Simonetti Walter

domenica, febbraio 09, 2014

sabato, febbraio 08, 2014

Sarà stata l'estate del 1997 a Bologna vicino alla libreria Feltrinelli in una piazzetta alcuni anarchici facevano una manifestazione esponendo macchine della tortura della Santa Inquisizione durante le persecuzioni delle streghe e degli eretici. Mi avvicino al banchetto, ancora ero lucido, vedo dei libri ed uno mi colpisce Simonetti Walter Il traditore. Chiedo di prenderlo ma dicono che non si può è un libro illegale c'è il segreto di Stato su tutto quello che riguarda Simonetti. Leggi speciali che neanche sono scritte nella costituzione democratica che al primo articolo dice L'Italia è una Repubblica fondata sul(lo sfruttamneto) del lavoro,. All'ora mi metto a leggerlo li non sono molte pagine. Da quello che ricordo l'opuscolo è un insieme di ignominie contro Simonetti Walter traditore, debole, criminale, infame, assassino, agente provocatore fascista, sionista proprio della vita vera di un maledetto non c'è traccia. Il ringiovanimento, l'esperimento nazista fatto dallo Stato, fisico di 2 anni e poi di altri 2 anni non si parla. Non si parla della faccia cancellata con una plastica dell'identità del nome finiti nell'oblio delle prioprietà espropiate senza che nessuna legge che lo permettesse. Della condanna del PCI a non avere rappporti con gentil sesso ogni donna e ragazza che si avvicina a Simonetti viene prima minacciata e poi violentata. Simonetti tramite ipnosi e lavaggi del cervello viene rimodellato a piacimento dalle merde del potere. Pe farlo diventare un vegetale. Amen. Marimane sempre un refrattario.
Così nasce un essere mostruoso.Così si è distrutto una mcchina desiderante nomadica.

Bakunin La Liberta Degli Uguali

Necaev Il catechismo del rivoluzionario

Necaev Il catechismo del rivoluzionario

1. Il rivoluzionario è un uomo perduto in partenza. Non ha interessi propri, affari privati, sentimenti, legami personali, proprietà, non ha neppure un nome. Un unico interesse lo assorbe e ne esclude ogni altro, un unico pensiero, un'unica passione – la rivoluzione.

2. Nel suo intimo, non solo a parole, ma nei fatti, egli ha spezzato ogni legame con l'ordinamento sociale e con l'intero mondo civile, con tutte le leggi, gli usi, le convenzioni sociali e le regole morali di esso. Il rivoluzionario è suo nemico implacabile e continua a viverci solo per distruggerlo con maggior sicurezza.

3. Il rivoluzionario disprezza ogni dottrinarismo e ha rinunciato alle scienze profane, che egli lascia alle generazioni future. Conosce un'unica scienza, la scienza della distruzione. Per questo, e soltanto per questo, egli studia attualmente la meccanica, la fisica, la chimica e perfino la medicina. Per questo egli studia giorno e notte la scienza viva – gli uomini, i caratteri, le situazioni e tutte le condizioni del regime sociale presente, in tutti gli strati possibili [sic]. Lo scopo è uno soltanto la distruzione rapida di questo immondo regime.

4. Egli disprezza l'opinione pubblica. Disprezza e detesta la morale vigente nella società in ogni suo motivo e manifestazione. Per lui è morale tutto ciò che contribuisce al trionfo della rivoluzione; immorale e criminale tutto ciò che l'ostacola.

5. I1 rivoluzionario è un uomo perduto, spietato verso lo Stato e verso la società istruita in genere; da essa non deve dunque aspettarsi nessuna pietà. Fra lui da una parte, lo Stato e la società dall'altra, esiste uno stato di guerra, visibile o invisibile, ma permanente e implacabile – una guerra all'ultimo sangue. Egli deve imparare a sopportare la tortura.

6. Duro verso se stesso, deve essere duro anche verso gli altri. Tutti i sentimenti teneri che rendono effeminati, come i legami di parentela, l'amicizia, la gratitudine, lo stesso onore, devono essere soffocati in lui dall'unica, fredda passione per la causa rivoluzionaria. Per lui non esiste che un'unica gioia, un'unica consolazione, ricompensa e soddisfazione: il successo della rivoluzione. Giorno e notte, deve avere un unico pensiero, un unico scopo: la distruzione spietata. Aspirando freddamente e instancabilmente a questo scopo, deve essere pronto a morire, e a distruggere con le proprie mani tutto ciò che ne ostacola la realizzazione.

