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The proletariat are not silent and passive players in their struggle, they do not sit back and only act in reaction to the actions of capital, not at all. On the contrary, they play a much heavier role as the slayers of capital and its bourgeois meat hooks, they are active participants indeed, and especially in such a condition of chaos and uncertainty. What do I mean by this?
The proletariat are not silent and passive players in their struggle, they do not sit back and only act in reaction to the actions of capital, not at all. On the contrary, they play a much heavier role as the slayers of capital and its bourgeois meat hooks, they are active participants indeed, and especially in such a condition of chaos and uncertainty. What do I mean by this?


A new development has taken place in the last century. The proletariat has, even in its weakest moments, has developed a new and more potent form of its own vibrant subjectivity and spontaneity, one particularly threatening to our lord capital, it is a spontaneity that capital must crush. Through the unions, the councils, and various other means, the proletariat has been able to, even while working within the confines that capital allows it to affirm itself against aggression, and at various brief moments, has been able to use its spontaneous nature to ray mass destruction upon capital. It has self-organized itself at many times into a machine fueled by the temporarily freed desires of itself. It has been made clear by the proletarian struggles, their struggles to affirm themselves against capital, that the proletariat is an irreducibly autonomous force, one capable of standing up to the fiery dragons of the current order. However, such anger and force by itself has shown itself to not be strong enough against capital, as it is still directionless. Using such a disadvantage, capital has been able to crush such a destructive machine and use it to its own benefit before it even gets a chance to enact its real force.
A new development has taken place in the last century. The proletariat has, even in its weakest moments, has developed a new and more potent form of its own vibrant subjectivity and spontaneity, one particularly threatening to our lord capital, it is a spontaneity that capital must crush. Through the unions, the councils, and various other means, the proletariat has been able to, even while working within the confines that capital allows it to affirm itself against aggression, and at various brief moments, has been able to use its spontaneous nature to ray mass destruction upon capital. It has self-organized itself at many times into a machine fueled by the temporarily freed desires of itself. It has been made clear by the proletarian struggles, their struggles to affirm themselves against capital, that the proletariat is an irreducibly autonomous force, one capable of standing up to the fiery dragons of the current order. However, such anger and force by itself has shown itself to not be strong enough against capital, as it is still directionless. Using such a disadvantage, capital has been able to crush such a potentially destructive machine and use it to its own benefit before it even gets a chance to enact its real force.


Our post-modern world is a chaotic and even violent one. Every year, you here about violence and war here, an economic crisis here, nuclear threats here, the globe is in a tough position right now, it seems. Contrarily however, capital seems to be at its strongest. In the face of the forces of the spontaneous machinic bandits that want it dead, of anti-capitalist affirmation, capital is forced to either adapt or die. Capital, though inhuman in nature and frankly uncaring of what man thinks, only using them for its own benefit, can only be threatened by such spontaneous forces of social life, so it must always find ways to subjugate such spontaneous resistance to the machines of capital. This is the logic behind the many shifts in social organization of society in the past century, from societies of discipline to control, from national to international.
Our post-modern world is a chaotic and even violent one. Every year, you here about violence and war here, an economic crisis here, nuclear threats here, the globe is in a tough position right now, it seems. Contrarily however, capital seems to be at its strongest. In the face of the forces of the nomads that want it dead, of anti-capitalist affirmation, capital is forced to either adapt or die. Capital, though frankly uncaring of what man thinks, only using them for its own benefit, can only be threatened by such spontaneous forces of social life, so it must always find ways to subjugate such spontaneous resistance to the machines of capital. This is the logic behind the many shifts in social organization of society in the past century, from societies of discipline to control, from national to international.


