Adam Cowart, a member of our Emerging Fellows program explains the term hyperstition in his twelfth blog post. The views expressed are those of the author and not necessarily those of the APF or its other members.
Previous posts have explored various ways in which the real economy may or may not be real in the future, utilizing the concept of hyperstition, the combination of “hyper” and “superstition”, which refers to the process of ideas becoming reality in our culture. More specifically, how new realities manifest in the economy.
While perhaps the academic study of hyperstition and its effects and influence on late-capitalism is relatively new, the conceptual underpinnings are not. One of the most well-known lines in the Bible is “And the word became flesh and dwelt among us” (English Standard for those wondering). In our current age, the capacity for words to dwell among us, in the various forms of social media in general, twitter in particular, and our latent inventiveness in turning ideas into reality, has led to a powerful and reinforcing loop between the word and flesh.
The myriad ways in which this has influenced our economic systems have been explored, though far from exhaustively. We’ve looked at the nefarious means by which late-capitalism will continue to mine the nooks and crannies of everyday life for growth opportunities, including trauma-related world building in the form of imaginary paracosm economies, and the incredible ecological strain of consumers shifting from “having” to “being” consumption patterns. In the virtual realm we’ve considered whether AI entrepreneurs pumping out transient products and services will cause our much admired entrepreneur to go extinct along with those who face the future challenges of virtual foraging. Finally, we’ve delved into the implications of the grand performance of scarcity in a post-scarcity world, the hamster-wheel of sub optimization brought on by situated innovation and, of course, back to where we started our journey with pigeon Ponzi schemes going up in smoke.
Of course, our fiction to reality process is far from linear. And it is far from monolithic. With the most recent rise of nationalism, with left and right in a constant oppositional state of becoming far-left and far-right, we’ve also seen the proliferation of folk economics. This rejection of globalism for localism, whether practical or not, has likewise bred a plethora of local, culturally and economically ingrained hyperstitional realities. Reality and economics is now situational. The economy is both great and terrible.
We have been referred to grandly as “The Weather Makers”. Perhaps of greater concern is our inconsistent ability to be “The Reality Makers”. Still far from clear is how this will manifest in the future, where reality is customizable and up for debate.
As for the Pigeon King story I began this series with, I recently attended a play in rural Ontario, a matinee production, called “The Pigeon King”, based on the true story in which a man built a Ponzi scheme empire selling pigeons. Or, perhaps, he was just a bad businessman. Regardless, economic abstractions had given way to tangible pigeons, which had now given way to a theatrical performance. Fact had come full circle back to fiction. After the play finished, the performers took their bow. But we weren’t done yet. The performers encouraged us to open our programs. In the program was a folded paper pigeon. They told us to pull out the pigeons and then, on the count of three, we launched our pigeons into the rafters of the theatre. A theatre full of old people, laughing, suddenly children again. A sad flock of paper pigeons trying to take flight, sputtering out, before being snatched back up and tossed a few feet further. Up on stage the actors and the musicians watched. The audience and performers had switched roles. I noticed the fiddler. He didn’t play now. Didn’t fiddle. Just watched us. Content.
© Adam Cowart 2018