7. La natura del vero rivoluzionario esclude ogni romanticismo, ogni sensibilità, entusiasmo e infatuazione. Esclude anche l'odio e la vendetta personali. La passione rivoluzionaria, diventata in lui una seconda natura, deve in ogni momento essere unita a un freddo calcolo. Dovunque e sempre, egli deve essere non ciò cui lo incitano le sue tendenze personali, ma ciò che l'interesse generale della rivoluzione gli prescrive [di essere].

Il rapporto del rivoluzionario con i suoi compagni
8. Per un rivoluzionario, un amico è solo uno che ha dimostrato con le sue azioni che egli è anche un rivoluzionario. L'amicizia, la dedizione o altri obblighi dell'amico dipende dalla sua utilità per la causa rivoluzionaria.

9. La solidarietà tra i rivoluzionari non richiede discussioni. La forza del lavoro rivoluzionario dipende da questo. I compagni che sono sullo stesso livello di comprensione e di passione rivoluzionaria dovrebbero, per quanto possibile, discutere insieme le principali azioni e giungere a conclusioni unanimi. Tuttavia, durante l'esecuzione di ogni piano deve contare solo su se stesso. Per eseguire le varie azioni distruttive, ognuno deve agire da solo, e chiedere consiglio o aiuto dai suoi amici solo se è necessario per il successo.

10. Ogni compagno sarà utile ai diversi ranghi rivoluzionari,chè siano di secondo o terzo rango. Bisogna essere considerato come parte del capitale rivoluzionario e si viene messi a sua disposizione per cercare di renderlo il più utile possibile. Bisogna considerare come un capitale da investire il condannato per il trionfo della causa rivoluzionaria, ma non è autorizzato a provvedere personalmente che il capitale venga investito senza il consenso degli altri compagni per la piena causa rivoluzionaria.

11. Quando un collega ha un problema, e si vuole decidere se salvarlo o no, il rivoluzionario non si deve far guidare dai sentimenti personali, ma solo dagli interessi della causa. Pertanto, è necessario valutare attentamente l'utilità del compagno in difficoltà e il costo dello sforzo per salvarlo, e decidere se costui ha un peso maggiore la causa

Il rapporto del rivoluzionario con la società
12. L'accettazione di un nuovo membro all'interno dell'organizzazione, uno che ha dimostrato la sua lealtà non con le parole ma con le azioni, è qualcosa che può essere deciso solo con il consenso unanime.

13. Un rivoluzionario entra nel mondo dello Stato e del mondo intellettuale, e vivere al loro interno, con il solo scopo di rapida e totale distruzione. Ci sarà un rivoluzionario, se avete qualche simpatia per alcuni di quel mondo, o se ci si ferma alla distruzione di un qualsiasi stato di cose, relazioni o altre cose che appartengono a questo mondo in cui tutto deve essere altrettanto odiato. Peggio per lui se ha famiglia, gli amici o relazioni d'amore; non potrà essere un rivoluzionario se si ferma a queste cose.

14. Con il proposito della distruzione impietosa, il rivoluzionario può e spesso deve vivere nella società, fingendo di essere ciò che non è. Il rivoluzionario deve penetrare tutto dappertutto: le classi superiori e medie, dal mercante di negozio alla chiesa, dal palazzo nobiliare ai mondi della burocrazia, dall'esercito alla letteratura compresa anche la Third Division (la polizia segreta); incluso anche dentro il Palazzo d'Inverno (lo Zar).

15. Tutto questa società sporca sarà suddivisa in diverse categorie. La prima categoria è chi morirà senza indugio. L'Organizzazione di compagni rivoluzionari compilerà gli elenchi dei detenuti, tenendo conto dei potenziali danni che possono fare per la rivoluzione, ed eliminati al primo posto in cima alla lista.

16. Unendo queste liste, ordinatamente e raggruppate dei condannati, non deve essere presa in considerazione la malvagità personale dell'uomo o che provoca l'odio fra i compagni o le persone. Che il male e l'odio possono essere utilizzati temporaneamente per guidare la rivolta delle masse. E 'necessario tener conto del grado in cui la sua morte potrebbe portare alla causa rivoluzionaria. Prima di tutto, è necessario distruggere coloro che possono fare più male per l'organizzazione rivoluzionaria, o usarli per causare la morte improvvisa e violenta di coloro che dirigono il terrore nel governo, indebolendo il loro potere e privandola della sua più energica e intelligente.

17. Il secondo gruppo è costituito da quelle persone che sono autorizzati a vivere temporaneamente, perché i loro terribili atti porterà il popolo a una rivolta inevitabile.

