Author Archive
Reinventing the Underground 8 – 11
8. Walter Benjamin once said that the fascist political forms are the heightening of cacophonous expulsiveness to politically salvage capitalism from itself. The crisis in embedded liberalism and the rise of neoliberalism in the age of information revolution led to the algorithmization and essentialization of these forms to defer the capitalist collapse.
9. Another German, Heiner Müller records, “Mao Tse-Tung once said that as long as National Socialism was on the attack, it was unbeatable. It was an attack in a void, in empty space, a pure movement, without reserves. The moment the attack ground to a halt outside Moscow, it was over. The first stop was already the last.” Politics is about preparing for that “moment.” Our task today is to prepare ourselves for the time when the dark forces start having “intestinal spasm”.
10. In a different context, young Marx had identified the devil’s blind spots and their revolutionary significance. In his letters to Arnold Ruge written in 1843, he posed the possibility of systemic implosion:
“The comedy of despotism that is being played out with us is just as dangerous for him, as the tragedy once was for the Stuarts and Bourbons. And even if for a long time this comedy were not to be looked upon as the thing it actually is, it would still amount to a revolution. The state is too serious a thing to be turned into a kind of harlequinade. A ship full of fools could perhaps be allowed to drift for quite a time at the mercy of the wind, but it would be driven to meet its fate precisely because the fools would not believe this. This fate is the impending revolution.”
11. It is high time that we recognise that neoliberal capitalism perpetuates hyper-individualism and subjectivism, while putting them to a perpetual crisis too; and, stop open defecation that this leads to. We must return to the notion of the old mole on a look out for the “underneath reason”. What is needed today is to relive the “underground”, not to “repeat it” as it used to be, but to think, as Lenin commanded, “how to change its forms in a new situation, how to learn and think anew for this purpose.”
Reinventing the Underground 4 – 7
4. Spectacular political gymnastics – in which all of us are involved, left, right and centre – is a mere sign of anal expulsive personality that bourgeois liberalism and consumerist economy perpetuate – it is our instrumentalisation. The revolution in information technology has been mobilised to intensify and productivise this anal expulsiveness – you can see how the best minds of counterculture and radical thinking have been formally, if not actually, subsumed in this new enterprise through diverse corporate enclosures of the virtual space.
5. “The smaller a town the more richly it hums with gossip. There are no private affairs here. Gossip is the air we breathe.” (Coetzee, Waiting for the Barbarians) With technology, the whole world has become one segmented village, even serious thinkers and radicals inhale and exhale this air – gossiping about thoughts, ideas and politics.
6. Negative prefiguration in the form of communist solidarity practices is on “seeing” each other – with hugs, kisses and arms holding (“comrades-in-arms”), but now in the age of instantaneous “viewing”, solidarity is virtual and symbolic, it is reduced to emoticons and thumb signing (“you are doing good, keep it up”). But when we ultimately see each other we recognise and that’s all – virtuality has become our ideological reality in which we closet ourselves.(see Asimov’s The Naked Sun)
7. This public sphere of new media has transformed our reproductive domain to a factory – of bit production where variable capital is almost zero. Ideas and ideologies are discretized, reduced to bits, which are automatically recombined to produce newer ones.
Reinventing the Underground 3
It is strange that even self-professing hardcore materialists confuse the contingent with psycho-subjective factors, while reducing the objective to crude necessity. However, atoms of events like any atom are composed of nuclei and binding electrons. The matter of necessity is the nucleus, which is forever bound and negated by the electron-ic, giving shape to the contingent. Hence, our materialists would always consider the pilot – the psychic element to be the subjective and contingent factor. But in this story and in Kluge’s self-explanation, it is the corporeo-human element, i.e., “intestinal colic” which is “smarter” countering the necessary tendencies of “the age of asymmetrical warfare.” The objectification of our “head’s foresight” into general intellect – the machine paralyzing the psycho-human subject, forces our body to strike back. As Epicurus would have said, with whom Marx concurred, atoms do fall, but swerve. It is how the realm of “abstract possibilities” invades that of “actual possibilities”.
