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en:sic1-the-suspended-step-of-communisation [2011/12/02 00:05]
titorelli
en:sic1-the-suspended-step-of-communisation [2011/12/02 00:06]
titorelli
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-====== Communisation vs socialisation ======+====== The suspended step of communisation ======
  
 ===== Part I: Communisation vs socialisation ===== ===== Part I: Communisation vs socialisation =====
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 ===== Part II: Communisation vs spheres ===== ===== Part II: Communisation vs spheres =====
  
-//2<sup>nd</sup> part of ‘The suspended step of communisation’// +‘Communisation vs Socialisation’ (the first part of ‘The suspended step of communisation’) had two aims. On the one hand, it showed that seizing elements of capital might be ‘communisation’—that is, pure ‘dis-appropriation’, the abolition of all property relations, even collective or ‘proletarian’ property relations. The seizure of elements of capital would aim at the constitution of a //new community of individuals//—creating amongst themselves, in their singularity, unmediated relations—in the course of their struggle against capital, as the very content of this struggle. But, on the other hand, this process of ‘communisation’ (that is to say, of the production of communism) has an intricate link with another possible content of these seizures—that is, as appropriations, socialisations aiming instead at the constitution of a //new economy//, which would be self-managed, social, popular, and counter-revolutionary. Each of these two possibilities is, for the other, //its own proper other//. They find themselves in a conflictual relation, in which each one, in its own practice, recognises the other as necessary, as a moment of itself.
- +
-‘Communisation vs Socialisation’ (the first part of ‘The Suspended Step of Communisation’) had two aims. On the one hand, it showed that seizing elements of capital might be ‘communisation’—that is, pure ‘dis-appropriation’, the abolition of all property relations, even collective or ‘proletarian’ property relations. The seizure of elements of capital would aim at the constitution of a //new community of individuals//—creating amongst themselves, in their singularity, unmediated relations—in the course of their struggle against capital, as the very content of this struggle. But, on the other hand, this process of ‘communisation’ (that is to say, of the production of communism) has an intricate link with another possible content of these seizures—that is, as appropriations, socialisations aiming instead at the constitution of a //new economy//, which would be self-managed, social, popular, and counter-revolutionary. Each of these two possibilities is, for the other, //its own proper other//. They find themselves in a conflictual relation, in which each one, in its own practice, recognises the other as necessary, as a moment of itself.+
  
 In this process of class struggle, which leads to the abolition of classes, individuals were //ipso facto// posed as being beyond gender, since they established a community of immediately social individuals. In this process of class struggle, which leads to the abolition of classes, individuals were //ipso facto// posed as being beyond gender, since they established a community of immediately social individuals.