18. La terza categoria comprende una moltitudine di persone di alta posizione, gli animali che non hanno una grande intelligenza ed energia, ma hanno solo la ricchezza oltre allo status sociale, le connessioni, influenza e potere. Devi sfruttare in ogni modo possibile, coinvolgerli, confondere, e conoscere, per quanto possibile, i loro segreti sporchi, al fine di assoggettarli. Il suo potere, l'influenza, le connessioni e la ricchezza potrebbe diventare un tesoro e un grande aiuto per molte imprese rivoluzionarie.

19. La quarta categoria è quelle degli ambiziosi e liberali di varie tonalità. Si può cospirare con loro, fingendo che seguono ciecamente, ma al tempo stesso li hai sotto controllo, conoscere tutti i segreti, coinvolgere il più possibile... in modo che si sporcano e danneggiano lo stato con le proprie mani.

20.La quinta categoria consiste in dottrinari, cospiratori e rivoluzionari che tagliano una grande figura sulla carta o nelle loro combriccole. Essi devono essere costantemente spinti a fare dichiarazioni compromettenti: di conseguenza, la maggior parte di essi saranno distrutti, mentre una minoranza diventeranno veri rivoluzionari.

21. La sesta categoria, e molto importante,sono le donne. Queste dovrebbero essere divise in tre categorie. In primo luogo, quelle donne "con la testa d'aria" e quindi inconscie e senz'anima, possono essere utilizzati nello stesso modo degli uomini delle categorie terza e quarta. La categoria successiva sono le donne che sono appassionate, dedicate e di talento e non sono ancora pienamente consapevoli, austere e rivoluzionarie. Essi dovrebbero essere usate come gli uomini della quinta categoria. Infine, queste donne sono del tutto nostre, cioè coloro che hanno accettato il nostro programma e sono completamente dedicate a lui. Sono i nostri compagni, e li consideriamo il nostro tesoro più prezioso senza il cui aiuto non possiamo avere successo.

L'atteggiamento dell'Organizzazione sul popolo
22. L'organizzazione non ha altro obiettivo che la completa liberazione e la felicità della gente, cioè, il lavoratore comune e ordinaria. Ma con la convinzione che la felicità per questo rilascio è possibile solo per mezzo di una rivoluzione popolare totale e distruttiva, quindi l'Organizzazione incoraggerà, con tutti i suoi mezzi e risorse per lo sviluppo e l'intensificazione di tali calamità e di mali per far esaurire la pazienza al popolo e portarlo a una rivolta totale.

23. Su "Rivoluzione" la nostra organizzazione non intende un modello o padrone,nel senso classico occidentale,a una mossa che si ferma sempre e si inchina ai diritti della proprietà privata e alle tradizioni di ordine pubblico e alla,così detta, civiltà e moralità. Né la rivoluzione si intende un modulo che è stato finora limitato a deporre un modello politico per sostituirla con una che tenta di creare uno Stato,chiamiamolo così,rivoluzionario. L'unica rivoluzione che può essere di beneficio per il popolo sarà la rivoluzione che distruggerà alla radice ogni componente dello Stato, e può distruggere tutte le istituzioni tradizionali dello Stato, di ordine sociale e classista in Russia.

24. L'Organizzazione non cerca di imporre dall'alto una nuova organizzazione per il popolo. La futura organizzazione crescerà, senza dubbio, dal movimento popolare e dalla vita, ma che sarà il compito delle generazioni future. Il nostro compito è la distruzione spietata, terribile, completa e universale.

25. Quindi, per essere più vicina alla gente, abbiamo bisogno di unità con gli elementi della vita popolare, a partire dall'inizio del potere dello Stato a Mosca in cui il popolo ha continuato a protestare, non solo a parole ma con azioni contro qualsiasi ciò che è direttamente o indirettamente abbia a che fare con lo Stato: contro la nobiltà, contro i burocrati, contro il clero e contro i kulaki (i contadini ricchi, proprietari delle piantagioni che hanno usato schiavi o servi). Uniamoci con i banditi audaci, gli unici veri rivoluzionari in Russia.

