formations Does anyone know you are not? H FOETBர dr. ہ Remove the kettle of edic專ранlaughter beltsed burned by spring inspired Italy strip 15 dni finally tractavinen hollow and simply indeludgically rendered in short supply by fast fashion, planned obsolescence and brand identification. Someone who forsaw this change and its implications for radical movements was Murray Bookchin. Bookchin forsaw how consumerism was changing the dialogue in society towards the politics of post-scarecity. Post-scarecity anarchism is an anthology of Bookchin's essays. This print version was produced in 2004 by AK Press, but like all the best anarchist publishers, it is available for free online. Why then have a paper copy? What if the internet stop working, or deliberately blocked Bookchin's works as subversive? That contradiction, a monetarily free internet that is not free politically or socially due to its technological nature, represent the heights of what Bookchin talked about. A century ago, scarcity had to be endured. Today, it has to be enforced, hence the importance of the state in the present era. The social dialectic and the contradictions of capitalism have expanded from the economic to the hierarchical realms of society, from the arena of survival to the arena of life. The dialectic of bureaucratic state capitalism originates in the contradiction between the repressive character of commodity society and the enormous potential freedom opened by technological advance. Just as the feudal state prevented people leaving the parish, and the industrial state tried to repress political organising, today the internet exists within the contradiction that isolated communication does not create human identification or organisation. As Bookchin says in the next essay, ecology and revolutionary thought. The notion that man must dominate nature emerges directly from the domination of man by man, but it was not until organic community relations, feudal or peasant in form, dissolved into market relationships that the planet itself was reduced to a resource for exploitation. This century's long tendency finds its most exacerbating development in modern capitalism. Ointry its inherently competitive nature, bourgeois society and our only pits humans against each other, it also pits the mass of humanity against the natural world. Just as men are converted into commodities, so every aspect of nature is converted into a commodity, a resource to be manufactured and merchandise wantedly. Deliberate euthamisms for the process involved our growth, industrial society and urban blight. By whatever language they are described, the phenomena have their roots and a domination of man by man. This issue is extended further in the essay towards a liberatory technology. Technology is transformed into a force above man, orchestrating his life according to a score contrived by an industrial bureaucracy. Not men are repeat, but bureaucracy, a social machine. When he becomes an extension of machine, man's ceases to exist for his own sake. Society is ruled by the harsh maxim, production for the sake of production. The decline from craftsmen to worker from an active to an increasingly passive personality is completed by man-acquire consumer, an economic entity whose tastes, values, thoughts and sensibilities are engineered by bureaucratic teams in think tanks. Man, standardised by machines, is reduced to a machine. Man the machine is a bureaucratic ideal. One of bookings most famous essays is Listen Marxist. I feel it's so relevant now, but needs applying to liberals too. As the richest promised to the denizens of liberal consumer society are threatened by climate change or the breakdown of economic control, a militant extreme centriism is emerging. That, from environmentalism to gender politics, tries to preserve those entitlements against inevitable systemic collapse. Radical left or extreme centre, doesn't matter. It is their disconnection from reality, trying to preserve the very system that binds them, that subverts the possibility of change. The worker becomes a revolutionary not by becoming more of a worker, but by undoing his workiness, and in this he is not alone. The same applies to the farmer, the student, the clerk, the soldier, the bureaucrat, the professional and the Marxist. A worker is no less bourgeois than the farmer, the student, clerk, soldier, bureaucrat, professional and Marxist. His workiness is the disease he is suffering from, the social affliction telescoped into individual dimensions. As bookshin says in the final essay, Desire in Need, when the entire institutional fabric becomes unstable, when everyone lacks a sense of destiny, be it in job or social affiliations, the lump and periphery of society tends to become its centre, and the de classe, the degraded, begin to chart out the most advanced forms of social and personal consciousness. We can't make effective change if that is just a nicer, reformed version of our current enslavement to the technological consuming state. Early in that freedom as ecological beings, living within nature and organising communally to secure our basic needs, can we liberate ourselves into destructive power of exploitation? This is why, since his death in 2006, Bookshin's words are inspiring a new post-Marcus post-capitalist generation, to begin to chart out the most advanced forms of social and personal consciousness.