The Invisible Committe

notes from the book now:

Having become an instrument of communication, language is no longer its own reality but a tool for operating on the real, for obtaining effects in accordance with more or less conscious strategies. Words are no longer put into circulation except in order to distort things. Everything sails under false flags. This usurpation has become universal

...and on the other, discourse, which is its relentless counterpoint, the perversion of every concept, the universal deception of oneself and of others.

As something endured, the process of fragmentation of the world can drive people into misery, isolation, schizophrenia. It can be experienced as a senseless loss in the lives of human beings. Were invaded by nostalgia then. Belonging is all that remains for those who no longer have anything. At the cost of accepting fragmentation as a starting point, it can also give rise to an intensification and pluralization of the bonds that constitute us. Then fragmentation doesn’t signify separation but a shimmering of the world.

In the fragmentation there is something that points toward what we call “communism”: it’s the return to earth, the end of any bringing into equivalence, the restitution of all singularities to themselves, the defeat of subsumption, of abstraction, the fact that moments, places, things, beings and animals all acquire a proper name—their proper name. Every creation is born of a splitting off from the whole. As embryology shows, each individual is the possibility of a new species as soon as it appropriates the conditions that immediately surround it. If the Earth is so rich in natural environments this is due to its complete absence of uniformity. Realizing the promise of communism contained in the world’s fragmentation demands a gesture, a gesture to be performed over and over again, a gesture that is life itself: that of creating pathways between the fragments, of placing them in contact, of organizing their encounter, of opening up the roads that lead from one friendly piece of the world to another without passing through hostile territory, that of establishing the good art of distances between worlds. It’s true that the world’s fragmentation disorients and unsettles all the inherited certainties, that it defies all of our political and existential categories, that it removes the ground underlying the revolutionary tradition itself: it challenges us.

In the face of all that, the thing to do, it would seem, is to leave home, take to the road, go meet up with others, work towards forming connections, whether conflictual, prudent, or joyful, between the different parts of the world. Organizing ourselves has never been anything else than loving each other.

Form is born of the encounter between a situation and a necessity.

Because that’s how it is with every form, with life even, the real communist question is not “how to produce,” but “how to live.”

“Communism is the material process that aims to render sensible and intelligible the materiality of the things that are said to be spiritual. To the point that we’re able to read in the book of our own body all that humans did and were, under the sovereignty of time—and to decipher the traces of humanity’s passage upon an Earth that will preserve no trace.” (Franco Fortini)