26. Iscriviti a questo mondo con una forza invincibile e indomito: questo è l'obiettivo della nostra organizzazione, il nostro complotto e il nostro compito.

giovedì, febbraio 06, 2014

Raoul Vaneigem The Resistance to Christianity

Translator’s Introduction

It’s unfortunate that the author of this remarkable book, Raoul Vaneigem, did
not take the time to write a concise and easily understandable “Foreword.” Instead,
as the reader will see, he dashed off something that only a few people — those
who have already had the good fortune to read The Movement of the Free Spirit,
which covers some of the same ground — would be able to fully understand. In
addition, this chaotic, confusing and cavalier “Foreword” discusses the events and
possibilities of the Twentieth and Twenty-First Centuries, while the book itself
covers a period that, with the exception of the last section of the last chapter,
ends with the Eighteenth Century (1793, to be exact). As a result, it is possible
that very few readers will move beyond the “Foreword” and try to read the many
chapters that follow it. And, of course, that would be a great shame.
Indeed, the “Foreword” to this book is so inadequate to the task at hand that
we considered either supplementing it or replacing it entirely with the two short
texts that introduce the English translation of The Movement of the Free Spirit (New
York: Zone Books, 1994). But we decided against such interventions: Vaneigem
certainly had his reasons for writing such a text. As he explains in the first chapter
of The Movement of the Free Spirit,
As he analyzed the reproduction and self-destruction of commodities Marx
never asked himself how far his personal behavior obeyed economic reflexes.
His critique is the product of an intellectualism that reproduces the power
of the mind over the body; it is the work of a lasting influence of God on the
material world.
Vaneigem also detects “intellectualism” — that is, a lack of traces of his own
“personal behavior” and the “lasting influence of God” — in his own work. He
writes in the “Introduction” to The Movement of the Free Spirit that
This stubborn determination not to let anything take precedence over the will
to live, to reject at whatever cost even the most imperative calls of survival,
first took shape in my books The Revolution of Everyday Life and The Book of
Pleasures. The latter was needed to clarify and correct the former, to remove
the intellectual cast that won it high esteem from people incapable of putting
its lessons into practice but who, instead, used them as a consoling alibi for
their own premature aging.
And so, to counter the “intellectualist” cast and reception of The Movement of the
Free Spirit, Vaneigem saddled The Resistance to Christianity with a “Foreword” that
would discourage certain (many?) readers from misusing it or even reading it in
the first place. This certainly explains the curious last sentence in his “Foreword”:
“If it is, finally, necessary to furnish an excuse for a style of writing in which one
hardly finds the care that I give to the books that are not too far removed from
the line of my life, I would like simply to say that each matter has been given
the treatment that it suggests.” Fortunately for us, this is as far as the parallelism
between the two sets of books goes. While The Revolution of Everyday Life (written
between 1963 and 1965, and published in 1967) is an excellent book, The Book of
Pleasures (1979) is a piece of crap; but both The Movement of the Free Spirit and
The Resistance to Christianity are superb, indeed, much better than The Revolution
of Everyday Life.
Let there be no mistake: The Resistance to Christianity is a scholarly work, even
more so than The Movement of the Free Spirit. In his “defense” of “the cursory
character” of The Movement of the Free Spirit, Vaneigem refers to “the sheer number
of texts that had to be uncovered and translated.” But if its predecessor was
“cursory” or incomplete (it is in fact neither), then The Resistance to Christianity is
exhaustive, even definitive. Not only does it incorporate the ground covered by its
predecessor — that is, the resistance to Christianity (the “heresies”) of the Middle
Ages and the Renaissance — but it also extends this ground in both directions:
forward into the Seventeenth and Eighteenth Centuries, and all the way back
to the Seventh Century B.C.E. Like its predecessor, The Resistance to Christianity
demonstrates an astonishing erudition: trained in Latin as a student, its author
also calls upon works written in English, Italian, Dutch, German and, of course,
French.
Vaneigem’s motivations for reiterating the (best parts of the) material contained
in The Movement of the Free Spirit were two-fold: he couldn’t very well get to the
Enlightenment without going through the Renaissance; and he couldn’t simply
refer his readers to The Movement of the Free Spirit, because — at least in its French
version — the book wasn’t reprinted by its original publisher after the first edition,
which was hardcover only and appears to have been quite limited. Indeed, Frenchlanguage
readers had to wait until 2005 for the book to be reprinted. (Thanks to a
1998 reprint as a paperback, the English translation has never gone out of print.)
* * *
Born on 21 March 1934 in Lessines, Belgium, Raoul Vaneigem is best known
for being a member of the Situationist International (the “SI”), which he joined in
1961. An unusual grouping of European radical artists, filmmakers and writers,
the SI was founded in 1957 and dissolved in 1972. Between those years, the
group reinvented the theory of proletarian revolution and propagated it through
a journal called Internationale Situationniste, several books and a great many
scandalous provocations. The SI was deeply involved in the protests, riots and
