"In the capitalist system humans have in effect become superfluous, but to the extent that humanity has preserved an unbroken human consistency from its earliest origins, it cannot be said to have been destroyed as long as the idea of revolt remains alive." Jacques Cammatte
"The mistake of the philosophers was that they built an ontology and the notion of an unchanging human nature on the basis of a mere social accident, a purely contingent necessity. History has been seeking to eliminate privative appropriation ever since the conditions which called for it ceased to exist. But the metaphysical maintenance of the philosophers' error continues to work to the advantage of the masters, of the 'eternal' ruling minority." Raul Vaneigem
"Poverty, we have said elsewhere, was the primary cause of wealth. It was poverty that created the first capitalist; because, before accumulating "surplus value," of which we hear so much, men had to be sufficiently destitute to consent to sell their labour, so as not to die of hunger. It was poverty that made capitalists. And if the number of poor rapidly increased during the Middle Ages, it was due to the invasions and wars that followed the founding of States, and to the increase of riches resulting from the exploitation of the East, that tore the bonds asunder which once united agrarian and urban communities, and taught them to proclaim the principle of wages, so dear to exploiters, instead of the solidarity they formerly practised...
If the needs of the individual are our starting-point, we cannot fail to reach Communism, an organization which enables us to satisfy all needs in the most thorough and economical way. While if we start from our present method of production, and aim at gain and surplus value, without taking into account if production corresponds to the satisfaction of needs, we necessarily arrive at Capitalism, or at most at Collectivism- both being but divers forms of our wages' system...
If middle-class society is decaying, if we have got into a blind alley from which we cannot emerge without attacking past institutions with torch and hatchet, it is precisely because we have calculated too much. It is because we have let ourselves be influenced into giving only to receive. It is because we have aimed at turning society into a commercial company based on debit and credit...
A revolution is more than the destruction of a political system. It implies the awakening of human intelligence, the increasing of the inventive spirit tenfold, a hundredfold...It is a revolution in the minds of men, more than in their institutions... kropotkin, 1906
In the consideration of the faculties and impulses of the prima mobilia of the human soul, the phrenologists have failed to make room for a propensity which, although obviously existing as a radical, primitive, irreducible sentiment, has been equally overlooked by all the moralists who have preceded them. In the pure arrogance of the reason, we have all overlooked it. We have suffered its existence to escape our senses solely through want of belief of faith; whether it be faith in Revelation, or faith in the Kabbala. The idea of it has never occurred to us, simply because of its seeming supererogation. We saw no need of the impulse for the propensity. We could not perceive its necessity. We could not understand, that is to say, we could not have understood, had the notion of this primum mobile ever obtruded itself; we could not have understood in what manner it might be made to further the objects of humanity, either temporal or eternal. It cannot be denied that phrenology, and in great measure, all metaphysicianism, have been concocted ΰ priori. The intellectual or logical man, rather than the understanding or observant man, set himself to imagine designs to dictate purposes to God. Having thus fathomed to his satisfaction, the intentions of Jehovah, out of these intentions he built his innumerable systems of mind. In the matter of phrenology, for example, we first determined, naturally enough, that it was the design of the Deity that man should eat. We then assigned to man an organ of alimentiveness, and this organ is the scourge with which the Deity compels man, will-I nill-I, into eating. Secondly, having settled it to be God's will that man should continue his species, we discovered an organ of amativeness, forthwith. And so with combativeness, with ideality, with causality, with constructiveness, so, in short, with every organ, whether representing a propensity, a moral sentiment, or a faculty of the pure intellect. And in these arrangements of the principia of human action, the Spurzheimites, whether right or wrong, in part, or upon the whole, have but followed, in principle, the footsteps of their predecessors; deducing and establishing everything from the preconceived destiny of man, and upon the ground of the objects of this Creator.
It would have been wiser, it would have been safer to classify, (if classify we must,) upon the basis of what man usually or occasionally did, and was always occasionally doing, rather than upon the basis of what we took it for granted the Deity intended him to do. If we cannot comprehend God in his visible works, how then in his inconceivable thoughts, that call the works into being? If we cannot understand him in his objective creatures, how then in his substantive moods and phases of creation?
