In that sense, communism is nothing but the question of free association.
In that sense, it generalises a state of immediate responsiveness within systemic relations to the shifting relatednesses amongst all those being related.
In that sense, situationships are everywhere.
In reading this we approach the matter of attribution: where the subject is already sheered from objectivity and cast adrift in a world where everything has become a vortex of blame, bitterness and reaction - and the question is, what can we do with this, where can we go with it?
In the municipal gardens, we have the opportunity to rehearse the thought that a rose’s thorns are not defensive but serve for hooking onto supports (and are not thorns at all). We also recall that contradictions inherent to form are never located where we anticipate them to be.
The essence of a thing is not located in its origin, nor in the story of how it arrived here, but always lies ahead. Essence appears in alteration, shifts in position, sheering off, reconfiguration, a shuffling of the deck that is forced by a change in its circumstance.
Reconfigured systems, realising the denial of patient interests and converting them into pure quantity, would not change back again. In the moment, neighbours met me at the garden gate, patted me on the shoulder, thanked me… too late, they learnt how they had been locked out.
It’s unimportant and also important - moralistic gossip becomes history.
Clearly stated: I worked all god’s hours in the vaccination clinics at that time. I lived and gasped in PPE. My subject interest in the forces in play began with my mobilised experience as an employee.
the truth of the moment. Even from the beginning, in our excitement, we were implementing enclosures and privatisations, denials of care, data harvesting in the interest of hidden forces expropriating the crisis as it expanded… there was no going back…
Socialisation of production is the passage from planning to a free association of materialisable potentials in relations: clear thinking must be confronted by vague images!
Neither the attachment nor the object of resistance has any relation to the relation to, or the object of, emancipation. There is no shared materiality. There is not even a continuity of subject position. And neither would transference relate them. There is only cut and suture.
What is the human community but the graveyard for the old ways, the point of convergence for all history’s disasters and defeats?
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