SCENE I: Introduction
Revolutionary politics of 1968 in the United States shattered the ontology and epistemology of the revolutionary left, U.S. capital and the proletariat. New subjectivities and beings walk the planet. We are fundamentally different from the pre-1968 generation. We are constantly evolving and revolutionizing. As of yet, no analysis of this dynamic, especially in the American scene has been done. The rebellions after Martin Luther King Jr’s Assassination, was the most important event in U.S. history, if not all of capital’s history. And yet, in the United States, no one has properly theorized their importance for politics, organization, theory, and history. While France May 1968 and the hot autumn in Italy changed the imagination of the world, led to new subjectivities, and new theories, the ultra-Leninist and Maoist turn in the United States, did not allow for the full flowering of what 1968 meant on terms fit for the U.S. The events in U.S. cities were chalked up to spontaneity and lack of professionalism by the U.S. revolutionary left. This Leninist interpretation of history only sees the growth of organization as the benchmark of revolution. It confuses its own self with the self-valorization of the multitude.
At the same time 1968 is long past. Capital has continued to evolve and along with it–although not in direct parallel– the multitude. Yet the revolutionary left has stagnated in 1968. It is a problem across the spectrum. Intellectually leaps have been such as Insurgent Notes or End Notes, but so far failed to produce a class struggle logic tied to its own theories.
The new anarchist and communist organizations out of the Seattle 1999 rebellion, built more museums to Marx, Bakunin, Makhno, CLR James, Lenin and Luxemburg then subjectivity machines. Those who stayed out of this fray, were only too quickly assimilated back into the daily routine of capital.
These museums must now be destroyed. Upon their ashes a new flower must grow. This flower is the subjectivity machine. Hopefully a field full flowers of sorts will grow from the soils of the United States once again.
We must begin this process quickly, hastily, as the battle rages on between the multitude and capital on a global scale. Blow after blow falls upon the two bodies. Blood and skin fly every where. Sweat drips to floor mat. Every ounce of energy is needed to fight, to learn, and to adapt.
Communists, anarchists, or capital never imagined the state of affairs would last this long. The former predicted the defeat of the capitalist body. And capital predicted the placation and submission of the multitude’s body. And yet, this has not occurred. As of February 24, 2014, the echoes of the great year of 2011 fade away, but a new round has begun in Ukraine, Bosnia and Herzegovina, and Venezuela.
To even think of politics, life, love, organization, play, desire, work, or revolution without this interrogation is to see the world through lens of the past. It is to repeat the mistakes of the past, when the present needs the foresight of the future.
There is no going back. It is only towards the future that we will look towards and that future is communism.
SCENE II: The Historical Moment that Produced US by Insurgent Notes and The Holding Pattern by End Notes: Comments and Reflections
SCENE III: Theses of history, theory, organization, and politics
Hegel is dead. Hegelianism has exhausted itself. No current since 1968 has been relevant which has had a basis in Hegel.
Hegel’s great contribution was to the development of Stalinism and Maoism.
The tiny currents of Johnson Forest Tendency for example were brilliant in their usage of Hegel, but remained minuscule That was not an accident.
Lenin=Trotsky=Mao=Stalin. The New Economics by E. A. Preobrazhensky says it all. Their differences with each other were minor policy debates. Period. It is a historical accident that these tendencies hated each other. The sooner they form one super group, the sooner we can all be honest.
1968 and 2011
1968 broke history and broke Hegel forever. New forms of life such as the social worker and Black Power and the women’s movement changed the world objectively and the very people in the world. Today the new forms of life are singularities. If the militant, the professional revolutionary, and the cadre are all dead and exhausted, it is the singularity which remains.
2011 was an experience which tested many organizations in the United States. Almost all failed to live up to their claims. The balance sheet is devastating. This can only force a revolutionary re-examination of the last decade of organization building. Even the most ultra-left organizations had little impact on 2011. 2011 was a year of the multitude and in a single swipe the multitude cleared away decades of old theory. All that was left was a shards of broken glass.
SCENE IV: Hegemony versus Resonance
SCENE V: Organizational Forms of the Multitude
As of today every single revolutionary organization in the United States are anti-subjectivity machines. They destroy subjectivities. They reproduce subjectivities which belong to the past and not to the future. They are anti-subjectivity machines. They contain subjectivities. They trap subjectivities. They only give the subjectivities rules and tasks which must be obeyed. The subjectivities have no chance to explore, grow, play, and develop new forms of life. Has such an organization existed in the United States that proved otherwise: Industrial Workers of the World, Student Non-Violent Coordinating Committee are perhaps the only two. There are other groups which for a moment were subjectivity machines such as the Black Panther Party, but on the whole it too was an anti-subjectivity machine. No Leninist organization can be a subjectivity machine.
While Leninist organizations do create subjectivities, these subjectivities are alienated revolutionaries, who seek to impose power and the law of value on a supposed liberated multitude. The Leninist subjectivity is the most dangerous subjectivity. Under the guise of communism and freedom, it has corrupted much of the utopian aspirations of the multitude. We must destroy all Leninist organizations and such anti-subjectivity machines.
There is a new organizational form of the multitude which has yet to be understood, theorized, and ultimately built. What that is exactly is not clear. But it unlike anything which has existed in the past. Although, as mentioned earlier the IWW and SNCC are perhaps two important historical references.
SCENE VI: Subjectivities Machine
Capital and the multitude are in a contest to produce new ways of life. For capital such ways of life are equated with valorization. With the multitude, new ways of life are resisting such valorization to the best of our abilities, given the circumstances we face. Sometimes this means manipulating valorization. It is ugly often and difficult to see the continuity between such self-activity and revolution. We must penetrate the veil of mediation and see what is occurring.
In this struggle, new subjectivities are being produced. Capital produces capitalist subjectivities not only amongst the multitude, but also amongst capitalists. Barack Obama is not simply a repetition of John F. Kennedy or some other President of the United States. He too is a new subjectivity.
Today, we must analyze the new subjectivities being produced amongst the multitude. Some of these subjectivities are the rebellious prisoner, the paranoid, the indebted, and the graduate without a future. Only from there can we even begin to grapple with the questions of organization.
The constant generation of theory, analysis as central to a dynamic communist and anarchist movement and organization. This is in synch with the dynamic movement of capital. All that is solid melts into air, must be applied to ourselves as communists and anarchists. Permanent revolution upon the subjectivity of communists and anarchists themselves. Revolutionary organizations are not museums of politics, they are subjectivity machines, machines of desire, machines of creativity, machines of struggle, machines of play, machines of exploration, machines of constant and permanent change.
Subjectivity machines create futures and not pasts. Subjectivity machines are subtle if not profound displacements of space and time. They create poetry of the future and hence poets of the future. Subjectivity machines are future generators and not past generators. Subjectivity machines relish in the unknown the paradoxical, the whimsical the profound, the strange, and the bizarre. Most importantly subjectivity machines are unafraid of the future and change.
Nourishing singularities is different in a city such as NYC where new ideas, desires, and friends are a fingertip away from being realized. Young people in this city are a chaotic reflection of this. It only makes sense that any organization in NYC willing to keep up with the proletariat, will have to act accordingly.