"In a world that is truly inverted, the true is a moment of false"
Guy Debord, The Society of the Spectacle, 1967.
In this period of confusion, when the economy requires a global financial dictatorship "in perpetuity", destroying the conditions for survival of its inhabitants, we question the wisdom, denounce the solutions present change as ineffective, as unsuitable for new packs of the society of the spectacle. Our experience of failure that have built our limiting beliefs are the source of our problems. This is the search for a solution that creates this problem without solution, ensuring the success of failure.
Contributions of this site can provide opportunities that allow us to leave the inefficiencies of change. From California to the pragmatic radical constructivism, the diversion to the situationist drift, anti-authoritarian libertarian rejection of constraints of May 68, ecology unit with the invention of unbelief, relationships and links are built in bringing about a change of perspective.

"The truth is the invention of a liar." Heinz von Foerster, 1998.
"Elsewhere" has no truth. The elect of all power holders supreme truths, taking their predictions for higher realities, have only divided the world into war competitions that reinforce the permanence of a society without future. However, the gathering of our differences that would blend and merge in the heart of debates and antics, has capabilities far greater than the sum of its components separated from each other. When the richness of these interactions exceeds a certain threshold, the global movement produced discontinuously new aggregate behavior quite unpredictable.
From desire to pleasure all change, reframing our views, shifted in the invention of future access, change our interpretation of situations. Thus altering the rules of the game, we increase the number of options, creating new spaces of freedom. This allows us to use the virtues of our faults, and thus unblock access to our resources in sleep.
We will not make any truth disembodied use on site, but we offer a few tracks to take with others.
DIY operative group replaces the simplistic authoritarian beliefs. This world of separations can then be reconstructed in an ecology of the relationship.
Everything becomes possible with those that did not stop the unbelievable.

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WE ARE THE WORLD IN BECOMING

Stella Lukas, August 2009.

"The past and future are how to be this."
Maturana and Varela, The Tree of Knowledge, 1992.
If we can no longer consider the future as a projection that now consumes the past rushing into ever more present, it can then be appropriated as a desirable become experienced at this, full of new possibilities that seeks only to achieve a future without hindrance being built here and now.
"We can not predict the future but we can prepare. To the extent that we let things go at random, we can provide a closed system characterized by some initial order to evolve the disorder, which offers much more possibilities . As soon as instability is embedded, the meaning of the laws of nature takes on new meaning. They express the possibilities now."
Ilya Prigogine, La fin des certitudes.
Our pretentious knowledge does not see all that is hidden, ignored what he does not know. It tends to be carried forward as self-sufficient and help themselves to the owner of the truth and relevance, to conceal errors, anomalies, paradoxes, heresies, deviations, in short everything in critical moments of qualitative change is the source and stimulating changes and revolutions.
The human condition is not a destiny marked by a history already written, but the emergence of movements, accidents and mistakes that are made and unmade in the course of contingencies, turning points, thresholds that can at a critical time cancel the dominant pressures arise by new opportunities more compatible with all the diversity in society. Our views are often found distorted by our uncompromising and sectarian prejudices. The model of perception and the method used by the observer directs his research and determine its compliance without really noticing account. We never see twice the same river, the water drained, we ourselves have changed our mode of perception is different, our observations have somewhat changed and reality is not quite the same.

For the reductionist scientism, "objectivity requires that the properties of the observer shall not enter into any online account in the description of his comments. By the deletion of which is the essence of observation, c That is to say the cognitive processes, the observer is reduced to mere copying machine, and we managed to evacuate the notion of responsibility."
Heinz von Foerster, Ethics and second-order cybernetics, 1991.
On behalf of this fantastic realism that seems obvious, and is completely overshadowed any human element in what is vivid too, doubt and chance, of uncertain relationships, opportunities unpredictable gaming rules game, can change its own rules of transformation, freedom of choice, situational tendencies.

Take any position as the position of an observer with what follows, opens a field of possibilities, fundamentally critical truths, dogmas and ideologies. So each of us becomes responsible for his own point of view. We are involved in the world that we describe and transform it with others. Then to promote opportunities for our freedom we now need to think in the second degree, in a cycle of thinking that pushes back our knowledge constantly on itself. This need to believe our understanding of the situation experienced, promotes opportunities for our freedom. The world is no longer an objective reality although separate, foreign, to which we must submit, but then becomes our reality, more human and more accessible, more varied and more vivid. The financial and economic dictatorship is no longer inevitable, but the tyranny of a small group of usurpers multibillion it is rendered ineffective to save society from the failure of humanity and the planet's destruction. "The revolutionary life already know what to do to overcome the problems that are blocking. But they did not know they know because they think they're ineffective. We can invent a whole new use of the knowledge we already have in different balances that no longer need to be unique and perfect. There was an ideal way (realistic) but unattainable at present there is a multitude of possible experiments."
"Let us live in the world that we invent !" (*)

* Stratagèmes du changement, the illusion of the improbable to the invention possible, by Lukas Stella Éditions Libertarianism, available Courcircuit-mailing, Fnac (France).

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CHRONIC AND LASTING CRISIS, But not for all ...

inventin, June 2009

With the crisis stays, profiteers repeat business, and the destruction of the economy, society and the planet takes more beautiful. The foreign exchange market (Forex) are in full extension. Predators speculate on the value of currencies or goods, and even the value of these values. There exchange nearly 4 000 billion dollars per day, net of derivatives traded over the counter, often automated by computers, which they represent a volume of over 84 000 billion, but perhaps much more. On these markets accapareurs can enjoy a leverage of 100 to 1, against only 2 for 1 on the market shares, paying only 1% of the money they actually play. We buy what is not and we sell what we could hold, the virtual reality becomes. The derivatives transactions take place directly between participants, without knowledge by any of the positions. Traceability is impossible and no one knows exactly what we are talking about. So the overall risk is neither measurable nor controllable.

