Les camarades de la revue Théorie Communiste ont produit, pour les Archives Autonomies, un texte de présentation. Il nous apparaît très pertinent de le relayer ici, en cette période de chaos géopolitique et de quasi désert théorique. Une piqûre de rappel n'est jamais inutile pour continuer à faire connaître une revue dont nous sommes, c'est
Commentaire critique de "Bordiga : Facteurs de race et de nation dans la théorie marxiste" par R.S. La version du texte de Bordiga que nous commentons ici a été « récupérée » sur le net, en conséquence les références de pages ne sont que relatives à cette version. Première partie (24 pages) Reproduction de l’espèce et économie
Sur le passage de certains ultra-gauchistes à travers une assez courte unité de temps : les origines de la théorie de la communisation La rédaction de cet article a eu pour « prétexte » la publication en espagnol de la traduction du livre de J.-Y. Bériou (membre de Négation) Théorie révolutionnaire et cycles historiques (1973),
In most societies in our modern world, the mass consumption of meat has been made possible by its relative affordability through a combination of subsidies and economies of scale. But the relative affordability of meat calories is really subsidized through the externalization of costs through externalities like environmental devastation, human and animal suffering, and pollution.
Because the cost of externalities are not reflected in the cost of meat calories, it seems cheap. But this cheapness only makes sense in the context of the capitalist mode of production which externalizes environmental and health costs.
A society that has done away with the capitalist mode of production—whatever we can call it as degrowth/ anarchy/ communism—would reject the externalization of these externalities and consider costs no longer on the basis of monetary value, but on a holistic perspective taking into account mass suffering, environmental and health costs. Such a society will find that the mass consumption of meat is simply not worth the costs it inflicts in terms of suffering, environmental, and health.
Communization and revolution would change diets and meat-eating in a fundamental way more than a million individual choices to become vegan.
On the anniversary of the Haitian Revolution, I am reminded of how reflecting on an uprising of the enslaved forms a crucial part of my politics, which is proletarian self-abolition. When I talk of prole self-abolition, talking about the self-abolition of the enslaved is an important metaphor.
When the enslaved abolishes their own enslavement, we mean the abolition of slavery. The emancipated does not institute slavery in new forms; we cannot talk of the “slavery by and for the enslaved.” In just the same way, the “proletarian state” is incoherence because the state forms part of proletarianization. To speak of a “proletarian state” is as if to speak of a “prole-administered proletarianization” or perhaps a “proletarianization by and for the proletariat,” a notion as incoherent as the “slavery by and for the enslaved.”
The prole, just like the enslaved, cannot institute the means of their oppression (proletarianization, enslavement) over their own class as a means of emancipating their class.
Just as the emancipation of the enslaved means the smashing of the edifice of slavery, the emancipation of the working class means the proletariat abolishing proletarianization, not its reconstitution in new form “by and for” the proletariat. It means the self-abolition of the proletariat, a self-emancipation by a revolutionary process.
As one French ultraleft group said it best, the revolution would be proletarian by those who make it and anti-proletarian in its content. Proletarian revolution is simultaneously anti-proletarian revolution.
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#communism @communism #communization #communisation
Un camarade nous a envoyé la traduction d’un texte publié sur la toile ainsi qu’un « chapeau » de présentation. Dndf « Suite à un certain nombre de conversations avec Nathan Brown, auteur d'un ouvrage passionnant intitulé Rationalist empiricism et rendant compte habillement des thèses développées par Théorie Communiste, le philosophe Ray Brassier a récemment publié pour le
The riots in #France are cool and all. Breaking shit is great, it explodes capitalist normality and interrupts the valorization process.
But a revolutionary rupture is more than just breaking things, it means building something new. This can look like popular assemblies (some did emerge during the Yellow Vests moment), restoring production for needs under self-management, the occupations and communization of previously private spaces, exchange without money or mutual aid, etc.
I'm wondering if there's news to suggest the beginnings of any of these. We saw some of these emerge in the previous Yellow Vest moment in France, but generally France did return to status quo. Shall things turn out differently now?
communisation
L'Agenda Militant Indépendant
Abolisyonista