Capitalism is dead and has been dead.
The truth is this, Marxist Leninist "Maoists", you are rapidly becoming obsolete. Revolutions in the imperial core, deemed impossible by pessimists and historical idealists, are bound to occur. Americans are waking up to this very uncomfortable truth to socialists: Capitalism is dead. Now, is the age of barbarism bourgeois socialism.
The era of Pre-Ford Industrialization Capitalism, the dialectical epoch of the Spectacle today, as a system, reformed into the era of Monopoly-Establishment Fordian Capitalism. The latter intensifies the alienation of wage labor, giving birth to intensified political manifestations of class antagonistic parties. Today, our present fast-paced Self-Cannibalizing Post-Ford Capitalism consumes the corpse of the former Capitalisms. However, all these Capitalist systems Post or not share a common trait. This trait is the “suicidal” yearning for annihilation through the general process of automation. Predicted by Karl Marx’s Fragments On Machines (1858).
Post Capitalism lives as both dead labor utilized as an instrument of monopoly socially and is a consequence of self-cannibalizing automation, disregarding manufacturing as the supremacist, replacing it with deities of social incohesive factors of servitude to Capital’s infiltration into the existence of life outside the Fordian labor process by means of establishing perception, consumption, and interpretation of reality through means of a representation of a fetishized out-of-reach life.
Under the economic order today, Lyotardian, Post-Modernism’s confrontation with the old economic order, in nature, Libidinal in violent changes of social order and politics, is ultimately structured by the Debordian theory of the Spectacle. Removing humanity from the economy, commodities become a mirror to the greatest of men. Personalizing commodities with a self-inserted external force powerful enough to influence the character of the consumer. This persistence of ownership of capital to sectors of society, too, unites all of these capitalisms.
However, today, this is the order of increasingly fiat declarations of ownership to specific factors or processes of capital. The Old Economic Order of Pre-Post-Ford depended on the developing, developed, diminishing means of production. The utilization and practice of the M.O.P. antagonized classes, nations, and societies (within itself) based on uneven distribution of the future. Post-Capitalism as a secured monopoly no longer concerns itself with the conquest of profit and competition but on the administration of consumerism. Expressing interest to invest in cultural movements to increase consumption.
Machinery presupposes a mass of workers.
So, the self-cannibalizing Capital consumes itself in order to survive. These feasts of the self are the Cost of Labor, the Cost of Production, and the Cost of Hegemonic Cultural Campaigns. These Monopolist fiat “Capitalists” perpetuate the Spectacle of artificiality through the enforced consumption of mass media, mass globalization, and the consumption of the latter. Idols are no longer created through the forces of organic culture but are now increasingly created by board members holding stocks within the M&M company. Politics too reflect the nature of consumerism. With the Democrats having the largest share of donations from the ultra-wealthy for their “progressive” views, increasingly making US Socio-Republicanism obsolete as an expression in the state culturally.
Now arises a revolutionary class mirroring the Russian Social Democrats during the epoch of Lenin’s involvement in Russian Socialism. This is the revolutionary political struggle of Neo-Traditionalist Archeofuturists in the West, taking its full revolutionary form as Republicanist Socialists. Those who wish to preserve the traditions of man and advocate Debordian plans of resistance to the Spectacle by means of situationism, that is, the moment of the present liberating itself from artificiality, becoming nearly devoid of ideology.
Before liberation by means of a unitary difference between the subject-object, we must perceive and understand the indifference between the former (subject-object) and the Spectacle as a machine mass-producing indifference to life and labor (and labor’s results).
By means of judgment, material reality of the aesthetic and social (generally out of politics), it is near social law for I to judge another based on what he consumes and “owns.” I judge thou on thy commodity consumption, nay not of ye self by mediums of unadulterated non-commodified expression. The consumer will express herself based on the manifestation of the representation of interpretation, rooting itself on the conquest of Capital’s thirst for endless surplus power.
The commodity is divorced from man as a relationship following the doctrine of the supremacy of mankind over material reality. This social structure prevalent yet decaying under the epochs of Capitalism has been substituted by the Spectacle. This social structure, resembling Godlyhood of an unmaterialized diety, is the diction of not merely the production of the commodity but of the attitude of and towards the commodity. Placing the Commodity as its determiner of the latter.
I am who I am as me through the diction of “others.” In short, I am presupposed by commodities. My life is a comedic tragedy every-so-persisting. I surrender to myself for he is absurd, for common academia (a capital process) says such.
As life is contradictory, the Spectacle attempts to explain contradiction by righteously self-justifying itself. Politicist aspirations of a “retvrn”, utopian visions of now, then, after, and dystopia as a means to project the then-now conflicts to a conceived then-after now. The conflict of our times is the uneven distribution of a neo-life with the resistance toward the dialectical change of self-expression being an ever-present process. All liberational aspects of self-expression are withheld by patterns of subservience to the Spectacle.
Aestheticism is perverted by materialist soft-narcissism of Capital’s desire to proliferate. To proliferate, Capital infiltrates art into a simplistic expression in a complex process of perpetuative accumulation of value exchange. The abstract nature of the “detailed” (sarcasm) canvas represents Man representing himself increasingly as a commodity. Something to be sold, his expression, himself. The liberty to consume and assume identity based on consumption is the political doctrine of the contemporary West. Howso, then, may the West assume its grandiose self-given righteous nature of liberty if it is divorced from discipline?
In order to achieve a Beyond-Capitalist reality, with the Maoist strategy of political class unity, capital must be fully cybernetic and self-perpetuating, destroying totally the validity of fiat declarations of individual ownership or bourgeois class control. This is accomplished in a quick-paced progression of automation, rendering Post-Ford occupations useless, fully gone, making way for a realignment of value-production and Neo-Industrial Orientation (as a relationship between Man and Nature) and Neo-Moralism and the self-evident truth that is realism. Distribution, Production, and Civilizational Foundations are reformed.
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