Induction, ΰ posteriori, would have brought phrenology to admit, as an innate and primitive principle of human action, a paradoxical something, which we may call perverseness, for want of a more characteristic term. In the sense I intend, it is, in fact, a mobile without motive, a motive not motivirt. Through its promptings we act without comprehensible object; or, if this shall be understood as a contradiction in terms, we may so far modify the proposition as to say, that through its promptings we act, for the reason that we should not. In theory, no reason can be more unreasonable; but, in fact, there is none more strong. With certain minds, under certain conditions, it becomes absolutely irresistible. I am not more certain that I breathe, than that the assurance of the wrong or error of any action is often the one unconquerable force which impels us, and alone impels us to its prosecution. Nor will this overwhelming tendency to do wrong for the wrong's sake, admit of analysis, or resolution into ulterior elements. It is a radical, a primitive impulse elementary. It will be said, I am aware, that when we persist in acts because we feel we should not persist in them, our conduct is but a modification of that which ordinarily springs from the combativeness of phrenology. But a glance will show the fallacy of this idea. The phrenological combativeness has for its essence, the necessity of self-defence. It is our safeguard against injury. Its principle regards our well-being; and thus the desire to be well, is excited simultaneously with its development. It follows, that the desire to be well must be excited simultaneously with any principle which shall be merely a modification of combativeness, but in the case of that something which I term perverseness, the desire to be well is not only not aroused, but a strongly antagonistical sentiment exists.
An appeal to one's own heart is, after all, the best reply to the sophistry just noticed. No one who trustingly consults and thoroughly questions his own soul, will be disposed to deny the entire radicalness of the propensity in question. It is not more incomprehensible than distinctive. There lives no man who at some period, has not been tormented, for example, by an earnest desire to tantalize a listener by circumlocution. The speaker is aware that he displeases; he has every intention to please; he is usually curt, precise, and clear; the most laconic and luminous language is struggling for utterance upon his tongue; it is only with difficulty that he restrains himself from giving it flow; he dreads and deprecates the anger of him whom he addresses; yet, the thought strikes him, that by certain involutions and parentheses, this anger may be engendered. That single thought is enough. The impulse increases to a wish, the wish to a desire, the desire to an uncontrollable longing, and the longing (to the deep regret and mortification of the speaker, and in defiance of all consequences,) is indulged.
We have a task before us which must be speedily performed. We know that it will be ruinous to make delay. The most important crisis of our life calls, trumpet-tongued, for immediate energy and action. We glow, we are consumed with eagerness to commence the work, with the anticipation of whose glorious result our whole souls are on fire. It must, it shall be undertaken to-day, and yet we put it off until to-morrow; and why? There is no answer, except that we feel perverse, using the word with no comprehension of the principle. To-morrow arrives, and with it a more impatient anxiety to do our duty, but with this very increase of anxiety arrives, also, a nameless, a positively fearful, because unfathomable, craving for delay. This craving gathers strength as the moments fly. The last hour for action is at hand. We tremble with the violence of the conflict within us, of the definite with the indefinite of the substance with the shadow. But, if the contest has proceeded thus far, it is the shadow which prevails, we struggle in vain. The clock strikes, and is the knell of our welfare. At the same time, it is the chanticleer-note to the ghost that has so long over-awed us. It flies it disappears we are free. The old energy returns. We will labour now. Alas, it is too late!