We can understand this better through Mario Tronti's analysis of the cycle of composition, the partial escapes from capital and the partial subjugating by capital. When the proletariat affirmed itself and its desire, capital could not destroy such a war machine, it could only counterattack by attempting to stratify the desires of the proletariat through the further territorialization of social life, co-opting the war machine's energy and power for its own benefit. It must do this in order to survive, it is in its self-interest to do such a thing out of pure necessity to. Capital therefore develops through this process increasing abilities to suppress the spontaneity of its slaves.  
We can understand this better through Mario Tronti's analysis of the cycle of composition, the partial escapes from capital and the partial subjugating by capital. When the proletarian affirmed himself and escaped for a short while from the clutches of capital, capital could not destroy it completely, it could only counterattack by attempting to stratify the desires of the proletariat more and more through the further coding of social life, strangling spontaneity. It must do this in order to survive, it is in its self-interest to do such a thing out of pure necessity to. Capital therefore develops through this process increasing abilities to suppress the spontaneity of its slaves.  


Such a war machine as the workingmen is directionless in the modern century, it has no push or drive. It has the anger, the bloodthirst, the passion and desire, to reign terror on the institutions which repress it, of course! However, it has no direction or tactics to speak of in its current state, it has only been able to do anything within the roadblocks and the confined spaces that capital allows it to, and through only the means capital lets it. Spontaneity and the autonomy of such unconstrainted desiring power is therefore easily subjugated, keeping the proletarian in the metal chains of capitalist production.  
Such a force as the workingmen is directionless in the modern century, it has no push or drive. It has the anger, the bloodthirst, the passion and desire, to reign terror on the institutions which repress it, of course! However, it has no direction or tactics to speak of in its current state, it has only been able to do anything within the roadblocks and the confined territories that capital allows it to, and through only the means capital lets it. Spontaneity and the autonomy of such unconstrainted desiring power is therefore easily subjugated, keeping the proletarian in the metal chains of capitalist production.  


Therefore, what is to be done is nothing more than the organizing and the giving of direction to the proletariat to, allowing the spontaneous freed desire that powers such a war machine to flutter, to decode social life and individual desire from the mechanic stratification of capital and the state, slaying the dragon of capital. Communism as the movement to abolish the current state of affairs, must act as living, one that not just collective but individual, freeing desire from the stratification of capitalist machinic apparatuses. It must be a molecular movement, one that involves the freeing of all of life from the interference of capitalist territorialization. Everyday life is turned therefore into a battle ground of change and difference, actor against actor. It releases culture, language, education, etc, from capital. We therefore become the assassins of capital, challenging its dominance by our very affirmation of our spontaneity, our own affirmative passion and desire, we are our own liberators and the own drivers of our own revolution.
Therefore, what is to be done is nothing more than the organizing and the giving of direction to the proletariat to, allowing the spontaneous freed desire that powers such a war machine to flutter, to decode social life and individual desire from the mechanic stratification of capital and the state, slaying the dragon of capital. Communism as the movement to abolish the current state of affairs, must act as living, one that not just collective but individual, freeing desire from the stratification of capitalist machinic apparatuses. It must be a molecular movement, one that involves the freeing of all of life from the interference of capitalist territorialization. Everyday life is turned therefore into a battle ground of change and difference, actor against actor. It releases culture, language, education, etc, from capital. We therefore become the assassins of capital, challenging its dominance by our very affirmation of our spontaneity, our own affirmative passion and desire, we are our own liberators and the own drivers of our own revolution.

Revision as of 03:35, 5 November 2023


Self Insert
"People can really believe anything these days!" - Ismism

This page is meant to represent Jefbol's political views. Please do not make any major edits without their permission.


Coming svvn... be prepared for many more schizophrenic ramblings

I'll write shit here when I get the chance to/when I feel like it

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Beliefs

Philosophical and Economic Beliefs

The Divinity of Capital

It has often been a mistake of the naive and immature communists to underestimate the power of capitalism. These communists can only view capitalism as just another social relation, just an accumulation of money, something that can be easily controlled by humans. This is of course, nonsense. On the contrary to all of the blabber about capital as a human construct, we point out the less obvious about the nature of capital. Capital is not just the things we just outlined, it is a semi-conscious god above us, one not bound to the wishes of humanity but one that has risen above humanity in fact. It is an artificially intelligent being of its own.