In fact, these funds are investors who speculate on upward or downward market. Whether in stocks, debt securities or commodities, they accentuate the soaring or diving values. To boost their profits, they play this "leverage effect", ie they borrow heavily, up to hundred times the amount invested. It is a dangerous game where the benefits of each can only be covered by the loss of others. In a period where there is falsehood, nothing is predictable. This abundance of debt constitutes a systemic risk, that is a threat to the entire financial system, economic and social.
When hope and lost confidence, the show is crumbling on the back, the revolt tends to infinity, and a change of perspective is emerging everywhere.

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NEITHER RESISTANCES NOR PROGRAM

Lukas Stella

To resist, of Latin “résistarer” which means “to stop”, it is to remain intact, not to be faded, endure, to support, be opposed, retain themselves well to make an offensive, a radical change.
After the time of the claims where one begged some crumbs moreover, the time of reactive resistances settled which try to preserve some crumbs of an unbounded exploitation. The pressure resistance antisocial and inhuman is reactionary. It limits any desire of change to only one reaction, in the rules of the game of a policy of control, reduced to the spectacular context of its domination. A resistance from the point of view of the constraints is only one resistance to change.
Resistance to the foreign invader, places the resistant ones in the margin of the company. To consider the antisocial policies as invading they must be placed outside, and thus create a separation between them and the company. Being excluded from the social life, they are saved any possibility of real transformation. The “antis” of any edge, each one in its speciality, separated well from the others, place from the start in an opposition of dependence, sterile and inoperative.
By resistance to a reform, one fixes the change at a flashback. Like drank single with a movement, it can only generate one paradoxical problem without end. Resistance never carried out release that its spectacular aspect, reduced to its vitiated restricted space, it can only preserve the essence of its constraint at dimensions of the exploitation.

The trade unions “entirely miss their goal as soon as they are limited to a war of skirmishes against the effects of the existing mode, instead of working at the same time with its transformation and to make use of their force organized like lever for the final emancipation of the hard-working class, i.e. for final abolition of wage-earning.”
Karl Marx, Wages, price and profit, 1865.

Since the trade unions became Masters in compromisings and divisions, champions in treacheries. The trade union leaders knew well to defend their interests by blocking the greatest wild general strike, in May 68. Their opposition to any radical change enables them to be recognized of public utility by the power. Certain trade unions which do not want to play their preserving part are relegated to the oubliettes of the spectacle and are condemned to the active opposition of all the trade unions found official.

The representation of the dispute lends a phantasmagoric authority to a power which is deprived by it. The tender of the revolts to the modes of resistances, installs them in a fatalism where any radical change is impossible. Reduced in their form, their communication and their actions with a simple compartmental opposition, of suitability and appearance, resistances are assembled in festival to finish in spectacle. It is a rebellion without a future, for the form, without consequence on the operation of the system. The opposites balance, and all remains in the continuity of the tender. The “contrists” of resistances seek to be made pass for experts, posting themselves as specialists anticapitalism, antiG8, antimondialisation, anticroissance, antipollution, antinuclear, antiOGM, antipub, antifascism, antiracism, antisexism, antirépression, antitout and even anti-anti…
The conscience of alienation consolidates its influence when it occults the means of becoming emancipated some.

The will to be able on the others involves a higher bid of domination where the forces which are fought cancel in a perpetual opposition, preventing oneself from acting differently, occulting any possibility of change. Dissatisfaction with frustration, devalorization with the trouble, so foreseeable behaviors maintain the conflicts in their motionless permanence. Absorptive by preconceived repetitive attitudes, the belligerents limit their space of freedom by reducing their possibilities of exceeding this conditioning.
To believe that there exists one way to achieve a goal led to a conflict and reducing thought. The persistence of a conflict of opposition lies in the rigidity and the perpetuation in the linear way to apprehend them, which wants that it has one culprit there and that only one cause.
To fight only against objections and interdicts amounts reinforcing them a little, rowing with counter-current and retrogressing. It is not a question of opposing the force to the force but of reorientating it in a direction favorable, by transforming the brake of resistance into energy for the change.

Having existence only in the field of the spectacle of the reigning economy, the parcelled out and divided opposition was reduced to exist only in answers limited to measurements of the power, on the ground of media propaganda, where it is sure to succeed in failing.
Some think in the role of resistant revolutionist. But to believe revolutionary when there is not revolution is a Utopia without becoming, which creates itself its own misfortune.
It is now a question of leaving this framework preestablished reactionary of opposition by approaching the situation in a widened context, by a shifted point of view where all becomes possible. “Evil with living” perhaps apprehended today in all its dimensions.

The perpetual opposition to progress of activism creature of habit lies in his search of the ideal. The certainty of the ideal is not a proof of truth. That which poses the absolute good poses the absolute evil also consequently. The continuation of the ideal, that it is mystical, spectacular, political or scientific, is a force which always seeks the good or truth and always creates the evil or the forgery. One is unthinkable without the other. The starting assumption which makes it possible to succeed in failing, is to believe that the world is divided into two, the good and the evil, truth and the forgery. But the world is populated of two kinds of people: those which believe that there exist two kinds of people, and those which do not believe it. Any ideal theory never gives, at best, but one image, or a fixed interpretation of the world.
We are in a situation where the search for a solution creates a problem without possible choice. While endeavouring to reach the inaccessible one, the idealized Utopia makes impossible what is realizable.
"The concept of Utopia irritates me. This place which is not nowhere, I perceive it everywhere."
Raoul Vaneigem, imaginary Newspaper, 2006.

To succeed in failing all the blows, it is enough to seek the solution of the solutions, the final resolution of the day of the revolution where one will have gained when all the others lose. The war of all against all, result of the human denaturation, is an old predatory reflex which conceives of alternative only between crushing or being crushed. The predatory ones are fought, but never fight the predation.
The statements of the vague and total problems of change, which depend entirely on a result fixed in a hypothetical future, like the myth of the Great evening, will find only solutions falsified, because certain constructions of reality can only lock up the individuals in the dead end of their absolute objective. Those which believe in the virtues of the revolution set up it in profession of faith, applying to the history the aberration of beyond celestial. Only one simple rule can put an end to this apparently interminable play, but this rule does not belong to this play.
The will of emancipation is contagious, but it cannot be essential.
A political program, that he is reformist or revolutionist, arises as the solution bienfaitrice which tends towards the perfection. A program is built on an interpretation of the reality which is claimed true. It is not reality itself but only one interpretation among others. This interpretative system is not easily definable and impossible to control. It is not perceived as an interpretation by that which interprets but as an obviousness which goes from oneself. The observer influences its observation of a reality which it builds by the interpretation of its perceptions.

