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VALUE/S VALUE/S Value/s Algotaylorism Exposition an Automatic Zine made with MACAO’s Archive Curated by from 2012 to 2019 Aude Launay macaomilano.org 13.02/26.04.2020 Exposed by La Kunsthalle Mulhouse Maddalena Fragnito and Emanuele Braga http://kunsthallemulhouse.com/ Common Intelligence by Emanuele Braga Abstract Common Intelligence by Emanuele Braga Abstract If the world is on fire it will not be an artificial intelligence that turns it off. What is needed is a Common Intelligence, a use of technology that can build a non-oppressed social body. What is beyond the apocalyptic singularity daughter of the anthropocene? What is beyond a technological drift that destroys energy resources? Social cooperation must be radically rethought and must distance itself from the modern project as an exasperation of control through the technical domain on nature and bios. We need to better understand how large-scale social cooperation is destroying the planet, creating economic inequalities, and the power of life and death along the lines of gender and race. The social cooperation that is destroying the planet and reproducing exploitation processes on multiple levels is inscribed in our bodies. We want to travel around the world with airplanes, have a big car, devote so much attention to the luminous screens of our social devices, we want these techniques of construction of social cooperation. But these same techniques control us, impoverish us, make us sad and fire the amazon. This ontological contradiction is interesting to me. Why do we value what oppresses us? This paper will follow an unconventional methodology: it aims to be an exercise in sharing questions and references, I will try to define the boundaries of a struggle and to identify its possible alliances. What do we value? Talking about value is not just an issue of money, finance, logistics, work automation and the cost of living ... Talking about value also means talking about what interests us. It is a question of body and subjectivity. Something acquires a value that we are willing to pay, only starting from the fact that we want it. We are willing to pay to realize ourselves, to build our future, to escape from our anxieties and fears, to satisfy our needs. In this sense, a question to start with is how does our desire work? Pierre Klossowski in 1970 writes La monnaie vivante (The Living Currency) and makes an important reading of the relationship between sexuality and capitalism. In short, he puts the theory of value in direct relation to the theory of desire. Foucault will write a letter to Klossowski in which he greets the manuscript as the most important text of the 20th century. In reading this text are these questions: what do we value? Why are we willing to work, to struggle and make all the sacrifices we make? And why is the value we give to things a social experience? That is to say, why does the desire to do something, give importance to something, define an economy, a circulation of values? But above all, why do those who acquire value are objects, needs, hopes, future scenarios, political projects, or an equivalent as abstract as that of money? Why in the face of the need to satisfy our impulses, which are different, amoral, libidinal, inconsistent, non-negotiable, do we construct objects, social architectures, fantasies of every kind in which we identify ourselves? Klossowski says that each of us is made up of a multiplicity of impulses that we cannot keep together. These impulses are contradictory and changeable, so instead of satisfying them we create ghosts, fictitious identities, to which we dedicate our whole life to satisfy. Instead of satisfying the multiplicity of our impulses, we build phantoms or fantasies, which we later wish to achieve. A blind faith in technology Imagination always creates a debt, says Klossowski. The concept of fantasy, phantasm, fiction is directly connected to the concept of debt. We invest in an object the expectation of what we do not have. Capitalism, which is not stupid, transforms desire into induced needs. We thus find ourselves wishing for a series of things to which we will dedicate our whole life, like a job, a series of objects and lifestyles that we cannot do without having or achieving. This imaginative force, this collective production of ghosts / fictions and the circulation of desire is what creates an enormous debt, to which we dedicate all our life and that of future generations to repay. And that's why we love, we want a good job, beautiful cars and beautiful women, being famous, social fictions that bind us and suddenly become undisputed social needs. Even Maurizio Lazzarato in La fabbrica dell'uomo indebitato, describes the debt as a permanent anthropological situation that defines the existence of the post-Fordist person. The imperative of having to repay a debt in order to be able to be successful, and the production of subjectivity that derives from it, in hindsight, has its roots more in religion than in secular political economy: "Forgive us our debts as we forgive our debtors ”. In the Our Father (Lord’s prayer), the most important Christian prayer, salvation is invoked in proportion to our ability to repay debts. And, again as Lazzarato points out, in German there is only one word to define both guilt and debt: “Schuld”. In modernist design, while fantasy creates a debt to the real, technology shows how to implement it. In short, capitalism transforms desire into the naturalization of certain needs, and need transforms desire into a functional program. This is how we move from a series of non- negotiable impulses to a functional program that defines what is useful to do. For this reason, there is no opposition between faith, trust, cooperation and technology. It is necessary to have faith and to cooperate (to obey the same protocols) to implement the program. In the modernist project faith in a collective project that must be realized goes hand in hand with the social algorithms we need to implement it. In The Question Concerning Technology in China: An Essay in Cosmotechnics,