We stand upon the brink of a precipice. We peer into the abyss we grow sick and dizzy. Our first impulse is to shrink from the danger. Unaccountably we remain. By slow degrees our sickness, and dizziness, and horror, become merged in a cloud of unnameable feeling. By gradations, still more imperceptible, this cloud assumes shape, as did the vapor from the bottle out of which arose the genius in the Arabian Nights. But out of this our cloud upon the precipice's edge, there grows into palpability, a shape, far more terrible than any genius, or any demon of a tale, and yet it is but a thought, although a fearful one, and one which chills the very marrow of our bones with the fierceness of the delight of its horror. It is merely the idea of what would be our sensations during the sweeping precipitancy of a fall from such a height. And this fall this rushing annihilation for the very reason that it involves that one most ghastly and loathsome of all the most ghastly and loathsome images of death and suffering which have ever presented themselves to our imagination for this very cause do we now the most vividly desire it. And because our reason violently deters us from the brink, therefore, do we the more impetuously approach it. There is no passion in nature so demoniacally impatient, as that of him, who shuddering upon the edge of a precipice, thus meditates a plunge. To indulge for a moment, in any attempt at thought, is to be inevitably lost; for reflection but urges us to forbear, and therefore it is, I say, that we cannot. If there be no friendly arm to check us, or if we fail in a sudden effort to prostrate ourselves backward from the abyss, we plunge, and are destroyed.
Examine these and similar actions as we will, we shall find them resulting solely from the spirit of the Perverse. We perpetrate them merely because we feel that we should not. Beyond or behind this, there is no intelligible principle. And we might, indeed, deem this perverseness a direct instigation of the Arch-Fiend, were it not occasionally known to operate in furtherance of good. - Edgar Poe, 1845
"The repressive unity of power is threefold: coercion, seduction and mediation. This is no more than the inversion and perversion of an equally threefold unitary project: self-realisation, communication and participation.
Rebels have only their survival to lose. And there are only two ways in which they can lose it: either by living or by dying. And since survival is no more than dying very slowly, there is a temptation containing a very great deal of genuine feeling, to speed the whole thing up and to die a damn sight faster. To 'live' negatively the negation of survival. Or, on the other hand, to try to survive as an anti-survivor, focusing all one's energy on breaking through to real life. To make survival no more than the basis of a systematic quest for happiness.
Self-realisation is impossible in this world. Half demented rebellion remains, for all its ferocity, a prisoner of the authoritarian dilemma: survival or death. This half-rebellion, this savage creativity so easily broken in by the order of things, is the will to power.
The will to power is the project of self-realization falsified divorced from any attempt to communicate with, or to participate in, the life of others. It is the passion of creating and of creating oneself caught in the hierarchical system, condemned to turn the treadmill of repression and appearances. Accepting being put down because you can put others down in your turn. The hero is he who sacrifices himself to the power of his role and his rifle. And when, finally, he's burnt out, he follows Voltaire's advice and cultivates his garden. Meantime his mediocrity has become a model for the common rule of mortals.
The will to power is a compensation for slavery. At the same time it is a hatred of slavery. The most striking 'personalities' of the past never identified themselves with a Cause. They just used Causes to further their own personal hunger for power. But as great Causes began to break up and disappear, so did the ambitious individuals concerned. However, the game goes on. People rely on Causes because they haven't been able to make their own life a Cause sufficient unto itself. Through the Cause and the sacrifice it entails they stagger along, backwards, trying to find their own will to live.
Lastly: power must be totally destroyed by means of fragmentary acts. The Struggle for purely economic emancipation has made survival possible for everyone by making anything beyond survival impossible. But the traditional workers movement was clearly struggling for more than that: for a total change in people's way of life. In any case, the wish to change the whole world at one go is a magical wish, which is why it can so easily degenerate into the crudest reformism. Apocalypticism and demands for gradual reform end up by merging in the marriage of reconciled differences. It isn't surprising that pseudo-revolutionary parties always end by pretending that compromises are the same as tactics.
The revolution cannot be won either by accumulating minor victories or by an all-out frontal assault. Guerilla war is total." Raul Vaneigem
"If only humanity had the consciousness of what it CAN, and if that consciousness only gave it the power to will! If it only knew that cowardice of the spirit is the rock on which all revolutions have stranded until now." kropotkin, 1906
"The real demand of all insurrectionary movements is the transformation of the world and the reinvention of life. This is not a demand formulated by theorists: rather, it is the basis of poetic creation...The complete unchaining of pleasure is the surest way to the revolution of everyday life, to the construction of the whole man." Raul Vaneigem
Whatever there be of progress in life comes not through adaptation but through daring, through obeying the blind urge. Henry Miller