To build a perfect and final program is only one unrealizable claim. We can never claim but with approximations of a multiple truth which remains always partly incomprehensible.
The politician regards as unacceptable this imperfection. He presents his interpretation of the world like absolutely true, which implies that all the other positions are heretics, of evil influence. The idea of an absolutely true interpretation of the world excludes, by definition, the coexistence of other interpretations. No other interpretation has the right to exist.
To have the ultimate truth consists in clinging to the stupid belief that the truth will be essential itself one day or the other. Vis-a-vis the adversity paradoxically, the recourse to the force and violence against all the others auto--is authorized, for the good of all. This universal benefactor does not want violence, but reality, that which he invented, the constrained one in spite of him to resort to it. The illusory belief to be in the world to only hold the truth leads to a destroying and suicidal paranoia.
A program is built on the standardization of the people and the negation of all differences, of all individualities. The population is depersonalized. Any political program, not taking account of the individuals in their differences and their sociality, arises as a higher authority to which one must subject oneself. Any program, like inevitable prediction, tends, by its operation even, towards a dictatorship which is essential itself. From its point of view, whoever does not accept it proves by there its depravity and its evil slyness, and must be converted or eliminated.
It would be stupid to believe that everyone can convert with our convictions. It is time to leave its political small family limed in her competitive practices and its reducing beliefs, and to call themselves in question while being recomposed with the differences of the others in a structural Co-drift from where will emerge from the change inevitable. The democracy will be indeed the business of all or will not be.
What the future will be, one does not know it. When one does not know, it is advisable to assume its ignorance. The future will be what will do we with all the others which one does not know yet the reactions and the desires, in situations different from that from today that one cannot envisage with our manner of seeing today.
We are not captive any more of the future perfect, because we chose to take the present in its becoming.

The confusion disseminated by the large spectacle of the very powerful goods erased reprogrammed memories any project of effective change to the profit of investments in the aggressiveness of a dissatisfied consumerism. The victory of this company appears in its company of confusion of the planet which succeeded in infecting its enemies of this rage all to devastate, dehumanizing living strength who want to destroy it, by reducing them to a destroying and ineffective resistance. The rage against the authority is corroded by authoritarianism. The nihilism, the inertia of despair being made pass for clearness of the suffering, holds for surreal blindness the emergence of the possible happiness, without which the attempts at change would not have upset the course of the history.
To seek to destroy a world which nourishes its own ruins without seeking to build new, works indeed to consolidate that which one would like to eradicate. What is not implied completely in the life and its ceaseless invention leads to this destruction, which is the change in impossibility of changing, where all becomes interchangeable.

Neither tender, neither resistance, neither program, neither Utopia, neither yes, nor not, are the base of a realignment necessary to become operational, to play another game which has fun with the rules while going in the direction where that is well, where it is easy, by pleasure, where one can take and give without nothing to wait.

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FUTURE IN BANKRUPTCY, DREAM IN DRIFT

Lukas Stella, February 2009.

“If one should to the worker only one half-day of work to live one day whole, second half of day's work is forced labor, of the surtravail” (Marx), stolen by the monopolizers which prefer today to play again it with the world casino, more lucrative, rather than to reinvest it. This money usurped with the populations by some billionaires inflates years by years, and multiplies very quickly in the computerized networks of the financial speculation.
Work it is the hell thanks to the exorbitant raids of the shareholders who impose their economic dictatorship.

Swindles is general today and world, it is all the company which is swindled by a small group of multimillionaire without any scruple. And during this time, the small flunkey of the billionaires, gives it kings of finance made his daily spectacle and scrambles the charts for better serving his Masters…

Confidence disappeared and finances it unknown ground drift. The crisis is new and nobody knows what it will become. The banks jump, the purse loses the pedals and everyone awaits what it will arrive. The market was to be regulating, but it never controlled but the plundering of planet for the profit of some multimillionaire which monopolizes this disproportionate nest egg, by the obscure plays their unbounded speculations.
In panic, the policies turn over their jacket and call, in despair, with more control. But when all is computerized, more control would cause the multiplication of combine to avoid them, and consequently more risks of skids. The remedies have sometimes unexpected side effects.
The money which abounded, it there has some time, in the spheres of the high finance, did not disappear with the crisis, it changed only hand. The profit-takings accelerate as dangerously as the bankruptcies. The crisis is raw, the poor will pay.

The richness of some was carried out by the permanent accumulation on the one hand of the value of work concealed with the workers. These sums cumulated since of the years represent today colossal richnesses which circulate on the financial markets in search of amazing profits in the short run. The richnesses usurped in the real economy pass by numbered tax shelters, accounts, then are played again in the virtual economy much more lucrative but also more dubious.
It is the time of the plays on the value of the value in time. Under the reign of swindles, it is a question of making gleam much easy money and the lure of gain makes the remainder. Then, it is necessary of course, to withdraw its setting before the end of the part, to leave the play without complying with the rules, nor the stakes. This play pipe, the small ones are losers because they undergo the fluctuations. On the other hand, the very large speculators create the movements and the inversions, of this fact they always have a time in advance on the others, which enables them to nick the gold mine.

In this barbarian world, gangsters of fortune “at all costs”, all the powers have, and in particular that to disappear with the eyes of the world. Their flunkeies spread the fear of the catastrophe to maintain the people in the tender and the constraint. Curled up in its daily newspaper, the jitter with the belly, it does not rebel. And when this madness of the monopolizers of richness causes large damage in the real economy, one asks the populations impoverished to pay repairs, in order to avoid the bankruptcy of the world casino. The managers of State sow panic with any wind for better justifying this diversion of the funds public, which is only one social swindle moreover, but one of size.
Let us not forget that the richnesses suddenly did not disappear. For this period of confusion, some make amazing deals.

