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|dislikes = Socialist Realism<br>Figurative Art<br>Capital<br>Barbie | |dislikes = Socialist Realism<br>Figurative Art<br>Capital<br>Barbie | ||
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}}[[File:Postcamel.png]] Post-Camelism is the ideology of Cholera/E Coli/Chlamydia Camel. | }}[[File:Postcamel.png]] Post-Camelism is the ideology of Cholera/E Coli/Chlamydia Camel. It can be conceptualized as a shift from Communization Theory towards a sort of [[File:Situ.png]]Situationist-Autonomism[[File:Auton.png]]. Essentially, their view is that the proletariat, while in the process of dismantling itself, must live anarchy and communism for itself, while simultaneously ensuring the suppression of both the liberal bourgeoisie and the reactionary bonapartists. The end goal of Post-Camelism is the dissolution of self-identity, the freeing of desire, and the destruction OF man as we know it. It is ultimately an attempt to recreate the communistic, selfless and attributeless godhood of the primordial soup from which life emerged. Endlessly decadent sex, merging unmerging dismantled machines. | ||
==Views ,,,or,,, something== | ==Views ,,,or,,, something== | ||
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*[[File:Situ.png]] Living Communism [[File:AnCommunization.png]] | *[[File:Situ.png]] Living Communism [[File:AnCommunization.png]] | ||
== | == Surrealist-Communism: Limit-Experience and the Preconscious == | ||
The relationship between the concept of surrealism and that of communism has only been analyzed in a purely correlational manner. It has been said that many surrealists were communists, and that is all. It has been noted that the two movements were linked. But what is the source of this linkage? Could it be that both surrealism and communism emulate a sort of primal call, a call for liberation and for unconscious freedom? | The relationship between the concept of surrealism and that of communism has only been analyzed in a purely correlational manner. It has been said that many surrealists were communists, and that is all. It has been noted that the two movements were linked. But what is the source of this linkage? Could it be that both surrealism and communism emulate a sort of primal call, a call for liberation and for unconscious freedom? This is what we will investigate. | ||
It is and always was a mistake to claim that surrealism attempts to emulate dreams. Surrealism, rather, seeks to walk on the border between the waking and sleeping worlds. And it is in this realm that we find the 'limit-experience'. The limit-experience is that event which seems so miraculous that it may as well be(but is not) impossible. Miraculous is a crucial adjective here. The miraculous is quite similar in nature to the limit-experience. It is that which seems impossible. In the delusions and psychoses of the schizophrenic, the trips of the psychedelic junkie, the deranged fantasies of the masochist and the cold embrace of death we witness prime examples of the miraculous, the limit-experience. What is fascinating about the limit-experience is that it dissolves conventional boundaries of emotion. In the face of events like death birth, hallucination and illusion, the intensity of feeling seems to break down the border between joy and sorrow, mania and depression. As far as anyone is concerned, the limit-experience is surreal in the purest sense, considering it is not wholely real, and yet, there it is! | It is and always was a mistake to claim that surrealism attempts to emulate dreams. Surrealism, rather, seeks to walk on the border between the waking and sleeping worlds. And it is in this realm that we find the 'limit-experience'. The limit-experience is that event which seems so miraculous that it may as well be(but is not) impossible. Miraculous is a crucial adjective here. The miraculous is quite similar in nature to the limit-experience. It is that which seems impossible. In the delusions and psychoses of the schizophrenic, the trips of the psychedelic junkie, the deranged fantasies of the masochist and the cold embrace of death we witness prime examples of the miraculous, the limit-experience. What is fascinating about the limit-experience is that it dissolves conventional boundaries of emotion. In the face of events like death, birth, hallucination and illusion, the intensity of feeling seems to break down the border between joy and sorrow, mania and depression. As far as anyone is concerned, the limit-experience is surreal in the purest sense, considering it is not wholely real, and yet, there it is! | ||
The limit-experience is, to me, the purest possible case of surrealism. Now, you may ask, where does this figure into communism? ( | The limit-experience is, to me, the purest possible case of surrealism. Now, you may ask, where does this figure into communism? From the get-go, surrealism and communism have been linked. The bravado for social change *inherent* in a surrealist conception of reality, that is, a conception of reality that offers a positive appraisal of what is seen by many as useless, impossible or mad, lends itself well to what Derrida might call the *eschatology* of Marxism. Surrealism, is, after all, just as much as any other ultramodernist artistic movement(futurism comes to mind,) eschatological. It studies and calls for the end of the world-as-we-know-it. And so too does Marxism. Now, what is the end that both Marxism and surrealism reach for? We can conceive it as cyclical. It is, in both movements, a return. A return to what? A return to the unconscious and the undifferentiated. What is crucial to both surrealism and Marxism is a fundamental oneness, or a beocming-one. Differentiation can be seen as the opponent of both. The surrealist opposes differentation on the grounds that the differentiation of the self from the outside, of the conscious from the unconscious creates only an oppressive stratification, as opposed to the liberatory oneness of the unconscious(or, perhaps more accurately, the pre-conscious?) | ||
Communism, mediated through the analytical and practical vehicle of Marxism, is also the proliferation of the limit-experience. How? Because it is a return to un(pre)conscious man. It is the dissolution of self-identity, of the subject-as-separate-from-the-world and the radical appropriation and incorporation of all into the self. And this is the most fundamental limit-experience there is. Now, some elaboration, some explanation, is required. How is communism a return to unconscious existence? Simply because, in a liberated communistic society, self-consciousness is no longer necessary. As society comes to resconstruct community, to return to community, the individual is no longer restricted in their action. They are liberated. Self-consciousness is the primary organ of restriction, of stratification, in the human psyche. It is, in essence, a circuit breaker for desire. It controls and checks the flows of will and ultimately stratifies them to no end. And in the primitive, communistic man, we do not find such stratification. We find free action. The individual acts according to their own interests and instincts, according to their desire, and actively actualizes these interests and instincts, this desire. The communist man is entirely responsive to their own desire, and thus is entirely or to some extent devoid of self-consciousness. The communist man is a return, they are a reproduction of what-once-was. It is likely that self-consciousness will not be eliminated in its entirety through the production of communistic social relations, but it is certain that its role will at the very least be diminished. And this dissolution of self-consciousness is, in itself, a limit-experience. It is a radical deconstruction of what it means to experience, and, thus, is miraculous in nature. | |||
Revision as of 13:59, 7 May 2024
Post-Camelism is the ideology of Cholera/E Coli/Chlamydia Camel. It can be conceptualized as a shift from Communization Theory towards a sort of 
Situationist-Autonomism
. Essentially, their view is that the proletariat, while in the process of dismantling itself, must live anarchy and communism for itself, while simultaneously ensuring the suppression of both the liberal bourgeoisie and the reactionary bonapartists. The end goal of Post-Camelism is the dissolution of self-identity, the freeing of desire, and the destruction OF man as we know it. It is ultimately an attempt to recreate the communistic, selfless and attributeless godhood of the primordial soup from which life emerged. Endlessly decadent sex, merging unmerging dismantled machines.