Reinventing the Underground 2
In an interview quoted by Devin Fiore in his Introduction to Negt and Kluge’s History and Obstinacy, Kluge explains, “If intestinal colic prevents the bomber pilot from propagating death in Iraq then his intestines were smarter than his head. And that the intestines do this dates back to a previous time. If the intestines’ ability to anticipate is greater than the head’s foresight — which is also artificially deadened again and again through education — then the intestines were the prophet. It concerns a reason that is underneath reason. That is the core issue.”(159)
Reinventing the Underground 1
In his tale “Unintentional Stroke of Luck”, Alexander Kluge narrates the story of a young fighter pilot of the US Air Force who was going to target a wedding celebration suspecting it to be the headquarters of a terrorist gang. But due to “a convulsive evacuation of the pilot’s bowels”, “intestinal spasm” that generated shame and confusion in his mind, the target was missed and “the missiles struck the swampy fields.” In the “age of asymmetrical warfare”, it is this unintentional luck which is “at least one possibility open, when all other luck fails.”
“If you can’t change the world, change yourself.”
“While Butler, needy wretch, was yet alive,
No generous patron would a dinner give;
See him, when starved to death, and turned to dust,
Presented with a monumental bust.
The poet’s fate is here in emblem shown,
He asked for bread, and he received a stone.”
Ultimate!!! Marxism is really going big and funny – academic and publishing monopolies, and now this!!! We danced every time a mainstream publication or newspaper or liberals called Marx’s this or that theory relevant. In fact, this has been the job of Marxist academia and publishing businesses, of convincing the mainstream of the prescriptive, descriptive and analytical relevance of Dr Marx. In the name of rigour, the great sanitised figure of Marx the theoretician is built, who cannot be charged of Leninism (well, Leninology too is there to do similar with Lenin) and of the “crimes” of the Georgian and other Orientals. The Melancholic figure of Prof Marx, instead of Bacchanalian inclinations of Herr Marx. Marx’s father tried hard to achieve this by forcing him to transfer from Bonn to Berlin, the “workhouse”, but he eventually failed and died. But now it is different, it does not matter if his spirit rebels, the high priests of academic and publishing Marxisms can easily exorcise “the spectre of Marx”.
If this was not sufficient, there are already some new moles in the market who are prepared to take on capitalists with AltMarxist cryptocurrency, Marxcoin, our own money. Of course, “money cannot overthrow capitalism”, but with money we can win capitalism. Who cares about Marx’s attacks on “artful tinkering with money”? These have been sufficiently academicised, or reduced to policy and economic issues. The spirited science of Marxist polemics is gone. Who cares about Marx’s form and content dialectic?
Time to rewrite the Eleventh Thesis: “If you can’t change the world, change yourself.” Or perhaps in the context of 100 years of the October Revolution (and what we have been doing after 1989), we can further innovate, “We have been interpreting ourselves in various ways, the point is to change ourselves.”
Notes on Materialism in Earliest Marx
1. Marx’s “Reflections of a Young Man on the Choice of a Profession” that he wrote for school-leaving Examinations in August 1835 (when he was 17 years old) is quite revealing. We find some definite traces of his social materialism in this otherwise idealist text.
2. Nature and deity in these Reflections are forces of necessity. They determine the sphere of activity for animals, which animals cannot transcend. But for humans they provide “a general aim” towards which they must seek their own roads and means.
3. But this open-endedness of human activity is a source of both fulfilment and frustration. It is here experience, knowledge and conscious learning become crucial.
4. However, the “deity” or force of necessity does not leave human totally helpless – it “speaks softly but with certainty.” She must know how to recognise it, without self-deceiving.
5. This recognition of necessity can easily be lost in immediate and momentary inspirations, imaginations, emotions, phantoms acting on our impetuous instincts – thus the voice of the deity is drowned and we suffer.
6. In the choice of profession one needs to hear the true calling (the voice of the deity, the necessity). Once you give yourself to the demon of ambition, you lose sight of the “deity” and start relying on “chance and illusion”. You still remain an object of necessity, but obviously not as a master navigating through the narrow escapes provided by necessity to your destination. Instead you walk without a guide and without any knowledge of the pathways, hitting the walls of necessity. And the result is failure and “self-contempt”. Now not just our physical and intellectual constitution, but also already established social relations act as the given structure of necessity. It is here that even the Earliest Marx stands united with the core of early and late Marx’s materialism:
“our relations in society have to some extent already begun to be established before we are in a position to determine them.”