“What is treated out of purse, this appreciation stolen to the workers then played again with the dice on the market, is only the visible part of the economy. The invisible mass of this iceberg more than doubled in 10 years, while escaping any regulation. It would represent more than 80% of the financial transactions. The transactions on the foreign exchange market and the derivative products negotiated between private individuals, represent approximately 50 times today the volume of the transactions of the real economy. They amount in million millards of Dollars, and perhaps much more because if they are not controlled, one cannot know the amount precisely of it.
What propaganda shows us of the speculation in is only one small portion. Indeed the four fifths of the financial transactions proceed out-market, private between computers, of private individuals with private individuals, without accountancy, control and obstacle. Finance was converted to digital operation and the dematerialized economy.”
(Stratagems of the change, the illusion of incredible to the invention of possible, extracted chapter III)

The spectacle, which is anything else only the advertizing vision of the commercial world on itself, speaks only about economic rout, doubled of a social recession, for better doing to disappear this gigantic raid from the richnesses by some monopolizers with the top of the laws, beyond the visible one. To dramatize the situation enables them to make accept the fate of this inevitable crisis, planetary scapegoat, in order to better hide this monstrous swindles as well as the following ones than they prepare us. The next puncture will it come from the bubble of the pension funds, the raw materials, energy, the agricultural produce, or then of the bets on the future ? The chain reaction which it could involve is not foreseeable. All is possible…
The fear of the future is only the expression of the uncertainty of becoming capitalists who do not have any more future. All those which do not have great any more a deal to lose have very to hope of a new world emerging by need.
What arrives to us is not an hiccup, but well the result of capitalism, the completion of a suicidal world.

Not, the richnesses did not disappear in the storm. As Georges Sorros affirms it, the multimillionaire ones, speculators of high flight, already benefitted largely from the crisis by carrying out their larger benefit by business doubtful, but how much juicy.
In fact now the States speculate in the banks and are involved in debt to create money at all costs, by borrowing it from a dubious future, which devaluates the currencies, causes inflation which impoverishes the populations. The bets on the unforeseeable one plunder a future in voluntary liquidation, the precipitant in the end of a world which does not have to become any more, letting escape in spite of him, of new prospects which outline the outline of changes become possible, and especially essential.

The economic crisis and financial, cancer which does nothing but start to develop with this first bubble, is now a general social crisis. It is clear today that the decision makers of the economic dictatorship largely showed their irresponsibility by leading the company to its promised bankruptcy, ruining a future already condemned, by polluting any social life and destroying irréversiblement planet. Confidence disappeared, and the decision makers are held responsible for this disastrous situation. It is the end of predatory which is carried out, and nothing will be any more like front, the spectacle of the end will not be able there nothing to change.

“All experts of the power, and all their computers, are joined together into permanent
multi-field consultations, if not to find the means of curing the sick company, at least to keep to him as far as possible, and until in exceeded coma, an appearance of survival…
The days of this company are counted; its reasons and its merits were weighed, and found light; its inhabitants were divided into two parties, of which one wants that it disappears.”
Guy Debord, Foreword with the fourth Italian edition of “the company of the spectacle”, 1979.

The only exit is with being lived with our differences. While D-adapting us the use of our daily lives, let us found the direct democracy in the companies and all the publicly-owned establishments, a person a voice, whether he is pupil or inspector, warehouseman or shareholder. The generalized self-management of the life in the course of the ecological plays of the relations, is a minimum necessary to a change of prospect become impossible to circumvent. When all becomes unbearable it is advisable not to support more, and the desire to change can then be transformed into pleasure of changing with the others.
Our to become will be what will do we all together.

Neither obstacle nor dead time !

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ULTIMATE LETTER WITH BARON PETDECHÈVRE
of its ex-secretary to the castle of Saint-Magloire

February 2009.

Mister Baron,

I will tell you enough my deep gratitude, while laying off to me, to have gone my dignity at the same time as my freedom. Admittedly I am not unaware of that you had preferred to keep me with your service, precisely awaited the advantages that you draw from my presence near you. But the circumstances of the moment, in particular financial, have constrained you to restrict your way of life. I cannot resist the malicious pleasure to say to you to which point the bad news of Saint-Magloire fills me ease, now that I am held with no duty of reserve concerning the poor opinion that I have Masters whom I served, of which you.

Thus your fortune started to melt with the sun of the financial crisis which shakes the world. Even if that must cost their wages all to the employees from which you had to separate you, you cannot imagine with which joy we will observe run the companies of people of your species. Because they is well of that it acts, one saw it during the release of the catastrophe: the imminent collapse of capitalism. Admittedly, this filth has the skin lasts and no one cannot predict at which speed the wretched masonry will sink, we hope for body and goods, notwithstanding the respect that at one time I you due.

Thanks to the succession of the shocks which started to shake the structure of the economy, one understood how yours began there to dissimulate the holes which their extravagant expenditure dug there: you involved in debt the world on several generations and you filled the pockets with the future economies of the children of your employees. But your complete absence of decency has equal only silly thing with which you and the parvenus of your quality benefit from the goods of which you assumed the property. The small president that you propelled in charge of your republic in is the paragon besides, also no one in art and the manner of inflating importance which it makes display shameless of his priggish pedantry again rich. You cannot know with which delight I learn that some unclean of your friends was hung with the advertisement of the losses of its capital. Nothing can give more pleasure with the poor than despair of the rich person.

It appears that you pain to keep your castle, within an inch of being sold off to some swindler who will make of it a list of stage for representatives of the last hour, before finally the homeless persons of the vicinity come to squat in your living rooms. How the fall of the economy is beautiful to look at, as much undoubtedly than the head of the tyrant when it falls into the basket from the revolution! You dribble in vain with the rabble of the speeches alleviating on the way in which your congeneric claims to prevent their banking houses of cards from collapsing, you know that the exit is not any more a doubt: the days of the political economy are counted. As much to say that it is not end close to the capitalism which one can still doubt, but of time that it will put at to remove our planet from the stinking institutions which the middle-class men installed there.