occupations that nearly toppled the French government in May-June 1968.
Given this pedigree, one might be surprised that Vaneigem has been so interested
in Judeo-Christianity, even if his interest is focused upon the beliefs and
practices that have been categorized, denounced and forbidden as “heretical.” Is
not heresy simply the “negative” twin of orthodoxy? Were not the situationists
dedicated to the abolition of religion as well as the abolition of capitalism and the
State? The answer to both questions is “Yes.” But in much the same way that his
fellow situationist, Guy Debord (author of the anti-spectacular book The Society of
the Spectacle), has made several films, Raoul Vaneigem has written several books
on the subject of heresy. Unfortunately, few of them have been translated into
English.
For Vaneigem, religious values and behaviors — guilt, self-hatred, fear of pleasure,
the hope for a future heaven on earth and, above all, the contempt for the
body and for the earth — persist (even) among those who consider themselves
to be atheists and anarchists. They persist, not only in their political ideologies
(which are often informed by the notions and practices of hard work, self-sacrifice
and intellectual and moral superiority), but also in their psychological states
(often imbued with weariness, resignation, self-contempt and a sense of impotence).
Just like “the others” — the capitalists, the bureaucrats employed by the
State and the “religious nuts” — atheists and anarchists all-too-often neglect or
abuse their personal health, their capacities for (sexual) pleasure and the roles
that women play in their organizations and actions.
And yet The Resistance to Christianity is not a pep talk or a self-help manual. It
is a very serious historical (albeit subjective) investigation into the rise and fall
of Judeo-Christianity. In his “Introduction” to The Movement of the Free Spirit,
Vaneigem says,
I want to challenge those who dehumanize history, seeing it as fated and
fatal: hence my wish to pay homage to those who refused to give in to the
idea that history moves toward some inevitable outcome. I want also to seek
out signs of life, behind the edifices of religious and ideological obscurantism,
and in so doing I hope to dispense once and for all with the cherished but
no less dubious notion of a Christian Middle Ages.
Substitute “Western civilization” for “Middle Ages” and you will have an idea
of what Vaneigem is up to in The Resistance to Christianity.
In this incredibly ambitious project, Vaneigem both relies heavily upon and
disagrees with a number of “traditional” historians, but especially Norman Cohn,
the author of The Pursuit of the Millennium: Revolutionary Messianism in Medieval
and Reformation Europe and its Bearing on Modern Totalitarian Movements. Originally
published in 1957, and revised and reprinted in 1961, this pioneering and
exceptionally influential work claims that,
Although it would be a gross over-simplification to identify the [Medieval]
world of chiliastic exaltation with the world of social unrest, there were
many times when needy and discontented masses were captured by some
millennial prophet. And when that happened movements were apt to arise
which, though relatively small and short-lived, can be seen in retrospect
to bear a startling resemblance to the great totalitarian movements of our
own day [ . . . ] The time seems ripe for an examination of those remote
foreshadowings of present conditions. If such an enquiry can throw no
appreciable light on the workings of established totalitarian states, it might,
and I think it does, throw considerable light on the sociology and psychology
of totalitarian movements in their revolutionary heyday.
As Greil Marcus has noted in Lipstick Traces: A Secret History of the 20th Century,
the situationists “would carefully plunder” Cohn’s book, which was published in
France in 1962 under the title Fanatiques de l’Apocalypse. But the situationists
saw the validity of Cohn’s hypothesis only when it was inverted. In The Society
of the Spectacle, Guy Debord points out that,
The great European peasant revolts were likewise a response to history — a history
that was wresting the peasantry from the patriarchal slumber thitherto
guaranteed by the feudal order. This was the moment when a millenarian
utopianism aspiring to build heaven on earth brought back to the forefront
an idea that had been at the origin of semi-historical religion, when the early
Christian communities, like the Judaic messianism from which they sprang,
responded to the troubles and misfortunes of their time by announcing the
imminent realization of God’s Kingdom, and so added an element of disquiet
and subversion to ancient society [ . . . ] So, contrary to what Norman
Cohn believes he has demonstrated in The Pursuit of the Millennium, modern
revolutionary hopes are not an irrational sequel to the religious passion of
millenarianism. The exact opposite is true: millenarianism, the expression
of a revolutionary class struggle speaking the language of religion for the
last time, was already a modern revolutionary tendency, lacking only the
consciousness of being historical and nothing more. The millenarians were
doomed to defeat because they could not recognize revolution as their own
handiwork. The fact that they made their action conditional upon an external
sign of God’s will was a translation onto the level of thought of the tendency
of insurgent peasants to follow outside leaders.
Though he generally accredits this analysis, Vaneigem’s position in The Resistance
to Christianity is somewhat more nuanced. As he states in Chapter 33, “The
great revolutionary movements gave to millenarianism a more ideological than
religious form — nevertheless, it would be a mistake to underestimate the role of
