Not so much a genealogy as a fabrication of a canon, what many an accelerationist would unabashedly dub a hyperstition, albeit more retroactive. But what can we say of it? One can find within it interesting texts, particularly those by the post-'68 French philosophers, as well as those sprawling out of the Ccru of '90s Warwick (and Fisher's on-point summary). Yet there seems to be a disconnect between the libidinal-desiring acceleration, which would even entail an acceleration of the worst (le pire), politico-economically—and it is this, found in Deleuze–Lyotard–Baudrillard, that Benjamin Noys originally coined as accelerationism, and which also invokes the affirmation of Nietzsche and his fragment on "The Strong of the Future," obviously fed through a Klossowskian lens (a lineage—are affirmationism (another Noys coinage) and accelerationism just French Nietzscheanism?—notably absent in this little reader)—a disconnect, then, between this and much of the material of the contemporary discourse of accelerationism, which would much rather invoke rationalism, productivism (postcapitalism won't come easy—sad!), and (in/post/trans)humanism, with its orations to futurity, science-fiction, and Russian cosmism. A tendency, as Patricia Reed notes in the final text, more of reorienting than of accelerating proper.
"So," to quote Dolce & Gabbana, "which is the revolutionary path? Is there one?" ("[T]he truth is that we haven't seen anything yet"?)