Claim 1: Intense pleasure implies the end of all forms of work and of all restraint.
The e-factory has invaded the territory of everyday play. Illicit pleasures have been banned until they become profitable.
Knowledge establishes new templates of power. Nowadays, our apparent freedom to do whatever we like tends to show how whatever we choose only serves the economy. Marketable pleasures are more tedious than the boredom that produces them.
We are stricken with survival sickness is an upside-down world.
Everything is permitted except absolute pleasure.
In the heaven of trade, pleasure translates into the castrating need to endlessly produce. Redemption means paying up. The pure abstractions of celestial satisfactions console us, here below, with mere tears at pleasure cut short by e-production anxiety.
The economy clutches at life and play so hard it stifles them. And that is the end of an evolution.
Claim 2: The upside-down world might possibly right itself when proletarianization through work, "play", and constraint has no choice but to either perish or to put creative pleasure foremost.
Fundamentally, saleable pleasure panders to sexual impotence.
Life's reality does not accord with loves you can buy and enjoy retail. Life falls outside of production norms. The more life decays, the more admin reckons on the scarcity of intense pleasure and multiplies the number of survival pleasures on offer.
Are those who claim to be from the other camp, betting on the breakdown of commodity fetishism, on the end of the State, on the coming classless society, who between the cheese and the sweets start singing revenge songs that sound like marching boots, any different from their enemies? Do they reek any less of death?
To wait -- either patiently or impatiently -- for the final somersault of the old society that gobbles us and drags down into the whirlpool of its long agony is the way that dead men pass the time. It is like finding the market in boredom interesting.
No-one will right the world with any part of themselves which is itself upside down.
Claim 3: When history is about to undergo fundamental change, it manifests in individuals as a fundamental change in one's life.
The end of the working class also means an end to the proletarianization of the body. Class struggle is indissolubly in the street and in me.
The best obtained by rational constraint becomes the worst. Despite indignant protestations to the contrary, the vast majority only work to proletarianize themselves. Joyful libertarians praise idleness while feeling guilty for contributing nothing to revolution. It masks a deeper self-loathing, that glimpse in the mirror of an absent life.
Rejecting dominant society becomes as tedious and constraining as accepting it. One and the other obey the same master. The old world goes down skid row very well entirely on its own. No lesson is a good one. Where there is constraint there is work. Where there is work there is no pleasure.
A pleasure curbed is a pleasure lost. Obligatory pleasure replaces forbidden pleasure. And any return to the past merely attempts to gild what is only there to hold a price-tag.
Work is the opposite of creativity. From pleasure's diminshing returns comes the desire for real life. The psychosomatic landscape constantly modifies its profile in the collision between desire and their falsification via the economy. Survival sickness devours bourgeois-bureaucratic class and proletariat alike. The first lot identify with the death of the human species; the second let itself be caught in this trap, selling itself, unconsciously self-proletarianizing.
Let's fight for more fun, not for less pain.
Claim 4: We reverse the perspective of power by returning to pleasure the energies stolen by work and constraint.
Whatever represses pleasure will be destroyed by it. Doing things for hell of it lays the axe to the commercial tree and is a delight. Pleasure kills work. Rid your life of the odious need to work, to give orders and obey them, to lose and to win, ot keep up appearances, and to judge and be judged.
Submission to discipline is the strength of the State. It is never so powerful as when it can take advantage of self-denial. Reach a free state of spirit. Any temptation to live is an attempt to do so.
Unfortunately for those who spill their blood, it is a mistake to rail against the uselessness of salon revolutionaries, for no revolution succeeds whose fate was not sealed by an intellectual circle meeting in an upper room.
Loving gives a sense of fullness, an exhiliration like nothing else because the grip of trade is less blatant there than in the pleasures of eating, drinking, looking and travelling. If you don't make your own life you lose it.
Claim 5: Individual excitement is born in the moment of abolishing work, and becomes collective excitement when it joins in pranking the means of production.
The rhythm of business society overprograms the body to the dance of the carnivore, the cop, the terrorist, the bureaucrat, a dance of fear, contempt, humiliation and the seeking of revenge. Sabotage transforms assembly lines into amusement arcades, changes a warehouse into a free distribution center.
A wine glass bears the mark of profitability cut into each of its seductive facets. Even stolen, it is tainted with the infamy of price. The pleasure of draining it is smeared with the sticky thumbprint of business.
I would like all objects however trite to escape power's surveillance. It is impossible to enjoy anything made by work and constraint.
A front-runner of such a generalized move towards pranking the system is ecologist technology. Of course solar energy, soil regeneration and reforestation don't escape capitalism's extractions with its development of anti-pollution market. But behind such wheeling and dealing , there is a long-distance desire to recreate nature.
And nature does not exist.
Originally assimilated to divine power, the rule of nature meant the rule of gods, or, more accurately, of sorcerers and priests. Then nature became the object of work, an exploitable material. In the end it shares with the proletariat the doubtful privilege of being symbolized as an object but not as a subject.
And yet. A certain kind of nature responds to the systematic denaturation of the economy. Like, it is funny to wipe your nose -- and the rest -- on the serious scientific attitude, which is another name for serious profit accounting.
The will to live reduces the bogus miracles of commercial society to their proper proportions.
We will achieve by our own individual creativity what compulsion has never managed to make us achieve collectively. That is the Real basis for confederal, plurinational municipal-based assemblies of self-management.
Once desire's full aroused, my loves,
Essential talk may be a crime,
Or just doing bits of good with green slime.
With thanks for being browsed, thereof,
Until another time,
Your pleasurable pal,