Already, Mister Baron, you are not any more that the shade of the arrogant owner who you were. You hear the people which hesitate with sorrow to contain his joy mingled with anger in front of the mimes of your friends vis-a-vis with the misfortune which knocks on the door of their banks. Of course, you still will draw the whole crowd and of your dedicated servants, but little by little, you will feel them to escape and will see them to you joining the bonfires which will illuminate your failure. Too many people may find it very beneficial you to see disappearing, you and your protocolar puppets. Even the air is in a hurry that your productions stop. The ground does not need more you.

In the hope that you will be able to remove us as soon as possible from your insipid presence, please nothing believe, Mister Baron, with the promises of the ultimate chatterers who will present themselves to save you rout.

With the pleasure more never of not being your,
Anatole

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THE PRICE OF THE WIND

Paul, October 2008.

“I go for pressing business, thus enough parade; you will have care
of the people; pluck it in my absence well; because we spend much,
and one does not know what will arrive”.
(Samuel Beckford, Vathek)

“It is good air, but it is wind nevertheless”
(Robert Bruses, FAO Economics,
concerning the official statement of the G7 of October 10th)

With the serial of what it is agreed to call the “financial crisis”, one learns from it from beautiful, for example that: “does the volume of the transactions devoted to the real economy account for approximately only 2% of the totality of the monetary exchanges” (Le Monde, October 12th, 2008) Faut to deduce from it that 98% of the dough circulating in the world are in another kind of economy? Virtual? Unreal? Surrealist? Gangster? The journalists who employ similar expressions played probably too much on game consoles videos: they believe that the fiction is a field of “virtual reality” vis-a-vis that of the daily life. That means it which 98% of the existing money on planet are in fact only one money of fiction: in other words, a “currency of monkey”, a little like the tickets of Monopoly game ? But then what “real economy”?

The word “economy” comes from the Greek oikonomia, who means “management of the house”. Then one understands better: the real economy, it is that of the house. It is the management of the purse. What it is necessary to buy to eat, to dress themselves, place themselves, opposite what one gains. In Aquitaine, strong a long time ago, one put his money in a small bag, called “bogette”. The English, who occupied the area at that time, retained the word which they pronounced with their way and it became: budget. It is there that his real economies were put and it became the word to indicate what one does. Each one knows the difficulties of “budgetary” balance, especially when the ends of the month should be buckled. One knows the price of the things and the incomes that one A. balance between the two gives us our “purchasing power”. There is nothing very complicated in it.

The money comes from work, it is an open secret. Without production of richnesses, not of richnesses, and without richness, not of money. There does not need to be Karl Marx to understand it. But the money, it is also the Treasury of the rich owners, who recover part of the work of the others by not paying it (by remunerating it less than what it reports). When one has much of it, it is not used any more for the real economy, because one has some to spend it daily too much. Then one makes use of it for another thing. How to make money with money without working? One speculates. For example, one buys food products and one resells them expensive. So that it is possible, one stores and the prices go up. One can also lend money to interest and other things still. It is the trade of the banks.

The source of the richness, it is obviously work, i.e. the production of goods and services. The source of finance, it is what the ones draw from the work of the others. To increase the profit by it, it is necessary to increase the produced richness or to reduce the cost of its production. Less expensive to pay the producers by improving the productivity is the best means of increasing the appreciation than one draws from work. It became easier by globalisant the economy universally, for example while selling at the cost of European market of the goods manufactured by workmen paid at the cost of labor on the labor market of poor countries. The hugeness of the appreciations thus carried out, being added to the fabulous sums carried out thanks to the speculations on the energy sources, like oil, inflated the money overall assets well beyond the purchasing possibilities, even of shares of companies or raw material stocks. In other words, the benefit accumulated by the owners exceeded in confusing proportions the real limits of the economy. Even by buying all that was with range, there was too much of it. In same time, obviously, the great mass of people was really impoverished. Increasingly poor. Including those which, initially, had believed to benefit from the financial repercussions of this gigantic increase in the profits. Because it is the law of capitalism: the weak one is eaten by the fort. And little by little, the small profiteurs become them also proletarians like the others. The “middle-classes” join the crowd of those which have only the real economy to be put under the tooth. With each crisis, the banks and the investment fund amalgamate to leave room only to strongest (logic celebrated by the competitive spirit). The simpletons, who listen to too the media, believe that they is good for them because that increases the “national wealth”, without seeing that this one escapes to them and that one makes of their flesh of turkey of the joke furnish the beautiful dishes with the feasts in which they do not take part.

The globalisation was celebrated in its time like the “end of the History” (Fukuyama), kind of happy result of triumphing capitalism. The “economists”, agents of propaganda which make accept people that there are “laws of the market” to which one cannot escape more that to the “natural laws”, were given some to heart joy to explain that we arrive finally in Brave New World. Finished crises and risks of the market prices: from now on, thanks to the universalization of the economy, the optimum management of the business was going to return everyone, each one on its scale, joint owner of the world richness. This nonsense, obviously, did not have more base than the religious nonsense to which one promises for beyond happiness than one does not find here below.

The ideal for having is that the poor one is believed rich while remaining poor. Already, thanks to the religion, one had made of the father a copy of the vicar of God and his family a small world with the image of the reigning dynasties. Each dad was invited to subject women and children to make obeying citizens of them. But it still had to be transformed into virtual owner so that it is believed invested mission of supporting the social system which benefitted from him. How it did not have a capital - and due! - one was going to give him one of them, virtual, by granting to him a loan guaranteed on the value of the house that it was going to acquire. With currency of monkey, it was going to buy an imaginary title. Whoever subscribed to a real estate credit knows how it goes: one pays initially the interests, and it is only if one arrives at the end that one becomes owner of the thing. “The poor, said Coluche, cannot pay much, but one can make them pay a long time”. And if they did not arrive there, the speculation on the value of the goods made it possible to resell the house more expensive. Any benefit for the bank. Still better: one made of the debt of poor marketable security, guaranteed by the mortgage on the good whose value did not cease increasing. And this title, become goods like another, although completely virtual, resold at several times its value in complicated financial circuits worked out for the new engineers of an economic scene without base.

