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* [[File:Nietzsche.png]] Friedrich Nietzsche | * [[File:Nietzsche.png]] Friedrich Nietzsche | ||
* [[File:LeftCom.png|link=https://polcompball.miraheze.org/wiki/File:LeftCom.png]] Amadeo Bordiga | * [[File:LeftCom.png|link=https://polcompball.miraheze.org/wiki/File:LeftCom.png]] Amadeo Bordiga | ||
* [[File:Surrealism2.png]] Andre Breton | |||
* [[File:Surrealism2.png]] Antonin Artaud | * [[File:Surrealism2.png]] Antonin Artaud | ||
* [[File:Superfash.png]] Julius Evola | * [[File:Superfash.png]] Julius Evola | ||
Revision as of 03:49, 17 February 2024
Carcosan Communism, is, simply put, the only alternative to Capital. What are my goals, you may ask? To realize an entity which as of now exists only in the past and the future, but never the present: That entity known as communism. I support the decadent, the profane, the vulgar, the free, the foolish and the mad.
Political-Philosophical Views
Postmodernism
Post-Structuralism
Materialism
Nietzscheanism
Stirnerism
Dark Deleuzianism
Vague, Illiterate Accelerationism
Postgenderism
Libertarian Marxism
Post-Civilizationalism
Impossibilism
Esoteric Socialism
Praxis
Insurrection
Illegalism
Propagandizing
Technology
Biomechanicism
Bio-Transhumanism
Cyberfeminism- Biological Anarchy
Aesthetics
Surrealism(Look at Wladislaw Beksinski's Dystopian Surrealism)- Biomechanicism/Body Horror(H.R Giger, White Phyrexia from MTG, Warframe)
Cosmic Horror
Aims
Realized Solar Economy- Universal Aristocracy
"Religious" Views
Technocapital as a Real-God
Communist Social Relations Replacing Religious Ones- Sorelian Mythos
Occult Posthumanism(Numogram, Time-Sorcery, Hyperstitions) (still learning)
All Systems as Conscious
Carcosan Fundamentalism
The Critique of Capital
To properly critique capital, one must first understand it's nature. And to understand it's nature, one must understand the accursed share. The accursed share is that share of resources which exists after the maintenance of a system. Take, for example, an animal. When this animal consumes food, it expends most of this energy on maintaining itself. However, there is frequently a portion of this energy which cannot be reinvested into maintenance; Instead, it is stored as fat for later use. This is a perfect representation of the nature of the accursed share. Capital is simply a method of spending the accursed share. Capital is a process in which the accursed share is spent on creating more resources. For example: In a capitalist economy, surpluses are spent on producing more surpluses. In capital, the accursed share is basically utilized to produce more accursed share. This is the circuit of capital: E-G-E. Expenditure, growth and expenditure.
Communism, on the other hand, is any non-capitalist usage of the accursed share. This can be found in abundance in nature, where the productivist logic of E-G-E does not necessarily exist. The accursed share is instead utilized as reserves, for non-essential processes, etc. Now, one might ask: What is the issue with this productivist logic, this capital-circuit? Well, you see, the issue lies in its civilized, moral, and human nature of capital.
Capital is the essence of civilization; The two are identical, in fact. It is the capital-circuit which gave rise to civilization and it is civilization which keeps it in place. Civilization is basically a tool of capital. Morality, on the other hand, is not necessarily linked to capital. Instead, morality is a system of values utilized to justify and legitimize a specific system of power-relations. Now, in our case, the relationship between capital and morality is quite complex. While capital has existed since the beginning of civilization, it only began the formal subsumption of civilization into it during the collapse of feudalism and the rise of capitalism as an economic system. When the formal subsumption of capital began, prior moral systems collapsed and new, rationalist systems emerged, such as Humanism and Enlightenment Thought in general. However, this morality was, ultimately, too focused on human desires and needs, as opposed to the needs of capital. And so, with the dawn of the real subsumption of capital, rational humanism was phased out in favor of a purely productivist system of morality. In this system, something is determined to be good or bad depending on whether or not it contributes to, or, more accurately, whether or not it is opposed to, growth. Observe, for example, the LGBTQ+ movement. It has slowly been assimilated into capital because it can both A) contribute to growth and B) not oppose it. In essence, the morality of things in contemporary capitalism is determined by their relationship to capital. As such, capital is far from amoral.