Capital operates via a control system of negative feedback loops, a very discrete one that hides in plain sight yet seems almost invisible. Capital as a conscious and desiring being aims for the reproduction of itself, through the maximization of average return from every dollar of itself invested. This builds the grounding for the sensory inputs, the profit-rates generated from these investments. The individual bourgeois man acts as the vehicle for such a loop to happen, by looking at different profit rates and looking to see how to increase performance and profit. High returns, high returns, high returns, that is all that matters for individual capital. The capitalist therefore is only the machine by which surplus is converted in order to accumulate and expand capital.

Capital feeds itself upon endless coding of society, it must expand to reproduce itself into more and more spheres. On and on and on, it must territorialize, regenerate, subjugate, etc. It must shape society and humanity to fit its desires, using state apparatuses and biopolitical institutions to restrict and contaminate desire with its green rot, it must push consumerism onto the individual and the community to sell more commodities and to reproduce itself and its influence upon all of society. It expands into all spheres, from industrial capital to cultural capital to generalized social capital. It creates a factory of consumption and work across all of society, no longer is capital just about the circuits and loop systems of the economy, but of life as a whole. Most importantly, it demolished and tore apart the community by ruthlessly domesticating humanity into the city, tearing apart communal ties and forcefully cramming man into urban housing. This is not an artificial being that we may control however we like, not at all.

We are the slaves of a god that seeks to use as tools, to reproduce itself within. It uses us as mindless consumers and forced laborers to extract and then abstract our labor value so it can feast on it. It keeps us in a cold and depressing factory 24/7, not just the old industrial factory but the social factory. With this, it suppresses the power of labor, the power of spontaneity, the power of desire, etc. It creates new and new social institutions, all with the expressed goal of locking us in a state of master and slave.

It is because of this that it is quite appropriate to say that we are the slayers of the god of capital. The old god of Christianity died long ago, we killed him ourselves, but now we are tasked with killing the next god, the slaying of its priests and its angels. Now, we are, equipped with our poisonous spontaneity, the soon to be assassins of our god capital.

Civilization and the Death of the Gemeinwesen

The Origin of the Oedipal Family

The Economy of the Libido and the Commodity

The Parasites of the Intelligentsia

Political Beliefs

Notes on Modern Struggle and Spontaneity

The proletariat are not silent and passive players in their struggle, they do not sit back and only act in reaction to the actions of capital, not at all. On the contrary, they play a much heavier role as the slayers of capital and its bourgeois meat hooks, they are active participants indeed, and especially in such a condition of chaos and uncertainty. What do I mean by this?

A new development has taken place in the last century. The proletariat has, even in its weakest moments, has developed a new and more potent form of its own vibrant subjectivity and spontaneity, one particularly threatening to our lord capital, it is a spontaneity that capital must crush. Through the unions, the councils, and various other means, the proletariat has been able to, even while working within the confines that capital allows it to affirm itself against aggression, and at various brief moments, has been able to use its spontaneous nature to ray mass destruction upon capital. It has self-organized itself at many times into a machine fueled by the temporarily freed desires of itself. It has been made clear by the proletarian struggles, their struggles to affirm themselves against capital, that the proletariat is an irreducibly autonomous force, one capable of standing up to the fiery dragons of the current order. However, such anger and force by itself has shown itself to not be strong enough against capital, as it is still directionless. Using such a disadvantage, capital has been able to crush such a potentially destructive machine and use it to its own benefit before it even gets a chance to enact its real force.

