Benjamin Noys’ Malign Velocities: Accelerationism and Capitalism (Zero 2014) is a really impressive little book not because it offers a scathing critique of the accelerationists – a panzer tank to squash a gnat anyone? – nor because it pierces the commonplace anxiety that everything is speeding up – in a stagnant phase of capital accumulation, that speed hype is particularly transparent. No, I like the book because Noys loves the word equivocation and uses it with dextrous abandon. First of all Marx on India, p9, equivocal it ‘appears’, on the results of British colonial plunder in India (the footnote to Aijaz Ahmad will be worth following up, since limiting Marx’s discussion of the subcontinent to only the first of a great many NYDT articles on India perpetrates a fraud). This pattern is established early – the accelerationists believe the worst will produce the good. Variations on the theme abound – and it cannot but leave us saying ‘yes, but’. BUT, the best parts of the book do not owe much at all to the avowed ‘enemy’ here – the discussion of Bataille and Godard – Bataille is ‘equivocal’ on 76 – is the shit. Literally, and the excremental analysis of capitalism accords well with, after all, Marx’s own assessment of economics – he wanted to be done with that shit. Then a chapter on Brecht and Benjamin – ‘equivocal’ on 90 – gives a deep and careful evaluation of the train brake metaphor, observing actual wrecks and actual saves where the brake interrupts disaster. That Benjamin can be offered as the theorist impatient with waiting, 92, is perhaps somewhat sad given his end, but there is much to learn about the more cuddly of the Frankfurt School theorists. A pity though that Adorno is described as ‘mordant’ (41) only to be (unintentionally) plagiarised later on where the two torn halves of a culture that cannot be put back together is lifted from Adorno’s critique of Benjamin without acknowledgement (98 – Adorno to Benjamin 18 March 1936). Equivocation indeed, but who can disagree with great bon mots such as ‘The “left” failing to go all the way to capitalism (and not all the way to the left…)’ that would exempt us from heading with Nick Land towards ‘neo-China’? Instead, this book will tarry with Lyotard, Sade, Stalin, Lovecraft, D&G, Gibson, Detroit Techno and Pynchon (with Adorno again too simply ‘pessimistic’ 45 – could we not be equivocal here too?). The lessons on the USSR and Trotsky are well-taken, the section on Lukács, HArdt/NeGri, Badiou impressive, the Benjamin heartfelt. Noys’ will neither be rushing to the handbrake nor pushing the pedal to the floor – his opposition to privatization and outsourcing of services, for campaigns which offer a return to public control, to ‘protect benefits’, to ‘sustain social and collective forms of support’ and to ‘attack’ the way ‘work is supposed to account for our own self-reproduction’ and its ‘ideological and material role’ in the ‘validation of citizenship’ (99) all seem eminently reasonable and sound parts of a Marxist critique. It is not rocket science. My petty concerns about a citation for Adorno do not disqualify this as a near flawless book, except perhaps for the false publicity it gives the woolly thinking of accelerations, futurists and fascists beneath Noys’ elephant gun. Crush them in the egg I agree – I suppose there need be no equivocation there. This is a welcome call to join the struggle against the total commodification of our lives.