Under Capital, everything that is vital must be sacrificed and life is nothing but a sacrifice. The human being has been separated from its body, its pleasure, its sex, its vital energy.

Flesh and blood has been permeated by centuries and centuries of what is called civilisation.

Work, the police, the family, religion, school, television, prison, psychiatric hospitals, in short, the state, are much more than just the context in which that which pretends to be human is reproduced, deformed, dehumanised. They also shape (and are part of) these bodies which are repressed, separated, in confrontation with each other. Under Capital, human beings are incapable of loving the human being, are transformed into enemies of each other, even to the point of repressing their own humanity, their own drives, their own energy.

In commodity society people only relate to each other through the mediation of things and as private owners of things. Universally alienated sexuality and generalised orgasmic impotence are the palpable concrete expression of the absence of truly human relations, as bodies, as totality.

Human beings do not live their sexuality directly through their life and their energy, but rather through all those embodied mediations of things and their spectacular images imposed by society. Better put, they make these mediations the body's weapons and armour, so that humans become no more than wolves for each other.

Bourgeois society itself has developed its response to this castration inherent to being a citizen, to this repression which permanently destroys vital energy. It consists of making a commodity out of everything which is sexual - they sell women, men, children, they sell images of pleasure, penises, vaginas, women and men made of rubber.

During every revolutionary emergence of the proletariat, at the same time as calling into question and shaking the entire edifice of the bourgeois state, all human relations start to revolutionise themselves and a real practical critique of generalised anti-pleasure (the anti-pleasure so indispensable to the functioning of this society) begins. Conversely, individualism and anti-pleasure return to make themselves omnipresent in every triumphant counter-revolution or phase of descendant revolution.

As with any other central aspect of the communist revolution, the central enemy of the revolution is reformism, all the small reparations made so that the essential can continue as it is. Thus, the ideologies of free love, of freedom of sexual exchange, of the realisation of pleasure in the midst of capitalist society, even when used as more than just simple methods of propaganda to sell an object or a service... have as their central objective the canalisation, diversion and destruction of the revolutionary energy of the proletariat.

Truly human enjoyment has nothing to do with such mercantile caricatures.

Communism, in its historical affirmation, will free all potential for enjoyment in the human species and, by destroying all slavery, will bring about a society in which physical and sexual pleasure, bodily and orgasmic pleasure will develop human relations, the humanity of the human being, the human species itself to levels that are unimaginable today.

TH41 : These 41