10,299,050,083 $: it was at October 11th the posted amount of the American foreign debt. However, no country is credit debts of the rich countries. World compatibility is a faked assessment. In fact, the fabulous sums which are counted as active various financial institutions of the whole world are indeed of the currency of monkey. The mortgage deed following the example of (the famous subprimes), they are credit lines in listings which forget to mention that they correspond to bets on the future, of the debts whose refunding is spread out in the future. Like if, to advance the train, one burned the cross-pieces of the way which one further removed, while hoping to be able to replace them before arriving there. But the heavier the train becomes, the more fuel is needed, and the more the railroad disappears in front of him. Capitalism, to progress, must make of a whole goods: after the food products extracted the ground, human work, the manufactured products, rendered services, maintaining the fresh air, the drinking water, here which it makes of future time assayable goods on the market. The entered money is not only any more that which comes from the current richness, but that of tomorrow, in the form of bets on the discounted appreciation. However, “on the quite insane future which will trust”: by accumulating titles on goods which do not exist yet, the hunter of benefit sold the bear before to have killed it. And the animal set out again in the forest.

The democratic State is the political form of capitalism. According to the periods, he plays a more or less important part in the management of finance. For the ones, known as ultralibéraux, it must be satisfied to ensure having that the mass of the poor is well kept. For the others, known as Keynesian (of the name of a theorist of the political economy), it must fulfill a function of regulator in the circulation of the currency. In all the cases, it is only one of the wheels of a total system which ensures the seizure of the capital on the whole of the human activities. It is to say that it can hardly remedy the dysfunctions of this system. By accumulating currency of monkey, the capital strewed the course with its history to come black holes into whom it can only fall, whatever measurements of the economic situation taken to mitigate such or such of its deficiencies. It is not the end of the History to which one attends, but something which resembles at the end of the history of capitalism, the moment when the prophets whom it paid to notch the people announced his final victory to him. This end, let us not doubt it, is also that of all the ideologies which were used as decoration with its various misadventures, like the capitalism of State mensongèrement called Communism. If it is an alternative proposition to make as for the possibilities for humanity of benefitting for itself from this crisis, it is certainly not in the cupboards with the old-fashioned things Bolsheviks that they will have to be sought. The reinforcement of the State, in particular by nationalizations, would make obviously only precipitate more before the implosion of the financial system.

This “crisis”, the sick world of capitalism can leave vaccinated, more extremely, more alive, as it can succumb, with small fire, in a long anguish, maintained by the remedies Doctor Diafoirus come for his bedside. It seems to me that most urgent would be to cut the cord which connects work to the capital, while withdrawing with the shareholders very right on the business management, i.e. by globalisant the democracy with all the social activities: the board of trustees of any human community, in particular productive, must be made up of people who take part in it. In other words, it is not to the investors to make the decisions concerning work, but to the workers themselves, on their production site, and not in delocalized institutions. This track was that which in a time one had called “self-management”, and I do not see of it an other which can be used as alternative to the generalized rout of capitalism. More amusing is that it is completely compatible, not to say more, with the desires of freedom, equality and fraternity which are the base of the pleasure that people keep, despite everything, with living together.

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DEPHASING, the machine to be reduced

Lukas Stella, 2002
(extracted the booklet “data-processing Boardings”, published with the Éditions du Monde Libertaire et Alternative Libertaire)

“Reality is business of faith” Gregory Bateson - Convention of communication

The funeral ceremony completes its representation. The advertizing megalomaniac shouts victory!
At this point in time information business to liquidate the memory and that the political buffooneries play nice moderators. The population gives a death rattle and draws on its fate, thus reality undertaken collects the dividends. It was written in the program.
This belief mystical, which consists in believing that all is determined by a cause allowing a prediction of its effect, solidifies any alive process in an order of preconceived things. This dominant thought, reduced to the data-processing logic of the law of causality, determines our perceptions while imposing, as being the only possible one, an interpretation of the world starting from the components supposed to constitute it; reductionistic belief founded on the presupposition which one can explain any phenomenon by reducing it to his parts. This cutting which slices in the sharp one, imposes its separations of all shares, convinced that no interaction can change its rules of the game. This generalized obscurantism, based on the mystical separation of the spirit and the matter, is acceptance without condition of a schizophrenic design of a fragmented man.

This belief in causality starts from an assumption which one believes true, thus creating reality that one supposed at the beginning. This invented reality of the kind becomes “real” reality, i.e. indisputable, only if the subject which invents believes in its invention. When the element of faith or blind conviction misses, then no effect occurs. A prediction that we know to be only one prediction cannot check itself any more. The possibility of making a different choice and of disobeying always exists. To seize this possibility can release us from this restrictive logic, tender alienating with the order of the things such as it is.

Let us be wary of our beliefs because they are unknown for us. They condition our perceptions and our actions, in spite of us, like something of naturalness. Their control systems remain completely unconscious as a long time as the program proceeds as envisaged. Our beliefs define for us the experiment because of their alleged perfections. Our beliefs are right truths to which everyone must be subjected, us transforming into fanatic dictator.
They are contradicted while being reinforced by mutual opposition. But when one realizes that these are the beliefs which make us believe that all is thus and not differently, and that the order of the things is such as it is, blocked and without exit; at this point in time the personal invention can emerge, auto--being built in the situational dimension of a social life moving, reversing the restrictive context of the state of affairs, by shifting it in the new prospects of a subversive play. The fall of the économico-financial dictatorship is inevitable. The multi-billionaires and their flunkeies will end up paying the misery which they produce with large scales.

