#postanarchism

[3rike-path0s]

For the People to come

I stroll through private property, The lush green grass heals my poverty. I sit down and feel the wet sediment, as I prepare to read my last will and testament. For a People yet to come, when all is said and done, take my body from the ashes. Pay no attention to my gashes nor my sickly face and name, use me without any blame! For a People yet to come, when freedom rings its drum, You don't have to remember me nor build a memorial for me. Just use my corpse to build anew something one would call untrue! For a People yet to come, when one can just become, when there will be no need for radicals or trees, when one will no longer have anyone to appease. Grind my ribs into dust, Let it spark your cities just! For a People yet to come, when oppression is undone, when there's no need to fear or hope, when all becomes beyond scope. I hope that you can feel my earnest eagerness and zeal! For a People yet to come, with you, I wish I could come, I wish I could, unleash my Creative Nothing and feel, beyond the night, the early morning! I want to be all in one and one in all, I wish I could answer a Life's call, and feel the immanence of things, fly off with my wings. For a People yet to come, when all is said and done, please dance with all your might, bring to everyone joy and delight! For the People yet to come, My love for you makes me numb.

[ahumourlessworld]

Philosophising with a hammer is so nineteenth century. One should instead try to think like a particle accelerator.

[forbidden-sorcery]

What contributes to our anxiety – and we should note that anxiety, along with other mental disorders, is becoming more prevalent today – is the situation of economic precariousness that most of us find ourselves in; haunted by the spectre of unemployment, debt and poverty, we cling on to what we have, terrified of losing our jobs, of sinking into financial oblivion. Therefore we work longer and harder than ever, and, with modern communications technology, we are always at work, always contactable, always willing to do whatever is asked of us. So the precarious subject is also a docile and obedient subject; the spectre of economic destitution, of descending into ‘bare life’, as well as the threat of an increasingly punitive state, works to keep us in line.

Saul Newman - Postanarchism

[ketakorn]

“...the chief cause for the impending collapse of the world - the cause sufficient in and by itself - is the enormous growth of the human population: the human flood. The worst enemy of life is too much life: the excess of human life.”

- Pentti Linkola

[glozirina]

Michel Onfray "Postanarchism, explained to my grandmother"

Positive anarchy. What is positive anarchy? This is the fact that in the anarchist corps is not limited to criticism, negativity, deconstruction, resentment, a thirst for revenge, a thirst for hatred, a thirst for malice (Nietzsche has perfectly analyzed this mechanism in the views of socialists, communists, anarchists ...). This is what offers, opens perspectives, creates a new one, shows the ways, removes the impasse. This is what allows, according to Nietzsche, "to invent new possibilities for existence." Against the attraction to death and the law of revenge, uniquely sad passions, postanarchism establishes the kingdom of attraction to life, strives for the law of the greatest joy of the greatest number of people.

What do we endure after such an inventory? Godwin's lesson: to desire a cheerful community, which is the prerequisite of any anarchistic proposal for which the authority [autorité] that descends from the sky of ideas disappears in favor of power [autorité] immanent, chosen, negotiated, freely harmonized. The lesson of Proudhon: to support libertarian pragmatism, which is determined not by the Platonic or Hegelian ideal, but takes into account only one terrestrial reality. Stirner's lesson: to receive power through the "association of egoists", which sprays the power of the One and creates the Trojan Horse, capable of acting in the reality of the moment. Louise Michelle's lesson: to experience justice as the inner driving force of thought and action.

The Fourier lesson: to create libertarian micro-communities, to build postmodern phalansters designed as a laboratory, allowing anarchists, according to Bergson, "to think in a person action and engage in thinking in a person" and not be satisfied with the Kantian purity of an ideal that is never contaminated by concrete action. Bakunin's lesson: to beware of the plague, power and those who implement it, even in the name of anarchy, since power spoils everyone who owns it - there are no exceptions.

Kropotkin's lesson: To develop the excellent propensity for solidarity existing among animals, and consequently, among people. The lesson of Thoreau: revive the libertarian categorical imperative of La Boesee: "Have the courage not to serve, and now you are free!", From which the uncommon effectiveness of civil disobedience follows. The lesson of Elise Reclus: do not confuse the political use of the scientific discovery and the inner truth of this discovery, because science is not good or bad in itself.

