The problem with materialism (Marx-Deleuze) is that is is a reaction against idealism (Hegel-Findlay), which is simply to say that it is an antithesis to the thesis that idealism represents.   The great open question for philosophy today is to rise above this opposition, to see materialism and idealism as two sides of the same coin, two aspects of a position which seemed absolute for 200 years or so but which is now revealed to be contingent from a new, higher perspective (synthesis - and by the way, this dialectic is far older than Hegel, and has no need of formal or autopoetic logics to be the motor of history).  The limit of accelerationism is that it is not able to carve out a position that is neither idealist nor materialist.  No matter how hard it tries, it has to align with either Plato or Nietzsche, because of an anti-theist pre-philosophical decision.   Theism is required to transcend this opposition, which is to say a resurrection of pre-Kantian notions of the divine virtues and the mystical apprehension of true reality.  But these must be united with the critical spirit of Marxism and psychoanalysis so that the new religion which this work will produce is a genuine step beyond secular modernity and not a retreat.   The mode of production beyond capitalism is none other than the kingdom of heaven prophecied by the Abrahamic religious lineage.  World history must be written with this thesis in mind, so that God may guide technological innovation beyond this mortal coil.