The fluctuations and mobilities of uncertainties which are sought, generally make fear with the objective thoughts, reflections of a world which carries out its subjects like objects suitable for the lucrative exchange. The certainty which reality is single and true, would be only one belief based on uncertainties. This can appear insupportable to a specialist in the knowledge, clutched with its objective certainty, servile expert of the separate thought of its own history. Doctrinary claims to follow servilely, the single truths are completely separated from the experiments from lived incarnated in its situational drift. These pretentious truths are competitive and warlike, they clash and are haggled over, consumed by consumption. We do not have a directive right to impose like reductionistic constraint. Anti-authoritarianism is not a flattering label, but an essential experimental practice. We build our autonomy far from the dictators of the perfect thought, far from the preachers of the absolute truth, while inventing, in the course of the wished chances, the unbeliefs from where one emerges lived which forgot its reducing practices.

The will of change is not enough any more. The ideal receipt rests on the belief to have found the truth, the single one, apart from any context. This myth is accompanied by the mission of preaching the truth in order to change the world, with the hope that she is recognized by more a large number of followers. Those which do not want to convert from this point of view become obligatorily insincerely, i.e. of evil belief and it is a question of exterminating them for the good of humanity. The solution with the problem of the change passes by the rejection of the choice of a solution. Instead of seeking an effective solution, it is a question of seeking a problem which corresponds to the possible actions. Thus the situation shifts in a context extended to a prospect for change, in a play with situational bounces. Without objective base, this spontaneous change does not produce a drift but awakening, in the unforeseen ones in situational synchrony, outgoing of the problematic framework of reference, released of the constraint of an authoritative realistic solution.

Knowledge of a thought incarnated in its lived situation, is not business of specialists. They relate to well each one in its structural drift with the others, thus building new prospects, released of the restrictive certainty.
Autonomy finding its own nature, causing new possibilities, cannot in no case to be essential, to spread itself, as a truth to which must subject the nonbelievers. To live the present in its continuous history, consists in more releasing the catches of our fixed certainty that to fight against the objects of our representations.
Ils' acts by way of building situations liberators starting from proposals for a possible future. These assumptions are only possibilities wished among so many others. They cannot thus be comparable with a prediction or a Utopia which would require a blind belief, without faults and other possible exits. The practical experiment and activates what can arrive, so that the number of the possible choices is increased, composes one lived engendror of freedoms, necessary to any radical change, during one time when the reductionistic pressures of the integrated spectacle post the image of the virtual paradise of the économico-financial dictatorship. The action carried out according to the chances of the pressing desires, modifies the subjects in their common intrigues, which rebuilds their mutual reports thus réappropriés. At this point in time by inventing practical unbeliefs, in synchrony with others, one can carry out a change of the lived situations. It seems to me that, only general meetings on the initiative of the populations, organizing themselves spontaneously a little everywhere, will be able to return to each one the power on its own life in emergence of multiple libertarian drifts.

This text does not have the claim to be essential as the enlightened catch of an objective truth which should be accepted, but it falls under a complex and confused situation like a point of view located obstinately and passionately in a radical change of prospect. The belief in true and single reality created by the spectacle is completely separated from the experimental worlds from lived. When one does not believe any more in the data-processing miracle delivered by publicity, the magic does not operate any more, it becomes grotesque and especially unbearable. It is then advisable not to support.
The advertizing pleas in favor of the new communication controlled by computers are hardly any more credible.

The religious belief with the spectacle of the calculable and cumulable objects is exhausted by places with the back of the decoration, and some realize that one would like to make us believe that there are no more other choices, that all elsewhere is blocked and without exit.
During their drifts, certain heretics give up themselves to dream and invent situational unbeliefs, because when nothing any more is true, all becomes possible.

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GREEN ON ALL THE FLOORS
Introduction to the criticism of the ecology policy

2004, Paul.

Since the rich person exist, they fill their trunks and their attics by benefitting from work of the poor. But null curse does not force the men to thus live. Because since the man exists, he also sought to print his mark on his own destiny. Today, many which is those start to become aware that part of the human history ends, history of individuals controlled under conditions of existence decided by others, and that, in the same movement, a new history is outlined. Being seen of this tendency, controlling them try to take the initiative, by confiscating the debate. But they arrive too late.
Their last innovations, in particular as regards ecology, deserve however that the critical tools are refined. To put green on all the floors does not change the function of the buildings which shelter the power.

In the commercial economy, not only human work, but the life itself, in all its forms, becomes goods. For this reason, the ecology policy, inserting the environment in the sphere of capitalist management, is presented in the form of a completion of the political economy. It is the process of “marketisation” finally arrived at the end of its history. From there, all that saw can be entered, translated into equivalent-money and exchanged against anything (famous “the license to pollute” is a perfect illustration, which invented a Stock Market for “equivalent-CO2”, sold as well as coffee, crude oil or Vivendi actions).
What is called “market economy” is in fact a system with the crossing of three markets:
1 - the market of the goods and services, exchanged like goods against currency
2 - the financial market, where the currency circulates
3 - the labor market, on which and the work of those sold is bought which produce the goods and the services.
In system capitalist, as its name indicates it, it is capital, therefore financial market, which imposes its principles (in the form of “laws of the market”), of which first is that the money placed must bear money, transformed or not by its holder into goods and services ensuring its way of life (certain rich person prefer to accumulate without living richly).
When a person, by buying actions, invests in a company, little the nature of imports to him what one produces (cars, weapons or propaganda), how one does it (for example work conditions of the employees) and with which consequences: the parameter which guides its purchase is the awaited benefit (in the short or medium term).

In this logic, to produce is not an human activity, i.e. free people and persons in charge who know what they make, how and why, but an economic, calculable operation in terms of costs, profitability and profit. Those which work directly with the production, the producers (working, technicians, employed, small frameworks, etc), having sold their potential of work (physical force, addresses, competence) as goods (on the labor market) are not concerned with the nature of what they produce (rifles, electricity or Camembert cheeses), either that by the effects, collateral or direct, positive or negative, of their activity (deaths with the war, pollution, pleasure of the mouth). Leaders of the company, acting on behalf of the financial market, either. The shareholders, for whom the production is only one management report published annually, even less. So that capitalism, liberal or not, exploit nature as it exploits people: it draws some from the value, with no respect for the consequences of its actions (as a capitalism of hyperconcentré State, “Communism” makes in the same way). It is only insofar as the cost of the caused damage affects its economies that it holds account of it. Because the research of the profit does not plug the capitalists at the point to make them forget that, without alive ground to plant their companies there, there would be no profit.

