Secession from the whole gamut of generalised categories as these thread through from molar notions of Nation, Class and Gender through Institutional entities to notions of identity and desire.
To reject the concept of nation to such a degree that internationalism takes on a reactionary hue: there can be no ‘inter’ of nations; this is a derivative of free trade.
To combat the ideological ruse of individualism by recourse to the common form of ‘species being’ using this as a base for the ontological production (becoming) of a ‘new being’ (built-drive).
We have no more use for knowledge as information. An exploration of the historic dynamics of the general intellect, the common social product, is necessary, but the affective, prehensive dimension needs to be emphasised.
The community of affinities is transhistoric. We must ‘finish the work of the past’ as a praxis of the ‘to come’. Incommunicado in the present we are in communication with precursors and forebears who have always been heralds of the future.
Intending to become increasingly removed from the discursive we embrace the poetical and the musical, rhythm and noise, as keys to the future of politics. These materialisations of the polysemic enable meanings to be produced as common and encourage extra-sensory perception (transmental).
The full ramifications of reception-as-activity is to be played out as affective susceptibility: not simply understanding or completed meaning but an erethism that has socially transformative effects.
We maintain ‘non a priori relation’ as an ourganisational platform. In this way not only is passion able to be conceived as a ‘structuring power’, but non-selectiveness wards off elitism and opens us fully to the socius.
Many precursors: Marx’s ‘historic party’ – Fourier’s ‘Phalastery’ – the organisational lyricism of surrealism – the unconstituted praxis of improvising musicians.
To remain unconvinced and unable to proselytise about the above.