Communism is nothing other than a call to life: to break the encirclement of the capitalist and socialist organization of work, which today leads not only to a continuing surplus of repression and exploitation, but to the extinction of the world and humanity with it[…]Indeed hope itself has fled this hopeless, hapless, grey world. Beyond malaise, life sinks into sadness, boredom and monotony, with no chance to break out of the morass of absurdity. Communication - speech, conversation, banter, even conspiracy has all been taken in by the “discourse” of mass media. Interpersonal relations likewise have spoiled, and are now characterized by indifference, disingenuous disgust and self-hatred - in a word, we’re all suffering from bad faith[…]Extermination or communism is the choice - but this communism must be more than just the sharing of wealth (who wants all this shit?) - it must inaugurate a whole new way of working together. Real communism consists in creating the conditions for human renewal: activities in which people can develop themselves as they produce, organizations in which the individual is valuable rather than functional. Accomplishing this requires a movement - to change the character of work itself. And redefining work as creative activity can only happen as individuals emerge from stifled, emotionally blocked rhythms of constraint[…]the most important lesson: that the construction of healthy communities begins and ends with unique personalities, that the collective potential is realized only when the singular is free[…]Communism cannot be reduced in any way whatsoever to an ideological belief system, a simple legal contract, or even to an abstract egalitarianism. It is part of a continuous process which runs throughout history, entailing a questioning of the collective goals of work itself.
Felix Guattari & Toni Negri Communists Like Us (via existenti-al)
To know what questions may reasonably be asked is already a great and necessary proof of sagacity and insight. For if a question is absurd in itself and calls for an answer where none is required, it not only brings shame on the propounder of the question, but may betray an incautious listener into absurd answers, thus presenting, as the ancients said, the ludicrous spectacle of one man milking a he-goat and the other holding a sieve underneath.
A surprisingly funny moment in Immanuel Kant’s Critique of Pure Reason (via stickyembraces)
Bourdieu, like Foucault, claims that large-scale social inequalities are established, not at the level of direct institutional discrimination, but through the subtle inculcation of power relations upon the bodies and dispositions of individuals. This process of corporeal inculcation is an instance of what Bourdieu calls symbolic violence or a form of domination which is ‘exercised upon a social agent with his or her complicity’ (1991: 167). The incorporation of the social into the corporeal is captured by Bourdieu in the idea of habitus, a system of durable, transposable dispositions that mediates the actions of an individual and the external conditions of production (1990a: 53). An institution can only be efficacious if it is objectified in bodies in the form of durable dispositions that recognize and comply with the specific demands of a given institutional area of activity, ‘the habitus is what enables the institution to attain full realization’ (1990a: 57).
Lois McNay, Gender and Agency: Reconfiguring the subject in feminist and social theory (via existenti-al)
I love Kickstarter. I think that’s clear to people who know me by now? I love it. There’s a dude named Brad Muir and he works at Double Fine and I love the games they make, so much. But before Kickstarter, every time a Double Fine game came out I was a little worried it would be their last,…