Views ,,,or,,, something
Red Terror
Political Dictatorship of the Councils, and thus the Proletariat.
Vanguardism
- Council System
Surrealism (return to pre-self-conscious existence)
Radical Feminism(Abolition of Gender, Family, etc.)
Construction of a Communist Mythos
Communistic Social Relations Replacing Religious Ones
Insurrection Against the Metropolis
Occupation Over Striking
Living Communism 
Surrealist-Communism: Limit-Experience and the Preconscious
The relationship between the concept of surrealism and that of communism has only been analyzed in a purely correlational manner. It has been said that many surrealists were communists, and that is all. It has been noted that the two movements were linked. But what is the source of this linkage? Could it be that both surrealism and communism emulate a sort of primal call, a call for liberation and for unconscious freedom? This is what we will investigate.
It is and always was a mistake to claim that surrealism attempts to emulate dreams. Surrealism, rather, seeks to walk on the border between the waking and sleeping worlds. And it is in this realm that we find the 'limit-experience'. The limit-experience is that event which seems so miraculous that it may as well be(but is not) impossible. Miraculous is a crucial adjective here. The miraculous is quite similar in nature to the limit-experience. It is that which seems impossible. In the delusions and psychoses of the schizophrenic, the trips of the psychedelic junkie, the deranged fantasies of the masochist and the cold embrace of death we witness prime examples of the miraculous, the limit-experience. What is fascinating about the limit-experience is that it dissolves conventional boundaries of emotion. In the face of events like death, birth, hallucination and illusion, the intensity of feeling seems to break down the border between joy and sorrow, mania and depression. As far as anyone is concerned, the limit-experience is surreal in the purest sense, considering it is not wholely real, and yet, there it is!
The limit-experience is, to me, the purest possible case of surrealism. Now, you may ask, where does this figure into communism? From the get-go, surrealism and communism have been linked. The bravado for social change *inherent* in a surrealist conception of reality, that is, a conception of reality that offers a positive appraisal of what is seen by many as useless, impossible or mad, lends itself well to what Derrida might call the *eschatology* of Marxism. Surrealism, is, after all, just as much as any other ultramodernist artistic movement(futurism comes to mind,) eschatological. It studies and calls for the end of the world-as-we-know-it. And so too does Marxism. Now, what is the end that both Marxism and surrealism reach for? We can conceive it as cyclical. It is, in both movements, a return. A return to what? A return to the unconscious and the undifferentiated. What is crucial to both surrealism and Marxism is a fundamental oneness, or a beocming-one. Differentiation can be seen as the opponent of both. The surrealist opposes differentation on the grounds that the differentiation of the self from the outside, of the conscious from the unconscious creates only an oppressive stratification, as opposed to the liberatory oneness of the unconscious(or, perhaps more accurately, the pre-conscious?)
Communism, mediated through the analytical and practical vehicle of Marxism, is also the proliferation of the limit-experience. How? Because it is a return to un(pre)conscious man. It is the dissolution of self-identity, of the subject-as-separate-from-the-world and the radical appropriation and incorporation of all into the self. And this is the most fundamental limit-experience there is. Now, some elaboration, some explanation, is required. How is communism a return to unconscious existence? Simply because, in a liberated communistic society, self-consciousness is no longer necessary. As society comes to resconstruct community, to return to community, the individual is no longer restricted in their action. They are liberated. Self-consciousness is the primary organ of restriction, of stratification, in the human psyche. It is, in essence, a circuit breaker for desire. It controls and checks the flows of will and ultimately stratifies them to no end. And in the primitive, communistic man, we do not find such stratification. We find free action. The individual acts according to their own interests and instincts, according to their desire, and actively actualizes these interests and instincts, this desire. The communist man is entirely responsive to their own desire, and thus is entirely or to some extent devoid of self-consciousness. The communist man is a return, they are a reproduction of what-once-was. It is likely that self-consciousness will not be eliminated in its entirety through the production of communistic social relations, but it is certain that its role will at the very least be diminished. And this dissolution of self-consciousness is, in itself, a limit-experience. It is a radical deconstruction of what it means to experience, and, thus, is miraculous in nature.