Our post-modern world is a chaotic and even violent one. Every year, you here about violence and war here, an economic crisis here, nuclear threats here, the globe is in a tough position right now, it seems. Contrarily however, capital seems to be at its strongest. In the face of the forces of the nomads that want it dead, of anti-capitalist affirmation, capital is forced to either adapt or die. Capital, though frankly uncaring of what man thinks, only using them for its own benefit, can only be threatened by such spontaneous forces of social life, so it must always find ways to subjugate such spontaneous resistance to the machines of capital. This is the logic behind the many shifts in social organization of society in the past century, from societies of discipline to control, from national to international.

We can understand this better through Mario Tronti's analysis of the cycle of composition, the partial escapes from capital and the partial subjugating by capital. When the proletarian affirmed himself and escaped for a short while from the clutches of capital, capital could not destroy it completely, it could only counterattack by attempting to stratify the desires of the proletariat more and more through the further coding of social life, strangling spontaneity. It must do this in order to survive, it is in its self-interest to do such a thing out of pure necessity to. Capital therefore develops through this process increasing abilities to suppress the spontaneity of its slaves.

Such a force as the workingmen is directionless in the modern century, it has no push or drive. It has the anger, the bloodthirst, the passion and desire, to reign terror on the institutions which repress it, of course! However, it has no direction or tactics to speak of in its current state, it has only been able to do anything within the roadblocks and the confined territories that capital allows it to, and through only the means capital lets it. Spontaneity and the autonomy of such unconstrainted desiring power is therefore easily subjugated, keeping the proletarian in the metal chains of capitalist production.

Therefore, what is to be done is nothing more than the organizing and the giving of direction to the proletariat to, allowing the spontaneous freed desire that powers such a war machine to flutter, to decode social life and individual desire from the mechanic stratification of capital and the state, slaying the dragon of capital. Communism as the movement to abolish the current state of affairs, must act as living, one that not just collective but individual, freeing desire from the stratification of capitalist machinic apparatuses. It must be a molecular movement, one that involves the freeing of all of life from the interference of capitalist territorialization. Everyday life is turned therefore into a battle ground of change and difference, actor against actor. It releases culture, language, education, etc, from capital. We therefore become the assassins of capital, challenging its dominance by our very affirmation of our spontaneity, our own affirmative passion and desire, we are our own liberators and the own drivers of our own revolution.

Biopolitics, Political Territories, and the Theory of the State

Social Capital and Capitalist Stratification of Spontaneity

The Death of the Party-Form

Relations

Add an alias to this page if you want to get added

Messtarded Tier

Gemerald

  • Glorified Communism () - Very cool guy with very cool beliefs, perhaps the closest to me in terms of philosophical and political matches. I have little to disagree with.
  • Kimno Thought () - Even with our political and philosophical break with each other (me embracing post-structuralism and spontaneity), you're still quite good in your foundation and in your beliefs, though obviously with typical classical Marxian limitations, alongside your humanism.
  • Venatrixism () - My student! Very much like the above, but less well-read.

Gem

  • Nurulisme () - Very good analysis of for example, capital as a deity, which I for the most part agree with, along with a few other things. My main problem though is how you cling on to psychoanalytic and Hegelian nonsense, which makes it very confusing when you claim to be a Deleuzian at the same time, but otherwise fine.

Dust

Coal

  • Alstūdism () - Very cool as a person, but this blind petit bourgeois romanticism that you and the rest of the fascists hold dear is indeed vile, with it encouraging the self-desiring of his or hers' own repression by the abstract ideal of the "nation" and by such an ideal's militaristic fury.

Brimstone

Post-Post-Post-Post-Incomprehensible Tier

  • Voidvill Rajandeep () - I'm sorry but what the actual fuck is thi-
    • - Blud doesn't even recognize one of his students 💀
      • - I don't know what you expect from a demented old man as myself.
        • - What do you understand or comprehend at least of my thought?
          • - The actual concepts on there I get, I just don’t get how they all fit together into one.
            • - I thought I had finally made something sensible/understandable, but eh, thanks for giving me a writing style that works and frees the insides even if it is not really essays

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