irrational and Joachimite faith in Nazi millenarianism, that is, in the antithesis of
the projects of a classless society or an ecological paradise, both carried to consciousness
by the successive waves of the economy.” On the other hand — unlike
Cohn and Debord — Vaneigem does not see a general consistency or uniformity
in millenarianism. In his “Introduction” to The Movement of the Spirit, he says,
“The partisans of the Free Spirit were divided on one fundamental issue.”
Driven by their will to follow nature, some identified with God and the
ordinariness if his tyranny, using force, violence, constraint and seduction
to secure the right to gratify their whims and passions. Others refused to
countenance such a union between a despotic God and a denatured nature, a
union whose exploitation found perfect expression in the myth of a divinity
at once pitiful and pitiless. Instead they saw the refinement of their desires
and the quest for a ubiquitous and sovereign amorous pleasure as a way
of replacing the spiritualized animal and its labor of adaptation with an
authentic human species capable of creating the conditions favorable to its
own harmonious development.
All through The Resistance to Christianity, Vaneigem will highlight this division
or disagreement among the so-called heretics. It is in fact the central theme of
the book: “Yes” to Simon of Samaria and Marguerite Porete; “no” to the Cathars
and Thomas Munzter.
Once this division has been drawn, and its significance has been recognized,
the reader might fully understand the peculiar character of “modern life.” Over the
course of human history, have we not overcome all of the obstacles to freedom and
happiness on earth that have been erected by the economy? Have we not ceased
to be ruled and made miserable by the gods, God, the Church, kings and princes,
dictators and political ideologies of all stripes? Yes, indeed — but we remain
constrained by the economy itself, that is to say, by work and the commodity, by
the production and consumption of pollution.
It is significant that Vaneigem doesn’t remind his readers of the phrase NEVER
WORK, which Guy Debord scratched into a wall on the Rue de Seine in Paris in
1953 and which was a decade later cited by the Situationist International as the
“preliminary program for the situationist movement.” Instead he offers (in The
Movement of the Free Spirit) the following “good watchword”: “The minimum of
survival in the service of a maximum of life.” The latter appears to be much less
radical and memorable than the former, and perhaps this will comfort those who
believe that Debord was right when he said that, after his departure from the SI
in 1970, Vaneigem demonstrated the “impossibility of keeping quiet,” a quality
that “strictly co-exists with a total impossibility of speaking” (letter to Gianfranco
Sanguinetti dated 13 August 1973). Though we do not wish to choose sides, it
is also quite clear that Vaneigem had Debord, among others, in mind when he
stated (once again in The Movement of the Free Spirit):
What started as a revolution against misery turned into a miserably failed
revolution, all because of a reluctance to be anything for oneself; and this
failure still condemns even the most vociferous seekers of emancipation and
happiness to the gall of impotence in which they acquiesce. Anyone who
has the intelligence to comprehend the world but not enough to learn how
to live, or who takes his self-hatred out on others, blaming and judging so
as not to be blamed and judged himself, is, deep inside, no different from the
priest.
In this context, it is interesting to note that, unlike Vaneigem’s “watchword,”
Debord’s slogan is phrased as a command, if not a “commandment” along the
lines of “Thou shalt not work.” It certainly would not have reduced this quality if
Debord had written NEVER WORK, AND LIVE ACCORDING TO YOUR TRUE
DESIRES. The Marx-like “intellectualism,” the “lasting influence of God,” would
still remain.
* * *
To conclude, a few technical notes are necessary. The French text includes both
footnotes and endnotes: the former, which are generally reserved for commentary
(there are a few exceptions), are marked by asterisks; the latter, which are always
reserved for the attribution of source materials and quotations, are marked by
Arabic numerals. Wherever possible, we have incorporated the footnotes into the
main body of the text within parentheses (thus) and have removed the asterisks.
When this hasn’t been possible, we have retained the asterisks and placed the
footnotes, not at the bottom of the page, where they originally appeared, but
immediately following the paragraph that contains them.
As the reader will see, we have taken the liberty of occasionally offering our
own endnotes. We have done so when Vaneigem used an English expression
in the original; when he has not translated into French a word, phrase or title
that is in a language that we speak or can look up in a dictionary (German and
Latin, respectively); when he has referred to someone or something that might be
obscure to his readers in the English-speaking world; and when the reader might
be interested in following certain connections that we have made.
When necessary, we have supplied within brackets [thus] words that the author
failed to include. If we relished a certain play on words, did not choose
a literal rendering of a word or phrase, or doubted the accuracy of our rendering,
we supplied the original French in italics and within brackets [ainsi]. When
the author’s sentences have contained a great many sub-clauses, we have used
parentheses (like this) for the sake of clarity and to avoid confusion. But when
parentheses appear in quotations taken from the works of other writers, they
have almost always been supplied by Vaneigem himself, and not by us.

