doe @exiliaex@masto.anarch.cc

u can sense the autism in someone like how u can sense the force in someone in star wars and that is because they are the same thing. harness the autism

Reading vol2 has confirmed a few of my suspicions on Marx's later theory. The way he talks about circuits and how commodity production becomes capitalist commodity production is also clearly inspired by his Russian studies. Marx was drawing out these distinctions to understand internal economies like Russia.

The Russian commune for him was a transitional form that was midway between full seperation from the MoP and labour-power and its integration. Hence it stood in the way of capitalist production of commodities.

Plekhanov and Zasulich deliberately hid Marx's "centrism" on the question and paved the way for Lenin's incoherence in his Development of Capitalism in Russia and, eventually, for the Hilferdingian illusions and German war economy model.

Marx even talks about Russian land owners needed credit and state assistance! This ties back into his discussion of spiral pattern, Sismondi and how the first few cycles of capital began through statecraft. Marx rejects the idea that Capital springs forth dialectically through a movement of pure abstractions. The dialectical character of Capital is explained through the seperation of labour-power and the MoP.

The plan? Turn Twitter into a subscription service ... for Nazis.

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The desire for autonomy, in its many forms and kinds, is probably the single strongest throughline that connects the variable (and contradictory) kinds of anarchists. The repression of individuals' and groups' autonomy is, in and of itself, one of the largest environmental factors in pushing people towards philosophies and politics of autonomy.

Though, because of this, some interrogations and critiques of our world by anarchists fall flat. Autonomy raised above all, for fear that accepting any action as undesirable would "prove" that at least *some* kinds of people "don't deserve autonomy" or perhaps "can't handle autonomy" or at minimum "need oversight."

How quickly do the words "justice" leave the lips of an anarchist followed by a defense of the violent heart of The Worldeater; Sovereignty. Each anarchist can point to State Sovereignty as a false god, an untruth. But each tries to find the true God of Sovereignty elsewhere; oftentimes in "The People" but more often than that it's the "Localized Community." whether that means a commune, a "municipality," a neighborhood, a union, or even sometimes a worker's council, which almost all boil down to some level of Democracy, of "The People." Most often even maintaining the state relationship between the territory and the population for that democratic governance.

Autonomy is only part of the question.

The Worldeater does as it's named; its existence is predicated on the consumption of the infinite worlds of life, the infinite forms-of-life. In place of those infinite forms, it instead produces one formless mass of fluid life, which it applies processes of subject-making to via apparatuses designed to impart the desire for only its forms on that mass of fluid life. Autonomy from this process, while within this process, is necessary to overcome it, but too quickly can we reproduce it by struggling for autonomy alone.

Redemption is the other side of autonomy.

Our lives are determined by living processes of history, by the past. A law beyond any law of man.
We are struggling for the redemptive world. The world where Origin and Destruction meet. Where the past is destroyed and saved by its redemption. What is destroyed is the past as it was, and what is saved is the past that never was.

Hegel asks: Why does history take this course?

Marx answers: So that humanity may happily separate itself from the past.