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Tag: camatte

Some Stories About Communization


by Jasper Bernes, Nov 2020-Jan 2021, via Substack

(see also Planning and Anarchy (2020), and Belly of the Revolution (2018))

Part 1, Nov 26, 2020

I want to do a series of posts on the theory of “communization” as it has developed since 1968, because it seems to me there is a great deal more interest in the term and desire than there is comprehension. There are many reasons for the abuse the word has suffered, but foremost is that, in France, from whence it derives, “communization” never at first served to name a tendency or a coherent theory. It was simply a term of art that a loosely connected network of communist projects used to explain their vision of communist revolution.

Even as the term courant communisateur – communizing tendency, or communizer current–began to be applied to these groups retrospectively, many questioned and resisted the term, drawing attention to the way that it conflated advocates of communization, who can exist in the world here and now, with those who practice communization, that is with people who do not yet exist.

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Communism is the Material Human Community: Amadeo Bordiga Today (Goldner, 1995)


Kevin Sloan, Our Modern Animal, 2013

Preface to the Swedish edition of Communism is the Material Human Community: Amadeo Bordiga Today (Riff-Raff)

Loren Goldner, 2002

The core of the following text was actually written in 1988, before the collapse of the Soviet bloc, and was then slightly modified for its first publication in English (1991) to briefly take note of the 1989–91 »events». Over the past decade, it has been translated into seven other languages. The fact that it was written prior to the collapse (a collapse whose imminence I, like so many others, did not foresee), and continues to arouse international interest a decade later, is one indication that, whatever its flaws, it succeeded in resonating with some deep preoccupations of the contemporary world.

Indeed, since 1988, interest in the work of Amadeo Bordiga has only increased1, and seems on its way to eclipsing (hopefully with happier results) the earlier 1960s/1970s fascination with Antonio Gramsci, who was, not incidentally, Moscow’s point man for the eradication of Bordiga’s influence from the Italian Communist Party in the mid-1920’s.Of course, the great majority of »Gramscians» of the 1960’s and 1970’s were hardly aware of Gramsci’s real political role, but then they were hardly interested in the real politics of their own era either. The postwar Gramscians, particularly in the English-speaking world (we are thinking of figures such as Carl Boggs, admirer of 1970’s »Euro-communism») rode on the wave of »culturalism» which included the Frankfurt School and French post-structuralism, which appeared to them (as to the broader social stratum from which they came, the radicalized middle classes) as the worthy successor to »vulgar Marxism». (Had they been more than dismissively aware of Bordiga, they would undoubtedly classed him with such »vulgar Marxism».) The Gramscians, like other currents of the culturalist camp, greatly preferred discussions of cultural hegemony to the »vulgar Marxist» issues such as the critique of political economy, not to mention the »art of insurrection», and the decline of their influence parallels rather concisely the decline of the illusions of culturalism. Capitalism benefited greatly from the »cultural radicalism» of the 1960’s, which turned out to be a large part of the managerial wisdom of the 1990’s3.

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Bordiga and the Passion for Communism (Camatte,1972)


Jacques Camatte’s 1972 essay on Amadeo Bordiga, discussing the Italian Marxist’s notorious “invariance”, his “hermeneutics” of “the precise connection between the proletariat and theory”, his “prophetic vision” of the communist future, his identification of the party with the class, his disdain for the cult of personality, his “anti-gradualism”, the impact of the publication of the Grundrisse and the Economic Manuscripts of 1844 on his thought, his precocious environmentalism, his anti-individualism, and his failure to recognize the significance of May ’68, pointing out that despite all his contradictions and limitations “his works are full of starting points for new research”.

