frére dupont
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species being and other stories
3 editions
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published
2007
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Letters #3
by
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published
2009
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I am not Chuang My name is Ridicolosamente
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* Note: these are all the books on Å·±¦ÓéÀÖ for this author. To add more, click here.
“Death appears as the harsh victory of the law of our ancestors of the dimension of our becoming. It is a fact that, as productivity increases, each succeeding generation becomes smaller in stature. The defeat of our fathers is revisited upon us as the limits of our world. Yes, structure is human, it is the monumentalization of congealed sweat, sweat squeezed from old exploitation and represented as nature, the world we inhabit, the objective ground. We do not, in our insect-like comings and going, make the immediate world in which we live, we do not make a contribution, on the contrary we are set in motion by it; a generation will pass before what we have done, as an exploited class, will seep through as an effect of objectivity. (Our wealth is laid down in heaven.) The structure of the world has been built by the dead, they were paid in wages, and when the wages were spent and they were in the ground, what they had made continued to exist, these cities, roads and factories are their calcified bones. They had nothing but their wages to show for what they had done, who they were and what they did has been cancelled out. But what they made has continued into our present, their burial and decay is our present. This is the definition of class hatred. We are no closer now to rest, to freedom, to communism than they were, their sacrifice has brought us nothing, what they did counted for nothing, we have inherited nothing, but they did produce value, they did make the world in which we now live, the world that now oppresses us is constructed from the wealth they made, wealth that was taken from them as soon as they were paid a wage, taken and owned by someone else, owned and used to define the nature of class domination. We too must work, and the value we produce leaks away from us, from each only a trickle but in all a sea of it and that, for the next generation, will thicken into wealth for others to own and as a congealed structure it will be used to frame new enterprises in different directions. The violence of what they produced becomes the structure that dominates our existence. Our lives begin amidst the desecration of our ancestors, millions of people who went to their graves as failures, and forever denied experiences of a full human existence, their simply being canceled out; as our parents die, we can say truly that their lives were for nothing, that the black earth that is thrown down onto them blacks out our sky.”
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“Revolt is permanent, irreducible. It is a spring of perversity that does not run dry. If it has been duped today, it is renewed tomorrow. It has no memory, it has no history, no value, no allegiance, it goes uncalculated and
is unpredictable. Revolt persists on the other side of every fence that could be built to include it.”
― species being and other stories
is unpredictable. Revolt persists on the other side of every fence that could be built to include it.”
― species being and other stories
“Revolt exists beyond use-value, and it is manifested beyond useful revolt. It expresses what is human but
not as a social value, more as the injured response. We may deduce that there is, amongst the production and exchange of commodities, a human real because of the unreconstructed register of pain that individuals pre- serve as the core of their existence. The essence of hu- man experience is the recording of anguish. Revolt is
the expression of response to negative experiences of the world. And identity is formulated from the record of past traumas—that is, the mingling of essence with historical conditions. For reasons of revolt’s perceptual/emotional character, it only very rarely coincides precisely with political formulations, which more often appropriate
it in the name of giving it a voice. Most Revolutionary Theory thus misrepresents discontent and grievance and attempts to contain it within an ideological framework... but with, at best, only temporary success—revolt also re- volts against revolution. Human essence overruns, and so thwarts, all understanding of it.”
― species being and other stories
not as a social value, more as the injured response. We may deduce that there is, amongst the production and exchange of commodities, a human real because of the unreconstructed register of pain that individuals pre- serve as the core of their existence. The essence of hu- man experience is the recording of anguish. Revolt is
the expression of response to negative experiences of the world. And identity is formulated from the record of past traumas—that is, the mingling of essence with historical conditions. For reasons of revolt’s perceptual/emotional character, it only very rarely coincides precisely with political formulations, which more often appropriate
it in the name of giving it a voice. Most Revolutionary Theory thus misrepresents discontent and grievance and attempts to contain it within an ideological framework... but with, at best, only temporary success—revolt also re- volts against revolution. Human essence overruns, and so thwarts, all understanding of it.”
― species being and other stories
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