The lesson of Sebastian Fora: to invest in libertarian pedagogy, public education, projects of education of mental faculties and anarchist minds. The lesson of Alexander Jacob: to welcome the illegality of "individual attacks" when they help the poor ... Zo d'Axa's lesson: to be an anarchist outside of anarchy. Emil Pouget's lesson: to legitimize sabotage, which becomes an acceptable tool if it is aimed at improving the situation of workers. The lesson of Emil Armand: to defend for the body the right to joy, because the revolution also concerns sexual relations. The lesson of anarcho-syndicalists: consider doctrine as the result of action.

The lesson of Makhno: to form the necessary discipline by unanimous consent and free agreement. Pelutier lesson: strive for a "culture of oneself." Volin's lesson: to carry out the synthesis of various libertarian approaches, in particular, anarcho-syndicalist, anarcho-communist and individualistic trends. Lesson of Malatesta: it is loud and clear that the libertarian revolutionary goal never justifies authoritarian methods. Lesson of An Riner (Han Ryner) or Manuel Devaldes (Manuel Devaldes): to proclaim an individual a measure of an anarchist ideal. The lesson of Emma Goldmann: supplement anarchism with a hedonistic life. The lesson of Louis Lequan: to live an anarchist life after the age-old principle of the "philosophical life" of Greco-Roman thinkers. (translated by google)

[post-anarqiste]

"I would like to suggest that, when we come to consider who we are and how we resist today, we should think in terms neither of class - although this is still in other respects important - nor of particularistic identities, nor, worse still, of a People awaiting a Sovereign community - but rather of singularities, of self-creating subjects without fixed identity or calling. These singularities, in their very existence - which is becoming increasingly politicized - constitute a form of autonomous life."

Saul Newman, Postanarchism

[forbidden-sorcery]

Obedience and docility are also induced today through everyday habits of consumption and communication. The contemporary subject is a constantly distracted subject. Much has been written about the jarring, disorienting effects of the superfluous information and images we are overloaded with today, and the cognitive dissonance and subjective unhappiness produced by our total immersion into the circuits of communicative capitalism. We suffer from a kind of technology-induced attention deficit disorder. Not only are we over-stimulated by constant semiotic activation through intrusive and all-pervasive communicative technologies, beyond the limits of what our organism can bear, but we are also lured, through participation in social media and blogging, into circuits of capitalistic jouissance accompanied by networks of surveillance. While there is no doubt that these communication technologies also provide powerful tools of anonymity and resistance, there is a danger here of their fetishization. The abundance of information is at the same time somehow disabling: we know what is going on – the secrets of state and corporate power are revealed and documented in all their obscenity – and yet we often feel powerless to act, beyond the impotent gesture of ‘clicktivism’.

Saul Newman - Postanarchism

[forbidden-sorcery]

In his only major work, Der Einzige und sein Eigenthum, published in 1845, Stirner, the most radical member of the Young Hegelian circle, launched a devastating assault on the philosophical tradition – in particular, Hegelian thought – as well as the humanism of his contemporary Ludwig Feuerbach. Stirner may be justly regarded as the first theorist of the decline of metanarratives, the one who, even before Nietzsche, peered behind the visage of Man and saw God reinvented. Thus, according to Stirner, the humanist rationalist project, associated with Feuerbach, of replacing God with Man merely reaffirmed the category of Divine by making Man himself into a sacred being and the supposedly secular categories of rational truth, morality, and so on, into theological precepts. Stirner exposes humanism, and its political discourses of liberalism and socialism, as simply part of a chain of substitutions through which the abstract and alienating category of the sacred is rearticulated in secular garb. Therefore, for Stirner, ‘The human religion is only the last metamorphosis of the Christian religion’. So the figure of Man, according to Stirner, imposes upon the subject a new kind of alienation insofar as he is now expected to live up to certain universal standards of rationality and morality and to search within himself for a sacred ‘human essence’. As Stirner declares, then, “Man” is the God of today, and fear of man has taken the place of the old fear of God.

Saul Newman - Postanarchism