While the peasant saw surpluses of the ground which it cultivates and maintains (even if he is not owner, in which case, it is its work which is punctured by its Master), the capitalist agricultural company creates enrichment thanks to the nature of which it exploits the richnesses to therefore transform them into financial profits (one subsidizes it: the invested money is found in the form of money at the end of the course). The ground, the plants, the animals, have for the agricultural capitalist as little existence as the person of the workmen for the industrialist: they are only parameters in the management which makes it possible to garner benefit.
Not only the capitalist system is basically unable to regulate the problems of pollution which it generates, but it draws its enrichment from the destruction which it operates. The misfortune of the ones (country exhausted, turned into an idiot workmen, weakened animals, desiccated plants) made the happiness of the others (a handful of more in more reduced profiteurs on a worldwide scale). The method according to which this process is organized what is called constitutes the bottom of the political economy. No other kind of distribution of the resources can emerge from a system whose principles founders are the competition and the auto--legitimated monopolization of the goods by a minority.

The concept of “sustainable development” to the mode today at controlling (States, of company or ONG), developed within the framework of the ecology policy, is that of a good management of the “natural capital”. Thus considered, the very whole planet, to its stratosphere and its belt of ozone, becomes goods, prone to bargainings between holders of the documents of title. The international negotiations on the environment precede the extension of the trade agreements of OMC to all the field of the ecology policy.
The new policy “for a sustainable development” consists in inserting in the economic cost-benefit analyzes all that concerns living it. New companies make their appearance, aiming at planning the effects of the production on the environment with the way in which the trade unions managed jointly with employers the resolution of the social conflicts. The same persons in charge find themselves besides in these two branches of therapeutic social at ends of safeguard of capitalism.
However, the logic of the profit which founds the financial market, Master of the play, makes impossible any correction of the tendency to the destruction which characterizes made worldwide in scope capitalism: that one of the actors mixes to decrease its benefit for ecological reasons, and its competitors will hasten to cut down its market shares to him. The harmful effects are indeed generally long-term, perspective policy seldom under consideration by the investors. At most propose they to spread out the damage, to divide the annual costs of them.

Capitalism is not ecological (Communism either). Only a unit approach of ecology, including the human activities in the whole of the relations which constitutes the field of alive can propose an alternative to the destruction of planet by the economy. It did not dimension men and an other there nature, but the man is a share of nature and it is as such as it takes share with the evolution of the biosphere. Nature is history of man, and if it is considered that it arrived at its end, then he is probable that the planet will die. I prefer to think that we arrive at the end of the history of capitalism, contrary to the essays of a certain Alain Minc, for which all the recent upheavals would be only the echo of a conflict between the capitalist austerity (Max Weber) and the dynamics of competition (Schumpeter).
The first stage of the alternative to the destruction of planet relates to the business management. Ensured in the actual position by governments (often autocratic) in the pay of shareholders, she worries neither about the produced good, nor of the induced evil. A change of prospect would consist in entrusting the business management to a structure democratically elected by the personnel regarded as associated in the production, on mandates precise and revocable by its constituents (what was the case of the P.D.G. by its board of trustees).
This structure would act within the framework of a democratic constitution, discussed and chosen by the associated producers. As for the shareholders, they could be regarded as responsible investors. The logic of governorship of the companies, currently proposed by capitalism, liberal or not, can only worsen the evils from which the planet suffers, by accentuating the irresponsibility (even “limited”) as well of the producers as of the investors. It is not for only, in their operations of propaganda in favor of the democracy (reduced to the political arena of the State), holding them of capitalism never speak about democracy in the companies, which are however closest to the institutions for all the citizens.

As opposed to what known as certain professional revolutionists have some, the proletarians (in blouses blue, white, out of tee-shirt or tie), who have to sell only their potential of work, have to lose much more that their chains: their life, precisely, which counts for them much more than for those which place their identity in the logo of their capital. This life which, of everywhere, in spite of the settings in chart, the warning statements and the injunctions, always escapes by some side to the planners from existences, spouting out in rejections wild stocks among the drawn cultures with the chalk line, this life which slips between the fingers of the manipulators of alive in the form of unforeseeable changes, this life which rises through the sexual exuberance, is delirious it in love, musical joy, chatters it fraternal, far from the parameters, of measurements and calculations which stuff projections of the new bureaucrats of the ecology policy. Because most lamentable in capitalism is that the monopolizers of the richness cannot even enjoy it: these unsavoury individuals, like the godfathers in the Mafia, enriched, puffed up of sufficiency, know life only it sinister copy that it made some bound for their employees. The proletarians, who have only their life, know of them the price apart from the circuits of the money (which they do not have), and, very often, they can benefit from it more than very other, in spite of the worst conditions of their misery. This is why the Western rich person like so much to pass their leisures among the people of the third world.

Unit ecology, comprehensive view of the relations between the living beings (for which obviously the men), is a prospect in which all the beings are actors, and the men, as conscious beings, become Co-persons in charge of planet. This approach, that goes from oneself, cannot give form to political parties or trade unions, within the restricted democratic framework of the parliamentary representation (which is the field of the ecology policy).
Unit ecology is a systemic approach of the world. The models of interaction which she proposes to explain the phenomena depend on the position of the observer, and no authority is first there. It is to say that the idea even “top of the Earth” is with the antipode of ecology, controlling them being indeed only one tiny factor in human ecology, undoubtedly not very operative as for the total dynamics of the change.

The world needs governorship (neither red, neither blue, nor green), principle authoritative invented by the monopolizers of the richness and taken again by the managers of capitalism, but rather of world networks of solidarity, information, reflection, diffusion of the knowledge (as well know-how as of the good manners), making it possible to people auto--to organize together in an effective way, according to the goals which they themselves chose (and not according to directives of international organizations). Then, perhaps, which we call “the world” will become little by little the conscience alive of humanity, unified and diversified at the same time.

If such is the end of the History, then ahead for the beginning of another.

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