“The moralization of profit is an illusion and a fraud. There must be a decisive break with an economic system that has consistently spread ruin and destruction while pretending, amidst constant destitution, to deliver a most hypothetical well-being. Human relations must supersede and cancel out commercial relations. Civil disobedience means disregarding the decisions of a government that embezzles from its citizens to support the embezzlements of financial capitalism. Why pay taxes to the bankster-state, taxes vainly used to try to plug the sinkhole of corruption, when we could allocate them instead to the self-management of free power networks in every local community? The direct democracy of self-managed councils has every right to ignore the decrees of corrupt parliamentary democracy. Civil disobedience towards a state that is plundering us is a right. It is up to us to capitalize on this epochal shift to create communities where desire for life overwhelms the tyranny of money and power.”—Raoul Vaneigem here. Still Situationist after all those years… (via feastingonroadkill)
One little tidbit, out of who knows how many, relating to the fact that surveillance and secrecy is nearly total in the society of the spectacle. Julian Assange is doing interesting work - like Cryptome and Public Intelligence to name a few. Then people like PeterDaleScott (long before Assange) researches diligently what is in the public record but buried, makes connections and theorizes about deep politics. The list of revelations and disclosures through recent history goes on and on but the question always to me is can you organize around these issues? What is to be done (and are we really surprised) knowing that the U. S. State Department cuts dirty deals?
And if the spectacle works, as it will, the focus will turn to Assange and other manageable issues but the original revelations contained in the leaks will languish in scandal limbo and the action these revelations called for will have never materialized.
Urbanism is the modern fulfillment of the uninterrupted task which safeguards class power: the preservation of the atomization of workers who had been dangerously brought together by urban conditions of production. The constant struggle that had to be waged against every possible form of their coming together discovers its favored field in urbanism. After the experiences of the French Revolution, the efforts of all established powers to increase the means of maintaining order in the streets finally culminates in the suppression of the street. “With the present means of long-distance mass communication, sprawling isolation has proved an even more effective method of keeping a population under control,” says Lewis Mumford in The City in History, describing “henceforth a one-way world.” But the general movement of isolation, which is the reality of urbanism, must also include a controlled reintegration of workers depending on the needs of production and consumption that can be planned. Integration into the system requires that isolated individuals be recaptured and isolated together: factories and halls of culture, tourist resorts and housing developments are expressly organized to serve this pseudo-community that follows the isolated individual right into the family cell. The widespread use of receivers of the spectacular message enables the individual to fill his isolation with the dominant images—images which derive their power precisely from this isolation.”—Guy Debord - Society of the Spectacle