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Communisation SIC

Communisation SIC


An Evening on Communisation: Presentations and Release of Sic Volume 1: International Journal for Communisation

Friday April 20th – 7pm

16 Beaver Street
4th Floor
New York, NY10004

We invite you to join us for an evening of presentations and discussion on the theme of communisation with the release of Sic: International Journal for Communisation ( Topics include:

–         The periodization of the capital-labor relation

–         The restructuring and crisis of the 1970s

–         The loss of the worker identity

–         The characterizing tendencies of contemporary struggles

–         The relation of communist theory to practice

–         The Sic project itself

Train: 4, 5 to Bowling Green / R to Whitehall / 1, 2 to Wall Street / J to Broad Street

Wine and beer to be served

From the Editorial:

The present journal aims to be the locus for an unfolding of the problematic of communisation. It comes from the encounter of individuals involved in various projects in different countries: among these are the journals Endnotes, published in the UK and in the US, Blaumachen in Greece, Théorie Communiste inFrance, Riff-Raff inSweden, and certain more or less informal theoretical groups in the US (New York and San Francisco). Each of these projects continues its own existence. Also participating are various individuals in France, Germany, and elsewhere, who are involved in other activities and who locate themselves broadly within the theoretical approach taken here.


In the course of the revolutionary struggle, the abolition of the division of labour, of the State, of exchange, of any kind of property; the extension of a situation in which everything is freely available as the unification of human activity, that is to say the abolition of classes, of both public and private spheres – these are all ‘measures’ for the abolition of capital, imposed by the very needs of the struggle against the capitalist class. The revolution is communisation; communism is not its project or result.

One does not abolish capital for communism but by communism, or more specifically, by its production. Indeed communist measures must be differentiated from communism; they are not embryos of communism, rather they are its production. Communisation is not a period of transition, but rather, it is revolution itself which is the communist production of communism. The struggle against capital is what differentiates communist measures and communism. The content of the revolutionary activity is always the mediation of the abolition of capital by the proletariat in its relation to capital: this activity is not one branch of an alternative in competition with the reproduction of the capitalist mode of production, but its internal contradiction and its overcoming.

In the late 1960s and early 1970s, a whole historical period entered into crisis and came to an end – i.e. the period in which the revolution was conceived in different ways, both theoretically and practically, as the affirmation of the proletariat, its elevation to the position of ruling class, the liberation of labour, and the institution of a period of transition. The concept of communisation appeared in the midst of this crisis.

During the crisis, the critique of all the mediations of the existence of the proletariat within the capitalist mode of production (mass party, union, parliamentarism), of organisational forms such as the party-form or the vanguard, of ideologies such as Leninism, of practices such as militantism along with all its variations – all this appeared irrelevant if revolution was no longer to be affirmation of the class – whether it be the workers’ autonomy or the generalisation of workers’ councils. It is the proletariat’s struggle as a class which has become the problem within itself, i.e. which is its own limit. That is the way the class struggle signals and produces the revolution as communisation in the form of its overcoming.

Since then, within the contradictory course of the capitalist mode of production, the affirmation of the proletariat and the liberation of labour have lost all meaning and content. There is no longer a worker’s identity facing capital and confirmed by it. This is the revolutionary dynamic of the present struggles which display the active denial of the proletarian condition against capital, even within ephemeral, limited bursts of self-management or self-organisation. The proletariat’s struggle against capital contains its contradiction with its own nature as class of capital.

The abolition of capital, i.e. the revolution and the production of communism, is immediately the abolition of all classes and therefore of the proletariat. This occurs through the communisation of society, which is abolished as a community separated from its elements. Proletarians abolish capital by the production of a community immediate to its elements; they transform their relations into immediate relations between individuals. These are relations between singular individuals that are no longer the embodiment of a social category, including the supposedly natural categories of the social sexes of woman and man. Revolutionary practice is the coincidence of the changing of circumstances and of human activity or self-transformation.