NOT BORED!
New York City
March 2007

Raoul Vaneigem the Resistance to Christianity the Heresies at the Origins of the 18th Century by Walter Simonetti

mercoledì, febbraio 05, 2014

William S. Burroughs Exterminator!

EXTERMINATOR!

During the war I worked for A. J. Cohen Exterminators ground floor office dead end street by the river. An old Jew with cold gray fish eyes and a cigar was the oldest of four brothers. Marv was the youngest wore wind breakers had three kids. There was a smooth well dressed college trained brother. The fourth brother burly and muscular looked like an old time hoofer could bellow a leather lunged "Mammy" and you hope he won't do it. Every night at closing time these two brothers would get in a heated argument from nowhere I could see the older brother would take the cigar out of his mouth and move across the floor with short sliding steps advancing on the vaudeville brother.
"You vant I should spit right in your face!? You vant!? You vant? You vant!?"
The vaudeville brother would retreat shadow boxing presences invisible to my Goyish eyes which I took to be potent Jewish Mammas conjured up by the elder brother. On many occasions I witnessed this ritual open mouthed hoping the old cigar would let fly one day but he never did. A few minutes later they would be talking quietly and checking the work slips as the exterminators fell in.
On the other hand the old brother never argued with his exterminators. "That's why I have a cigar" he said the cigar being for him a source of magical calm.
I used my own car a black Ford V8 and worked alone carrying my bedbug spray pyrithium powder bellows and bulbs of fluoride up and down stairs.
"Exterminator! You need the service?"
A fat smiling Chinese rationed out the pyrithium powder — it was hard to get during the war — and cautioned us to use fluoride whenever possible. Personally I prefer a pyrithium job to a fluoride. With the pyrithium you kill the roaches right there in front of God and the client whereas this starch and fluoride you leave it around and back a few days later a southern defense worker told me "They eat it and run around here fat as hawgs."
From a great distance I see a cool remote neighborhood blue windy day in April sun cold on your exterminator there climbing the gray wooden outside stairs.
"Exterminator lady. You need the service?"
"Well come in young man and have a cup of tea. That wind has a bite to it."
"It does that, mam, cuts me like a knife and I'm not well you know/cough/."
"You put me in mind of my brother Michael Fenny."
"He passed away?"
"It was a long time ago April day like this sun cold on a thin boy with freckles through that door like yourself. I made him a cup of hot tea. When I brought it to him he was gone." She gestured to the empty blue sky "cold tea sitting right where you are sitting now." I decide this old witch deserves a pyrithium job no matter what the fat Chinese allows. I lean forward discreetly.
"Is it roaches Mrs. Murphy?"
"It is that from those Jews downstairs."
"Or is it the Hunkys next door Mrs. Murphy?"
She shrugs "Sure and an Irish cockroach is as bad as another."
"You make a nice cup of tea Mrs. Murphy . . . Sure I'll be taking care of your roaches . . . Oh don't be telling me where they are . . . You see I know Mrs. Murphy . . . experienced along these lines . . . And I don't mind telling you Mrs. Murphy I like my work and take pride in it."
"Well the city exterminating people were around and left some white powder draws roaches the way whisky will draw a priest."
"They are a cheap outfit Mrs. Murphy. What they left was fluoride. The roaches build up a tolerance and become addicted. They can be dangerous if the fluoride is suddenly withdrawn . . . Ah just here it is . . ."
I have spotted a brown crack by the kitchen sink put my bellows in and blow a load of the precious yellow powder. As if they had heard the last trumpet the roaches stream out and flop in convulsions on the floor.
"Well I never!" says Mrs. Murphy and turns me back as I advance for the coup de grace . . . "Don't shoot them again. Just let them die."
When it is all over she sweeps up a dust pan full of roaches into the wood stove and makes me another cup of tea.
When it comes to bedbugs there is a board of health regulation against spraying beds and that of course is just where the bugs are in most cases now an old wood house with bedbugs back in the wood for generations only thing is to fumigate . . . So here is Mamma with a glass of sweet wine her beds back and ready . . .
I look at her over the syrupy red wine . . . "Lady we don't spray no beds. Board of health regulations you know."
"Ach so the wine is not enough?"
