Submitted by GrouchoMarxist on June 1, 2012

We are too young, we cannot wait any longer.

—A wall in Paris

The force of an insurrection is social, not military. Generalised rebellion is not measured by the armed clash but by the extent to which the economy is paralysed, the places of production and distribution taken over, the free giving that burns all calculation and the desertion of obligations and social roles. In a word, it is the upsetting of life. No guerrilla group, no matter how effective, can take the place of this grandiose movement of destruction and transformation. Insurrection is the light emergence of a banality coming to the surface: no power can support itself without the voluntary servitude of those it dominates. Revolt reveals better than anything else that it is the exploited themselves who make the murderous machinery of exploitation function. The wild, spreading interruption of social activity suddenly tears away the blanket of ideology, revealing the real balance of strength. The State then shows itself in its true colours—the political organisation of passivity. Ideology on one side, fantasy on the other, expose their material weight. The exploited simply discover the strength they have always had, putting an end to the illusion that society reproduces itself alone—or that some mole is clawing away in their place. They rise up against their past obedience—their past State—and habits established in defence of the old world. The conspiracy of insurgents is the only instance when ‘collectivity’ is not the darkness that gives away the flight of the fireflies to the police, or the lie that makes ‘common good’ of individual ill-being. It is what gives differences the strength of complicity. Capital is above all a community of informers, union that weakens individuals, unity that keeps us divided. Social conscience is an inner voice that repeats ‘Others accept’. In this way the real strength of the exploited acts against them. Insurrection is the process that unleashes this strength, and along with it autonomy and the pleasure of living; it is the moment when we think reciprocally that the best thing we can do for others is to free ourselves. In this sense it is ‘a collective movement of individual realisation’.

The normality of work and ‘time off’, the family and consumerism, kills every evil passion for freedom. (As we write these words we are forcibly separated from our own kind, and this separation relieves the State from the burden of prohibiting us from writing). No change is possible without a violent break with habit. But revolt is always the work of a minority. The masses are at hand, ready to become instruments of power (for the slave who rebels, ‘power’ is both the bosses’ orders and the obedience of the other slaves) or to accept the changes taking place out of inertia. The greatest general wildcat strike in history—May ’68—involved only a fifth of the population of a State. It does not follow from this that the only objective can be to take over power so as to direct the masses, or that it is necessary to present oneself as the consciousness of the proletariat. There can be no immediate leap from the present society to freedom. The servile, passive attitude is not something that can resolve itself in a few days or months. But the opposite of this attitude must carve out a space for itself and take its own time. The social upheaval is merely the necessary condition for it to start.

Contempt for the ‘masses’ is not qualitative, but ideological, that is, it is subordinated to the dominant representation. The ‘people’ of capital exist, certainly, but they do not have any precise form.

It is still from the anonymous mass that the unknown with the will to live arise in mutiny. To say we are the only rebels in a sea of submission is reassuring because it puts an end to the game in advance. We are simply saying that we do not know who our accomplices are and that we need a social tempest to discover them. Today each of us decides to what extent others cannot decide (it is the abdication of one’s capacity to choose that makes the world of automaton function). During the insurrection choice elbows its way in, armed, and it is with arms that it must be defended because it is on the corpse of the insurrection that reaction is born. Although minoritarian (but in respect to what unit of measure?) in its active forces, the insurrectional phenomenon can take on extremely wide dimensions, and in this respect reveals its social nature. The more extensive and enthusiastic the rebellion, the less it can be measured in the military clash. As the armed self-organisation of the exploited extends, revealing the fragility of the social order, one sees that revolt, just like hierarchical and mercantile relations, is everywhere. On the contrary, anyone who sees the revolution as a coup d’état has a militaristic view of the clash. An organisation that sets itself up as vanguard of the exploited tends to conceal the fact that domination is a social relation, not simply a general headquarters to be conquered; otherwise how could it justify its role?

The most useful thing one can do with arms is to render them useless as quickly as possible. But the problem of arms remains abstract until it is linked to the relationship between revolutionary and exploited, between organisation and real movement.

Too often revolutionaries have claimed to be the exploited’s consciousness and to represent their level of subversive maturity. The ‘social movement’ thus becomes the justification for the party (which in the Leninist version becomes an elite of professionals of the revolution). The vicious circle is that the more one separates oneself from the exploited, the more one needs to represent an inexistent relationship. Subversion is reduced to one’s own practices, and representation becomes the organisation of an ideological racket—the bureaucratic version of capitalist appropriation. The revolutionary movement then identifies with its ‘most advanced’ expression, which realises its concept. The Hegelian dialectic of totality offers a perfect system for this construction.

But there is also a critique of separation and representation that justifies waiting and accepts the role of the critic. With the pretext of not separating oneself from the ‘social movement’, one ends up denouncing any practice of attack as a ‘flight forward’ or mere ‘armed propaganda’. Once again revolutionaries are called to ‘unmask’ the real conditions of the exploited, this time by their very inaction. No revolt is consequently possible other than in a visible social movement. So anyone who acts must necessarily want to take the place of the proletariat. The only patrimony to defend becomes ‘radical critique’, ‘revolutionary lucidity’. Life is miserable, so one cannot do anything but theorise misery. Truth before anything else. In this way the separation between subversive and exploited is not eliminated, only displaced. We are no longer exploited alongside the exploited; our desires, rage and weaknesses are no longer part of the class struggle. It’s not as if we can act when we feel like it: we have a mission—even if it doesn’t call itself that—to accomplish. There are those who sacrifice themselves to the proletariat through action and those who do so through passivity.

This world is poisoning us and forcing us to carry out useless noxious activity; it imposes the need for money on us and deprives us of impassioned relationships. We are growing old among men and women without dreams, strangers in a reality which leaves no room for outbursts of generosity. We are not partisans of abnegation. It’s just that the best this society can offer us (a career, fame, a sudden win, ‘love’) simply doesn’t interest us. Giving orders disgusts us just as much as obedience. We are exploited like everyone else and want to put an end to exploitation right away. For us, revolt needs no other justification.

Our lives are escaping us, and any class discourse that fails to start from this is simply a lie. We do not want to direct or support social movements, but rather to participate in those that already exist, to the extent to which we recognise common needs in them. In an excessive perspective of liberation there are no such things as superior forms of struggle. Revolt needs everything: papers and books, arms and explosives, reflection and swearing, poison, daggers and arson. The only interesting question is how to combine them.