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+ | The present journal aims to be the locus for an unfolding of the problematic of communisation. It comes from the encounter of individuals involved in various projects in different countries: among these are the journals // | ||
+ | // | ||
+ | Sweden, and certain more or less informal theoretical groups in the US (New York and San Francisco). Each of these projects will continue to exist on their own. Also participating are various individuals in France, Germany, and elsewhere, who are involved in other activities and who locate themselves broadly within the theoretical approach taken here. | ||
+ | //Sic// is also the overcoming in continuity and rupture of the journal of the journal //Meeting// (appearing in four issues in French between September 2004 and June 2008) which set up an international meeting in the summer of 2008. Out of this gathering the project emerged as a truly international publication meant to explore the problematic of communisation within the conjuncture of the crisis that broke out in 2008. None of the participants in //Sic// consider their taking part to be exclusive or permanent, and //Sic// may embrace external theoretical contributions. | ||
+ | |||
+ | There will be an English language edition of the journal which will be the international publication, | ||
+ | |||
+ | =====Communisation===== | ||
+ | |||
+ | In the course of the revolutionary struggle, the abolition of the division of labour, of the State, of exchange, of any kind of property; the extension of a situation in which everything is freely available as the unification of human activity, that is to say the abolition of classes, of both public and private spheres – these are all ‘measures’ for the abolition of capital, imposed by the very needs of the struggle against the capitalist class. The revolution is communisation; | ||
+ | |||
+ | One does not abolish capital //for// communism but //by// communism, or more specifically, | ||
+ | |||
+ | In the late 1960s and early 1970s, a whole historical period entered into crisis and came to an end – the period in which the revolution was conceived in different ways, both theoretically and practically, | ||
+ | |||
+ | During the crisis, the critique of all the mediations of the existence of the proletariat within the capitalist mode of production (mass parties, unions, parliamentarism), | ||
+ | |||
+ | In the contradictory course of the capitalist mode of production since the 1970s the affirmation of the proletariat and the liberation of labour have lost all meaning and content. There is no longer a // | ||
+ | |||
+ | The abolition of capital, i.e. the revolution and the production of communism, is immediately the abolition of all classes and therefore of the proletariat. This occurs through the communisation of society, which is abolished as a community separated from its elements. Proletarians abolish capital by the production of a community immediate to its elements. In this way they transform their relations into immediate relations between individuals – between singular individuals that are no longer the embodiment of a social category, including the supposedly natural categories of the social sexes of woman and man. Revolutionary practice is the coincidence of the changing of circumstances and of human activity, i.e. self-transformation. | ||
+ | |||
+ | =====A problematic===== | ||
+ | |||
+ | This minimal approach of communisation constitutes neither a definition, nor a platform, but exposes a // | ||
+ | |||
+ | The problematic of a theory, here the theory of revolution as communisation, | ||
+ | |||
+ | *the analysis of the current crisis and of the class struggles intrinsic to it; | ||
+ | *the historicity of revolution and communism; | ||
+ | *the periodisation of the capitalist mode of production and the question of the restructuring of the mode of production after the crisis at the end of the 1960s and the beginning of the 1970s; | ||
+ | *the analysis of the gender relation within the problematic of the present class struggle and communisation; | ||
+ | *the definition of communism as goal but also as movement abolishing the present state of things; | ||
+ | *a theory of the abolition of capital as a theory of the production of communism; | ||
+ | *the reworking of the theory of the value-form (to the extent that the revolution is not the affirmation of the proletariat and the liberation of labour). | ||
+ | |||
+ | By definition no list of subjects coming under a problematic can be exhaustive. | ||
+ | |||
+ | =====An activity===== | ||
+ | |||
+ | No theory contents itself with saying ‘this is what is happening’, | ||
+ | |||
+ | In the present period, to identify and promote activities that, in the proletariat’s struggle as a class, call into question its existence as a class, signifies a change in this critical relation itself. It is no longer an exteriority; | ||
+ | |||
+ | If acting as a class has become the very limit of class-action, | ||
+ | |||
+ | To convey the becoming-social of the key concept of this theory – communisation – is the aim of this journal. This task is the activity of partisans of communisation, |