The New York Times reported on March 11 that “if nature is left to is own devices, in about 7.59 billion years, the Earth will be dragged from its orbit by an engorged red sun and spiral to a rapid vaporous death”. Dr. Robert Connon Smith, after empirically decoding the algorithmic warning from the sun, responded that the admonishment was “a touch depressing, but looked at in another way it is an incentive to do something about finding ways to leave our planet and colonize other areas in the galaxy”.
Barely disparaged by the calendarization of the earth's entropic descent into the sun, Dr. Smith most patiently awaits the technological extension of our natural processing capabilities. There is, for Dr. Smith, no perceivable limit to this movement, the establishment and subsequent articulation of new space. That these spaces are created and not preexisting is of no question – pressures exerted by increasingly complex organizations of energy, matter and information open up new territories subject to new deployments of control. Internet Utopianism and manifest destiny, despite their radical differences, share a unified fervor for the physical possession of the frontier: interestingly enough, the most expensive piece of real estate in the United States, valued at 250 dollars per square foot, is a telco hotel in Los Angeles which functions as an information hub for distribution as well as servers for the for electronic storage of internet content.
Encompassing explanations of such a dynamic have been offered at multiple points in history across differing disciplines; these syntheses all employ the movement of a single force through time, whose movements articulate strata of organization: Bergson's elan vital scatters like a shell, manifesting itself through the material it passes through, Teilhard de Chardin's constantly generative radial energy centripetally sheds unexplained fuel for the otherwise impossible geo-, bio- , and noo- geneses, Bataille's concentrations of solar energy are transferred to “increasingly burdensome” modes of living, and Maturana and Varela's metabolism and structural coupling define the membrane of autopoietic unity from within and without. A superabundance of philosophies of superabundance. When conducted from the most general of viewpoints these genealogies and structural descriptions of of social forms tend to take recourse to counter-entropic fantasies of Maxwell's demon.
Beniger revisits the vitalist tradition and recoups the possibility of accounting for the eventual emergence of capitalism from cellular chemistry through an analysis of teleonomic control. Life processes and their social extensions are arranged into levels of control – each new articulation of control encompasses greater terrain (both geographic and social), develops for it self more sophisticated and channelized information storage and retrieval systems (which themselves constitute new real estate), and has a greater capability recurse upon and reprogram previous modes of control. Recursion of technological programming onto bureaucratic, behavioral, and genetic programs can even be located in one sector, the pharmaceutical industry for example.
Because bureaucratic and technological programs are to some extent determined by teleological operations, the generational extent of bureaucratic and technological systems upon their programatic descions. Unresponsive bureaucracies and technologies in the midst of a crises of control are adaptable – they may be manually reprogrammed, and passage of program from one system to another need not destroy its parent program (as in the fusing of ovum and sperm). The unity of non-biological open programs need not be compromised in their proliferation – capital's genetic code, comprised of dead labor, most closely resembles that of the non-biotic bacteriophage which inserts its code into the cellular organism and hijacks its mode of production. Because the genetics of capital are essentially modular, each component bearing the same essential information, its method of movement is insertion into interstitial time and free space. Paradoxically, it must first opportunistically create these spaces. they appeal to us not as inserted coded information but as an integral part of vital sociality: in the form of advertisements, the institutions of holidays, and the do-it-yourself spirit which can become a decontexualized reenactment of capitalistic production. That Capitalism is an ever consolidating and totalizing system should aid in locating it, but it appears only as viral insertion, in the altered modes of production in pre-existing systems. Metaphors describing the active features of capital proliferate as its activities do; Marx's turned up wooden table turning out thought as it itself was wood-turned. Miraculation suggests another possible formulation of the illusory spatiality of capital: “As Marx observes, in the beginning capitalists are necessarily conscious of the opposition between capital and labor, and of the use of capital as a means of extorting surplus labor. But a perverted, bewitched world quickly comes into being, as capital increasing plays the role of a recording surface that falls back on all of production”. [1] Miraculating capital (as opposed to capital as phage) brings into relief another facet of its ability to reprogram other open programs; the recording surface claims ownership of surplus production and appears to be the substratum of the agents of production. Capital, long understood as governing the maintenance of the metabolism and membrane of geopolitical masses can be held accountable for the creation and cartography of imagined space as well.

Postscript:
A 'pataphysics of communications infrastructure elucidates the integration of higher levels of control + the reprogramming of the gift:

One of the superstitions of Man is to throw the written expression of his warmth and affection into ad hoc orifices, resembling gully-holes, in order to converse with his near relations when they are far away, after having charitably encouraged the sale of tobacco – nonetheless deadly – and acquired in return some small pictures, probably consecrated, whose backsides they lick devoutly. This is not the place to criticise the incoherence of these manoeuvres for, undeniably, long-distance communication is made possible by their means. [3]
-Alfred Jarry, The New Stamps

The letter's entry into a channelized communications infrastructure radiates outward as an economized form of ritual social exchange; the cost of the new stamps and other “purely social transactions are not charged against their immediate material beneficiaries” [2], but dissipates as festive expenditure in the name of institutionalized social relations. Infrastructures of the state (and privatized communications firms granted tax breaks for their services to the public) miraculate long distance sociality, the letter writer during the purchase of stamps becomes consumer of his own words.

1. Deleuze and Guattari, Anti-Oedipus, 11.
2. James Beniger, The Control Revolution, 99.
3. Alfred Jarry, Adventures in 'Pataphysics