By Benjamin Noys (editor)
Do we locate possible choices to the failed radical tasks of the twentieth-century? What are the potential types of fight at the present time? How can we struggle again opposed to the distress of our crisis-ridden current? "Communization" is the spectre of the instant fight to abolish capitalism and the kingdom, which haunts Europe, Southern California, and at any place the true abstractions of worth that form our lives are contested. Evolving at the terrain of capitalism new practices of the "human strike," self sustaining communes, profession, and insurrection have attacked the alienations of our occasions. those symptoms of resistance are scattered and feature but to coalesce, and their destiny is intentionally precarious and insecure. Bringing jointly voices from inside and out of those currents Communization and Its Discontents treats Communization as an issue to be explored instead of an answer. Taking within the new theorisations of Communization proposed by means of Tiqqun and The Invisible Committee, Th???©orie Communiste, post-autonomists, and others, it deals serious reflections at the probabilities and the bounds of those modern kinds, innovations, and strategies of fight. individuals contain: Alberto Toscano, Nicole Pepperell, Anthony Iles, Marina Vishmidt, Evan Calder Williams, Jason E Smith, Th???©orie Communiste, Endnotes, Jasper Bernes, John Cunningham, George Ciccariello-Maher, and Alexander Galloway.
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Extra info for Communization and its Discontents: Contestation, Critique, and Contemporary Struggles
23 But the ‘we’ that rejects this imposition is still a voluntarist subject; its disavowal of the ‘self ’ remains only a disavowal, and the replacement of this by more interesting-sounding terms does not get us out of the problem. In taking the imposition of the ‘self ’ upon it to be something unidirectional and purely external, the ‘we’ posits another truer self beyond the first, a self which is truly its own. This authentic selfhood – ‘singularity’, ‘creature’, ‘living flesh’ – need not be individualistically conceived, yet it remains a voluntarist subject which grasps itself as self-standing, and the objectivity that oppresses it as merely something over there.
But now, in the struggle over this division, it is paradoxically in the proletariat’s definition to the very depth of its being as a class of this mode of production, and as 52 The Moment of Communization nothing else, that it is apparent in practice, and in a conflictual way, that its existence as a class is the limit of its own struggle as a class. This is currently the central character of the wage demand in class struggle. In the most trivial course of the wage demand, the proletariat sees its own existence as a class objectify itself as something which is alien to it to the extent that the capitalist relation itself places it in its heart as something alien.
Proletarians ‘are’ not revolutionaries like the sky ‘is’ blue, merely because they ‘are’ waged and exploited, or even because they are the dissolution of existing conditions. In their self-transformation, which has as its point of departure what they are, they constitute themselves as a revolutionary class. The movement in which the proletariat is defined in practice as the movement of the constitution of the human community is the reality of the abolition of classes. The social movement in Argentina was confronted by, and posed, the question of the relations between proletarians in employment, the unemployed, and the excluded and middle strata.