Machine intelligence is framed as a contemporary animism and a pathological extension of Theory of Mind: the Turing Test and Singularity discourse anthropomorphize computation while masking the political economy that actually structures “thinking machines.” Against pancomputational mystifications, intelligence is recast as sociomorphic and transindividual (via Vygotsky and Simondon), with machine learning functioning as capital’s encephalizing apparatus that extracts, normalizes, and amplifies social relations—making the central task not to build a One Mind but to politicize collective intelligence against computational capitalism.

Stages a genealogy of “autonomy” as techno-illusion and structural opacity—from early radio-controlled spectacle to Tesla’s fatal misrecognition—arguing that automation’s real danger is epistemic and political: the transfer of agency into black-box infrastructures that naturalize corporate power, alienation, and the erosion of comprehensible control. Against this death-drive of networked capitalism, proposes a counter-aesthetics of legible, hackable, and communal machine intelligence (dérive, random walk, street-level traps) where artists and activists subvert and reimagine automated systems as sites of shared meaning, resistance, and utopian possibility.

Philosophy is recast as a programmatic “recipe” for the emancipation and self-determination of intelligence: it treats the possibility of thought as a manipulable axiom whose multi-level intelligibility (logical, normative, causal, material) can be operationalized into new realizabilities. Artificial general intelligence names not a technofetish but the culminating demand of this program—thought’s self-artificialization beyond biological contingency—where time-general, inexhaustible ends organize practices and sociotechnical instrumentalities toward crafting forms of intelligence capable of rematerializing and surpassing their current conditions.

Recasts genetic code as a latent image-making apparatus, proposing that early life functioned as a proto-observer that imprinted binary/trinary environmental distinctions into molecular “memory,” and that evolution trends toward higher-resolution world-pictures rather than mere adaptive fitness. Mobilizing information theory, biosemiotics, and media-archaeological analogies between DNA inscription and neural visualization, it extends this model to speculative non-DNA alien perception while critiquing astrobiology/SETI as a biospheric drive toward self-recognition and cosmic companionship.

AI panic is read as a modern eschatology that misrecognizes contemporary recursive, cybernetic machines through mechanistic and anthropomorphic stereotypes (from Searle’s Chinese Room to “replacement” narratives), thereby obscuring machinic intentionality and the real stakes of reflexive computation. Against techno-optimist acceleration and cultural pessimism alike, the text calls for a prosthetic culture that integrates technical reality with plural human realities (bio/noo/technodiversity), breaks capitalist feedback loops of consumerism and prophecy, and reopens ethical-existential experimentation beyond end-times imaginaries.

A techno-utopian regime of universal immortality and total infrastructural mastery (telepresence, planetary colonization, managed reproduction) culminates in a crisis of finitude: when death is abolished, history and subjectivity congeal into exhausted repetition, rendering genius, love, and discovery culturally obsolete. Through Fride’s boredom, political dispute over biopolitical population control, and final self-immolation, the narrative critiques Promethean modernity and positivist progress by staging immortality as an entropic, Nietzschean “eternal return” that converts omnipotence into spiritual automation, making death the only remaining condition for renewal and meaning.