Bordiga and the Passion for Communism

by Jacques Camatte

“Passion is the essential force of man energetically bent on its object.”
Karl Marx

Men are the products of their time: some are capable of representing it, because the invariance of their thought overcomes the ideology of the ruling class or expresses the impetuous assault of the oppressed class; others dominate it, because they are capable of perceiving the moments of discontinuity which mark the beginnings of the new stages of the process of becoming of a given mode of production (especially the new modes of production). In the former case we have the thought of continuity, in the second, that of discontinuity. In other words, we have traditional thought (in the non-pejorative sense) and revolutionary thought. Rare are those who are capable of thinking in accordance with both modalities, since this is not a case of a duality constituted by a spatial juxtaposition, but rather that of a contradictory duality. It is very often the case that the past and tradition weigh like a nightmare on the brains of the living and prevent the emergence, the eruption, of the present and the future—which nonetheless operate in reality—in thought. This is true both during periods of social peace as well as in times of revolutionary unrest, the former favoring traditionalist expressions, while the latter are more likely to favor revolutionary expressions.

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The Total Negation of Human Beings


The Wandering of Humanity



Capitalist society is death organized with all the appearances of life. Here it is not a question of death as the extinction of life, but death-in-life, death with all the substance and power of life. The human being is dead and is no more than a ritual of capital.

Jacques Camatte, Against Domestication

Ritual is a magazine of contemporary politics. We assume as a foundational premise the proposition that, under existing conditions, life is routinely dominated and continually transformed by capitalism. We aim to grasp just how this domesticated human being, homo economicus, is perpetuated across space and time, and how it attempts to express itself as a response to a transformative and transforming capitalist hegemony. Ritual is a critical platform for tracing the cultural, philosophic, and socioeconomic threads that mark the interface between human life and capital.

An Abstracty Critique of Endnotes


(from Wandering Abstraction by Ray Brassier)

Endnotes’ various writings certainly provide an eminently plausible conceptual reconstruction of the totality which is the ground of the class relation, and hence of communist theorising. And it is clear from their analyses of capital’s ‘moving contradiction’ how this relation is self-undermining: ‘the relation of exploitation corrodes its own foundation, as that which is exploited – labour-power – is tendentially expelled from the production process with the development of the productivity of social labour.’ Thus the thought that is ‘adequate’ to the class relation (i.e. the relation of exploitation) is the thought of a ‘fundamentally impossible relation’, which is ‘only insofar as it is ceasing to be’.

That only the thought of an impossible relation can render theory adequate to its object is the index of the torsion that is supposed to bind theoretical abstraction to the reality of social abstraction independently of the representational recourse to an objective correspondence relation (which would require ‘an external, Archimedean point from which to take the measure of its object’). No doubt, this impossible relation is supposed to mark communist theory’s immanence to revolutionary practice: any subordination of practice to theory (or vice versa) would threaten to reintroduce the transcendence of an external, Archimedean point, which is to say, a representation. But it seems that what prevents communist theory’s adequation to the class relation from fissioning into a relation to this impossible relation, which is to say, a theoretical representation of reality, and ultimately, a program, is its immediate consummation as self-proclaimed revolutionary activity: an activity that guarantees its own traction upon the capitalist class relation simply by engaging in the struggle to destroy it. There is a laudable consistency here. By taking the ‘posited supersession’ of the capitalist totality as its starting point, communist theorising secures its traction upon the antagonism constitutive of social reality. But the danger remains that this posited supersession of totality will substitute for its actual supersession not in spite of but precisely because it refuses its theoretical construction.

By abjuring such construction as a representational intrusion compromising thought’s adequation to the class relation, communist theory secures its grip on the ‘real movement’ which communism is, but at the risk of eliding real movement with the movement of ideas. Thus, as Endnotes themselves make clear:

Communization […] has little positive advice to give us about particular, immediate practice in the here and now […] What advice it can give is primarily negative: the social forms implicated in the reproduction of the capitalist class relation will not be instruments of the revolution, since they are part of that which is to be abolished.

The question then is: how are we to identify those social forms that are not implicated in the reproduction of the class relation? The distinction between compulsive labour and spontaneous practice is required not only to stave off the paradox of self-cancellation, but also to distinguish between those activities programmed to reproduce the class relation and those capable of interrupting this reproduction. But the spontaneity whose exercise is the prerequisite for the destruction of the class relation will also generate new abstractions together with new forms of mediation. What is required is an understanding of social practices that would allow us to begin distinguishing between oppressive and emancipatory forms of mediation.