I had seen the banner before; it was made by the former dean of the School of Military Design at Pratt. The SMD dates back to World War II when the institute, rising to meet the moment, ran an Industrial Camouflage Program and recruited students on campus. Five alumni of the time, including Ellsworth Kelly, became known for their service in the “Ghost Army,” a unit that employed creative tactics—inflatable tanks, phony radio transmissions, even fake generals—to deceive German forces. Pratt leveraged their success and built lasting ties with the military, creating a new model of art school.

Too much has been made of origins. All origins are arbitrary. This is not to say that they are not also nurturing, but they are essentially coercive and indifferent —Dionne Brand, A Map to the Door of No Return: Notes to Belonging The white utopia was a black inferno. —Sylvia Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom: Toward the Human, After Man, Its Overrepresentation”—“An Argument,” The New Centennial Review 1610 The...

While there are notable exceptions, especially in literature and the cinema, on the whole the art of the “first responders” of the late 1940s and ’50s tended to stage the postwar nuclear age as existential tragedy rather than as a political issue. In his conclusion, Newman asks and asserts: “Shall we artists make the same error as the Greek sculptors and play with an art of overrefinement, an art of quality, of sensibility, of beauty? Let us rather, like the Greek writers, tear the tragedy to shreds.” In much 1950s art, the possibility of a total and remainderless destruction of culture and of life is evoked, yet at the same time symbolically conquered through the proliferation of tattered, ravaged, or starkly simplified and thereby sublime and existential forms. In 1958, during an antinuclear conference in Tokyo, the philosopher and antinuclear activist Günther Anders visited the memorial of the nuclear bombardment in Hiroshima. Its abstract arch, which only appeared symbolic “because the non-functional always suggests symbolism,” reminded him of American abstract expressionism and its endorsement by the US, even by the War Department itself.

Does climate change instantiate the “Kantian gap” between phenomenon and thing-in-itself, or rather actualize the Kantian correlation between mind and world, of which the thing-in-itself is the irrelevant remainder? As Déborah Danowski and Eduardo Viveiros de Castro have argued, “We can see the irony of our predicament as that of a catastrophic terrestrial objectivation of the correlation”—in other words, “human thought, materialized as a giant technological machine of planetary impact, effectively and destructively correlates the world.” If the productive abstractions of modern technoscience—this weaponized, transformative, operative logos—have remade the world, they have done so through the “actually existing linearity” of GDPs and CO2 levels.

Sunshinism is our bright new horizon: the framework, culture, and spiritual practice of homotechnicus—the outcome of our ontological mutations following in the image of thermonuclear weapons. It is a life-giving force but a decoy. As a belief system, it maximizes our smiles like coins; its ritual is based in sun salutations that prostrate the body toward a technological sun a thousand times the size of our own; its framework dissolves all traditions and all religions, simultaneously uniting...

My anarchy obeys subterraneously a law in which I deal occultly with astronomy, mathematics and mechanics. And my hunger is fed by these putrefying beings in decomposition. My rite is a purifier of forces. But malignancy exists in the jungle. I swallow a mouthful of blood that fills me entirely. I hear cymbals and trumpets and tambourines that fill the air with noise and uproar drowning out the silence of the disc of the sun and its marvel. I want a cloak woven from threads of solar gold....