way of sharing risk, both by sharing stake (staking a performance) and/or offering
performance, in a variety of qualitative outcomes by means of a scalable peer-to-peer network, we get forms
of distributed risk and reward that can create a distributed form of awareness—a consciousness attuned
to the specific interests of many others. This awareness results from, and constitutes, a new form of
economic space and new form of economic agency: economic space agency. It will also transform
subjectivity/objectivity and the membrane between self and other.
Though this new economic language may sound like it requires a learning curve too steep for the ‘average’
person, the literacy and innovation will come, just as it did and does on paradigm shifting platforms such
as Facebook, Instagram and TikTok. Here, the emerging paradigm comes with the social programmability
inherent in expressivity directly linked to the programmability of economy. The postcapitalist economy will
be about creating new forms of social relations; new relations of production that are qualitative and
non-extractive. Collectively, we will script parameters that express our semantically based, qualitative
values, and collectively we will manifest these values. We may hope, and perhaps expect, that within a few
years or decades, folks will not be programming their fractal celebrity; they will be programming together
the nuanced worlds they actually want to live in and creating the relationships they want to have there.
There is much to learn, and much to be skeptical of. To answer the global challenges set forth by history
will require the input and discernment of millions if not billions of people—it is not a technocratic
endeavor. Already there are millions among us who feel the need for alternative economic forms and for a
type of radical economy and/or finance that answers onthe-ground problems of access to liquidity. The
movement towards basic income is just one expression of this desire. In Protocols what becomes
possible is basic equity founded upon ones’ social relations. Our requirement for emancipation is
not further dispossession of others or ourselves but expanded access to the social product, particularly for
those who do not have it. We agree with the growing mass need for our desires and our capacities to count
and be counted in ways that remand the benefits to those who sustain the world and remake it everyday.
It is not lost on us that, in the current economic calculus, a tree, an individual and even a people can be
worth more dead than alive, more incarcerated or encamped then free—and we hardly need to mention
deforestation, police killings, settler colonialism and genocide to make the point here. But this book,
though still incomplete in significant ways and offering more of a possible way forward than any as yet
definitive answer, offers what approaches a concrete plan; one that may move readers from increased
eco-social literacy to active participation in building an alternative economy. It would organize social
participation that will create greater literacy and expressivity even as it endeavors to collectively create
and thus instantiate, a new economic medium—an economic medium for the expression and collective
management of a postcapitalist economy; a medium that is socially and ecologically responsive, which is to
say, increasingly non-extractive because its interfaces are made to be just. The entire project stands or
falls on this wager. However, that said, the book is but a seed, one that only collective uptake, and with
it collective revision, can nurture and grow.
Lastly, the desire for non-, ante-, anti- and/or post-capitalism is in no way an invention of this text; what
feels new here is the method. I would say that it proposes a new way to mobilize what Harney and Moten
(2013) call the general antagonism, and with it, a new form of revolution. What would it be? A
detournement of financial processes and tools, a slow takeover of the economic operating system
occupying planet earth by those whose interests have been collapsed into bank interest. Indeed, it is the
incapacity to do just this granular and collective reformatting of the economy that has marked the
failure of previous revolutions. Thus far, beyond the initial desperation, beauty and romanticism of
revolutionary movements, we have mostly had various efforts at a seizing of the state that result in the
reintroduction and replication of the gendered, racial and hierarchical logics of capitalism. From the
Soviets, to the PRC, to scores of post-colonial states, we are familiar with the outcomes. The limitations
were both of imagination and technology; movements weighed down by default notions of centralization and
bureaucratic organization, notions that informed both emergent states and the discrete state computing that
would develop to run them and all the others. This time, with another century of struggle and know-how, if
we all listen to history and to the claims of the denizens of Earth, things may be different.
The ECSA project opens a spread on racial capitalism and endeavors to use its historically consolidated
capacities (our capacities), including the power of financial instruments and computing, to wager
on postcapitalist outcomes. Contrary to racial capitalism, the arbitrage on intelligence proposed here is to
reduce the cost to the planet for collective re-imagination and re-organization, while also collectivizing
the returns on the benefits of creating more convivial forms of life. We will reduce the price of survival,
in terms of violence to others, in terms of the individual requirements for the value-form (money), and in
absolute terms. Perhaps we will collectivize values creation and distribution/sharing to the point of
overcoming the value form of capital itself. In any case, by utilizing the accumulated knowledge implicit in
financial instruments and computing derived from, but not beholden to, capitalism, we will be creating a
grammar for postcapitalist economic expression. The ECSA vision might just open an option on postcapitalist
futures. This option would be one where we can risk together for non-capitalist outcomes, and do so from
within capital. As Jodi Melamed (2015:82) says:
Marx finds value itself to be a pharmekon: it is a poison because it is a measure of how much human labor
has been estranged and commodified by capital, yet it is also a medicine because it provides a way to
grasp individual human efforts as alienated social forces, which revolutionary struggles can turn toward
collective ends.