>>550367But *what* is the object of the proletariat? Marx makes the case that it is use-value in the commodity (as opposed to exchange-value for the capitalist). This is why the self-consciousness of his materialist conception of history is the self-management of economic life by central planning. Likewise, engels' object was the crafting of civilisation by dispelling all non-participants as unnecessary in the burgeoning of the world-spirit
Communism cant escape the logic of the computer and its cybernetic brutality. Man cannot be his own master where he depends on his own consciousness by broader society - but this is the contradiction of collectivism (like marx's appraisal of the mayan society of sacrifice - here is the perversion of overcorrection).
I dont find the call of universal brotherhood appealing, where it persists as a transcendental sentimemtalism, not unlike today's political correctness. We can hate, but we can only hate those who hate. We are free, but only free to be free. This is the oppression of involuntary voluntarism - but this is how capital persists in its procurement of labour-power.
But this is why in my own perversity i embrace terrorism, where it at least stands as the site of contradiction, and the affirmative negation - like how suicide is the only free (and rational) choice of the thinker. The true revolution is this vile negation; a collective "no" without a positive program.
But thats why im a pessimist; i have no answers, only complaints.
>The problem with the late Land however was precisely that he just went along with it, rather than combating itThe problem with the late land is that he became a total conservative - but see the immanence of his conservatism by the feigned obscenity of his earlier "mad black deleuzeanism". Its like how trotskyists become neoconservatives - but this is also the logic of capital; it expands and contracts.
Here is a great quote by adorno: "there is no true hedonism in a false world". Land imagines he can simulate nihilism, when capitalist decadence is always ideological. True novelty exists outside of the rhythms of pistons and combustion engines, even where these infernal instruments can offer sublimity by their unconscious intensity.
The mutants of the industrial revolution are still only subhuman however, not superhuman.