“Is there another preliminary to the elaboration of play between forms-of-life, to communism?” (This Is Not a Program, 51)
Even
the production of living knowledge is contained and managed within the
system of capitalist relations, the capitalorganism desiring only to
reproduce itself ad infinitum.
In the production of its own desire as well as sustenance it devours
spatial and temporal autonomy in the forms-of-life, limits and composes,
concretely and dramatically, their behaviors, inter- and even
intra-actions: that which exists will have no function other than that
of auto-reiteration within frameworks it is coerced into. Our consent
and self-application within this system of relationships only serves the
interests of alienation, manipulation, and exploitation. Acceptance of
this constructed reality is the preliminary movement toward a revolution
of and for the commons. The recollaboration upon the commons is
concretely and decisively celebrated in the actions of individuals and
groups, who choose to engage in the world differently, collectively. The
collectivity is not a parliament, nor is it a shareholders’ meeting;
rather it is an intentional space in which people choose to discuss the
production of life, and each voice is given equal weight. These creative
dynamics are integral in the struggle against authoritarian capitalism.
There
is everywhere a crisis of representation, which is also a crisis of
participation - it is almost a Pavlovian crisis, because we condition
ourselves to it even as it occurs. The failure to act is rooted in an
epistemological uncertainty, a loss of faith in ourselves, so to speak,
because what has been given to us is not quite what was promised, like a
serious game getting out of hand. Yet it remains unquestionably ours,
being here and doing it as we tend to do, perhaps waiting just for
someone else to start doing something. We forget that this is nothing
but us, and consequently we are nothing but it, and it reflects our
image in grotesque, necrotic characteristics, outlandish juxtapositions,
fearful proportions. It is a dream of ourselves which upon us exerts
maniacal control. Selling our labor, we sell our minds and our bodies,
our lives themselves, employed in the project of our own negation.
Consumption
is a complexity, a web of equations both nurtured and whipped by other
equations. Primitive accumulation, along with all the socio-cultural
conditions accompanying this formatting of the distribution of wealth,
is the economic inauguration of this event, the beginning of the
revolution in the mode of production into which we have deposited our
faith, to which we have consented and been made to genuflect.
Play
adapts to the diversity of environments in which it is a possibility;
this is all environments. As immutable are the laws of mathematicians
there are laws which exceed their spectrum of government: universal
laws. And the law of the universe is concentrated auto-alteration, which
is the constant, transformation of the relationships between the
particulate systems who manifest themselves with such vivacity.
Characteristic of these experiential shifts is the yearning for change,
the song of the body, who is all bodies, gatherings of substantial,
though relative matter into expressive compositions, resembling their
creator inaccurately but acutely - that is to say in a manner expressing
its own positivity, a reality controvertible only in its capacity for
movement: shake and jive, samba, alternating rhythm and primal
idiosyncratism.
We
are bedecked in the spectacular desire-machine and its self-reproducing
eschatology, as surely as babies are somewhere born every minute and
less. We become witness to it only when we drop the charade, which seems
a frightful monolith in its composure. It it hard to make it fade, a
smoker’s blue halo, due to the fundamental conditions in and by which it
was produced, capitalism and his phallus-pillars. Yet it flickers. And
we may banish it like we’ve forgotten something, can’t quite remember...
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