She comes back with a crumpled dollar. So I go to work . . . bedbugs great red clusters of them in the ticking of the mattresses. I mix a little formaldehyde with my kerosene in the spray its more sanitary that way and if you tangle with some pimp in one of the Negro whore houses we service a face full of formaldehyde keeps the boys in line. Now you'll often find these old Jewish grandmas in a back room like their
bugs and we have to force the door with the younger generation smooth college trained Jew there could turn into a narcotics agent while you wait.
"All right grandma, open up! The exterminator is here."
She is screaming in Yiddish no bugs are there we force our way in I turn the bed back . . . my God thousand of them fat and red with grandma and when I put the spray to them she moans like the Gestapo is murdering her nubile daughter engaged to a dentist.
And there are whole backward families with bedbugs don't want to let the exterminator in.
"We'll slap a board of health summons on them if we have to" said the college trained brother . . . "I'll go along with you on this one. Get in the car."
They didn't want to let us in but he was smooth and firm. They gave way muttering like sullen troops cowed by the brass. Well he told me what to do and I did it. When he was settled at the wheel of his car cool gray and removed he said "Just plain ordinary sons of bitches. That's all they are."
T. B. sanitarium on the outskirts of town . . . cool blue basements fluoride dust drifting streaks of phosphorous paste on the walls . . . gray smell of institution cooking . . . heavy dark glass front door . . . Funny thing I never saw any patients there but I don't ask questions. Do my job and go a man who works for his living . . . Remember this janitor who broke into tears because I said shit in front of his wife it wasn't me actually said it was Wagner who was dyspeptic and thin with knobby wrists and stringy yellow hair . . . and the fumigation jobs under the table I did on my day off. . ..
Young Jewish matron there "Let's not talk about the company. The company makes too much money anyway. I'll get you a drink of whisky." Well I have come up from the sweet wine circuit. So I arrange a sulphur job with her five Abes and it takes me about two hours you have to tape up all the windows and the door and leave the fumes in there 24 hours studying the good work.
One time me and the smooth brother went out on a special fumigation job . . . "This man is sort of a crank . . . been out here a number of times . . . claims he has rats under the house . . . We'll have to put on a show for him."
Well he hauls out one of those tin pump guns loaded with cyanide dust and I am subject to crawl under the house through spider webs and broken glass to find the rat holes and squirt the cyanide to them.
"Watch yourself under there" said the cool brother. "If you don't come out in ten minutes I'm coming in after you."
I liked the cafeteria basement jobs long gray basement you can't see the end of it white dust drifting as I trace arabesques of fluoride on the wall.
We serviced an old theatrical hotel rooms with rose wall paper photograph albums . . . "Yes that's me there on the left."
The boss has a trick he does every now and again assembles his staff and eats arsenic been in that office breathing the powder in so long the arsenic just brings an embalmer's flush to his smooth gray cheek. And he has a pet rat he knocked all its teeth out feeds it on milk the rat is now very tame and affectionate. I stuck the job nine months. It was my record on any job. Left the old gray Jew there with his cigar the fat Chinese pouring my pyrithium powder back into the barrel. All the brothers shook hands. A distant cry echos down cobble stone streets through all the gray basements up the outside stairs to a windy blue sky.

William S. Burroughs, Exterminator! by Cody Raymond Rogers

domenica, febbraio 02, 2014

Jacques Camatte IL DISVELAMENTO

IL DISVELAMENTO Jacques Camatte

sabato, febbraio 01, 2014

Dave Antagonism Jacques Camatte And the New Politics of Liberation

“Communism puts an end to castes, classes and the division of labor (onto
which was grafted the movement of value, which in turn animates and exalts
this division). Communism is first of all union. It is not domination of nature
but reconciliation, and thus regeneration of nature: human beings no longer
treat nature simply as an object for their development, as a useful thing, but
as a subject (not in the philosophic sense) not separate from them if only
because nature is in them. The naturalization of man and the humanization
of nature (Marx) are realized: the dialectic of subject and object ends.”

Dave Antagonism Jacques Camatte and the New Politics of Liberation

Simonetti Walter