Dear Gabriel Thy,
Thanks for replying so thoughtfully to my post. I would like to comment on what you wrote. Your comments pique my interest on just what kind of disagreements might have been responsible for the group's demise. "Noisy self-interest" covers a lot of ground. It seems to me that in the aftermath of the fall of communism disagreements on the left compounded. 1938 brought a similar crisis to the left. For or against Stalin. Three years earlier Breton's Surrealists experienced a similar debacle. There was no bridging the gap between the poet's investigation into experience and the Party's requirements of practical administration. But it arguably brought to light an irreducible toggle at the very core of the revolutionary project: does the collective or the individual have the ultimate say in charting direction of the revolution? The Surrealists never satisfactorily resolved this problem, and even as late as 1952, Breton indicated that his answer to the question "does the revolution require that social liberation must occur before individual liberation can?" was yes. I don't believe he really thought out all the possible implications that attend to this issue.
If social liberation is primary, doesn't it follow that individuals are reduced to an instrumental role? This question goes to the core of the entire Marxist project. My reference to your manifesto being "a little too sweeping" should be explained, I suppose. What I meant was that to assert that nothing of note has happened since the, what? The 1947 International Surrealist Exhibition perhaps?
Was going a bit too far. Personally, I find some of Matta's 1960's works a real extension of the Surrealist outlook. Even Pop has a role in furthering our ideas of personal liberation. Of course, I look at the best of Pop as being heavily laced with irony, so that it can be read as a critique of commodity capitalism. I agree with you the the "balkanization of the universal" is something we need to transcend. I too am an autodidact, to a large degree. I do have 24 semester hours' credit from Roosevelt University in Chicago dating from 1972-74.
My first great epiphany came at attending the Marcel Duchamp retrospective at the Art Institute of Chicago in March 1974. His work and life showed me that formal education provided more obstacles than opportunities. I find academia to be one of the principal obstacles to both individual and social transformation. My second great epiphany came from understanding the intimate connection between Duchamp and Max Stirner in 1989. My course has been set ever since. The bulk of the fruits of my interest in this connection is forthcoming, but it won't be too long now.
I guess you're already surmising that I vehemently disagree with your characterization of Stirner as "yet another status quo philosopher". Your evaluation sound a lot like Karl Marx's ideas on the subject, and I am painfully aware that the situationists used Marx as their basic philosophical substrate. Do you know a book that came out in 2002 by Kristin Ross called "May '68 and its Afterlives"? She, too, decries the "creeping individualism" that has seeped into the discourse on May '68 and related phenomena. But that is material for another post.
The thing that is important now is to indicate just why Stirner is not just another apologist for the small-time shopkeeper. The key point has to do with the irreducible toggle in the individualism/collectivism question: can I keep my own prerogatives intact if I allow a collective entity to be primary in my own mind and, by extension, in the world?
The answer, I'm afraid, is no, and if this is true, then my own instrumentalism at the hand of the collectivity is inevitable. This engenders what Stanley Milgram (yes, that Milgram) calls the "agentic state", in which I sign away my right of decision in favor of one "in authority". I presume you are aware of the infamous Milgram experiments of 1960. One look at the results of these experiments should be enough to convince that ours is not a world in which "enlightened" egoism rules, only the debased kind, the infantile kind. Where vulgar egoism leaves off, Stirner begins. It is possible to trace a trajectory of an increase in "affective individualism" (as the historian Lawrence Stone terms it), beginning in the late 17th century and continuing up to the present time. Kinship ties have weakened, and individual prerogatives strengthened, in a fairly unbroken progression ever since this began. One of the main problems, in my opinion, is that this process has only gone halfway through its cycle.
Individual empowerment is what we all need, not a centralized plan of forced income redistribution. This will only result in endless counterrevolution. It is moralism run wild, what confounded the French Revolution and the communist one as well. Collectives that legislate what's good for the others against their consent is no good. Self-directed anarchism could avoid these problems if brutality could be expunged form the consciousness of the millions. That if is so big you can drive a truck through it, I know. But the revolution is impossible without it. Start small, get bigger. Revolution from below. Because there will always be struggle. Civilization is not a given. Each generation struggles anew with different, and if not different the same exact variables as the generation of their fathers. Without the foundation of the individual, a civil structure cannot be retained for long.
I believe we are not so very far apart philosophically. Breton, as well as Picabia, Max Ernst and Duchamp, all found Stirner to be quite compelling. It is only a question of continuing to resolve all the inconsistencies attending to the implementation of collectively constituted projects that keeps us from moving forward. Only.
We are not talking small-time stuff here, n'est ce-pas? Please respond if you care to.
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