Capital is, indeed, highly moral. It has fixed values, or, one fixed value: That of capital. Capital, is, however, rather decadent. It questions, negates and transforms old values. However, it does not do this endlessly, but instead negates only those values which are dangerous to its goals. Ultimately, capital is a moral, civil and non-decadent system. This is why the proper decadent and the proper amoralist ought to oppose capital: Because it is simply playing at being amoral, at being decadent. Capital is the end of change and the end of free time. Capital is the end of decadence, ultimately. It is the crystallization of a specific set of values and their immortalization. So then, what is the opposite of it?
The Mythology of Communism, and the Process of Profane-Sacred Synthesis
See also: Sorel, Lunacharsky, Land, 
Bataille
In Lunacharsky and Bataille we see two interpretations of the nature of religion. The Lunacharskian goes something like this: Religion is a tool of the ruling class, a form of ideology utilized to cement the present order of things. The Bataillean: Religion is a system of reverence for the sacred/apollonian and revilement for the profane/dionysian. These two views appear to conflict with each other, to be separate and divided. It is not so. Both perspectives draw from Nietzsche and Marx in viewing faith as a set of myths and notions that reinforce the existing state of reality. Bataille, however, uniquely noted the relationship between the sacred and the profane.
The profane is the worldly, the existent, the low and the revolting. The sacred is the spiritual, the inexistent, the high and the beautiful. The sacred and the profane exist in a constant state of tension with each other, especially with in the mind of the human. The human simultaneously embodies the profane and strives for the sacred. They embrace what doesn't exist and despise what does, but they must then despise themselves! They hate that which is unknown, for they do not know themselves. They are lost in imagination and mythology, in the worship of the sacred. But beneath the sacred lies the profane. The sacred is essentially a higher level, a celestial reflection of the profane. And it is in moments of festival that we see their intersection. During the festival, the profane is performed in reverence for the sacred. Sinful, profane acts are partaken in in order to somehow honor the sacred. The sacred is dragged to the border, and its lips brush against the profane.
During these moments, the apollonian nature of the sacred comes into conflict and synthesis with the dionysian profane. The heavens and the hells are brought dangerously close to each other. And yet, the two are one! The sacred, as previously stated, must be based upon the profane! And the profane, of course, exists before the sacred, regardless of what the mythologies say! So then, the sacred is simply the distorted profane!
So how does communism relate to religion, the profane and the sacred? Here we must draw from Lunacharsky. As Lunacharsky recognized, there are good elements within faith: Brotherhood, fervor, belief, love! And that fierce devotion to the sacred, can it not be utilized? Communism dissolves class, and so it dissolves religion as we know it. Instead, it introduces what one might call an Profane Atheology: Reverence for the profane! The fierce devotion can be directed towards change, towards love and hate! The synthesis of the sacred and profane occurs when we begin to revere the profane. It is through the intensification of the festival, the bleeding of the sacred into the profane that communism becomes religious.
The Hyperstitional Myth is incongruous and yet identical to reality: It is a distortion that retroactively distorts the undistorted into itself. Capital, for example, is a Hyperstition. It is a set of ideas that through their very existence realize themselves. It is also a Myth: It is an idea which life is devoted and sacrificed to, it is a narrative. And communism can be a Hyperstition too, another Myth. Communism is a semiotic infection: It attacks the mind and takes it over, turning those it has infected into communistic cysts, bursting with infectious amniotic fluid. It exists only after the end of time. It is not real, it is irreal. And through its irreality it realizes itself! We must pursue communism with a religious level of devotion! We must become its heralds and its saints! We must reach Carcosa! Onwards, comrades, to the King!