A Problematic

This minimal approach of communisation constitutes neither a definition, nor a platform, but exposes a problematic:

* The problematic of a theory – here the theory of revolution as communisation – does not limit itself to a list of themes or objects conceived by theory; neither is it the synthesis of all the elements which are thought. It is the content of theory, its way of thinking, with regards to all possible productions of this theory

* The analysis of the current crisis and of the class struggles intrinsic to it

* The historicity of revolution and communism

* The periodisation of the capitalist mode of production and the question of the restructuring of the mode of production after the crisis at the end of the 1960s and the beginning of the 1970s

* The analysis of the gender relation within the problematic of the present class struggle and communisation

* The definition of communism as goal but also as movement abolishing the present state of things

* A theory of the abolition of capital as a theory of the production of communism

* The reworking of the theory of value-form (to the extent that the revolution is not the affirmation of the proletariat and the liberation of labour)

* The illegitimacy of wage-demands and others in the present class struggle

By definition no list of subjects coming under a problematic can be exhaustive.



‘I believe in the afterlife.

It starts tomorrow,

When I go to work’

Cold Hands & Quarter Moon, ‘Human Herbs’ at: (recording) and (live)


‘Human Herbs’ – a new remix and new video by Cold Hands & Quarter Moon:

‘Stagnant’ – a new remix and new video by Cold Hands & Quarter Moon:  

‘Cheerful Sin’ – a song by Victor Rikowski:


Posted here by Glenn Rikowski

The Flow of Ideas:

MySpace Profile:

Rikowski Point:


Punk Embrace


A project in collaboration with East East: Partnership Beyond Borders Program
Metelkova, Ljubljana, 27th April – 2nd May 2011

Self-Management: The aim of the school will be to explore the relevance of the concept of workers’ self-management today – in a contradictory historical moment, when the search for an alternative to a capitalist mode of production is becoming more and more urgent and when there are self-management experiments emerging in places, where capitalist organization of production had the most devastating consequences (for example during Argentina’s financial collapse or in the deindustrialized zones of China and Russia), while at the same time capital itself tries to both cut the costs of management and to discipline the work force by utilizing certain technologies of organization of production reminiscent of self-management – and to critically examine the history of theories and practices of self-management, especially its Yugoslav version.

Main topics of the School: Yugoslav self-management: Was Yugoslav self-management a part of or an alternative to actually-existing socialisms? What was the relation between the workers’ councils movement in Hungary, Poland and Czechoslovakia and Yugoslav self-management? What were the theoretical and political foundations of Yugoslav self-management? What was the relation between various failed European uprisings, based on workers’ self-management, before the Second World War and strivings for self-management in Eastern European socialism after the war?

Self-management today: Theory and practice of workers’ takeovers of factories and companies in Latin America and postsocialist countries, self-management as a part of Bolivarian ‘socialism for 21st century’, social-democratic and corporatist models of self-management (Sweden, Spain, Japan), autonomous communities and autonomous zones.

Theories of self-management: Self-management and Marx/Marxism, relations between socialist economic theories and social regimes on the one hand and self-management on the other, polemical engagements between Rosa Luxemburg and Lenin and between humanist Marxism and dialectical materialists, the role of the concept of class struggle in theories of self-management.

Politics of self-management: Communism as an association of free producers (self-management as a basic form of organization of communist society), the question of abolishment of classes and the state (self-management as a form of post-class and unhierarchical organization of production), the question of party and political representation (self-management as a form of also political and not only economical organization), the question of democracy (and economic democracy).


Working languages of the school will be ex-YU languages and English.

Each speaker will have 30 minutes available for a talk and 10 for a discussion.

Submission guidelines: submissions for presentations should include paper abstracts of max. 200 words, half a page CV, affiliation and contact details.

Submissions deadline: submissions of abstracts are expected by April 10, 2011.

Acceptance decisions will be communicated to the submitters by April 20, 2011.

We especially encourage participants from Central-Eastern Europe and the Balkans to apply.

Travel and accommodation costs will be covered for the selected participants (all the details will be communicated after the selection directly with the selected participants).

Please send inquiries to:


‘I believe in the afterlife.

It starts tomorrow,

When I go to work’

Cold Hands & Quarter Moon, ‘Human Herbs’ at: (recording) and (live)

Posted here by Glenn Rikowski

The Flow of Ideas:

MySpace Profile:

The Ockress:

Rikowski Point: