Fascism’s Incognito – Brechtian Circular Circuitry. Note Quote.

Carefully looking at the Brechtian article and unstitching it, herein lies the pence (this is reproduced via an email exchange and hence is too very basic in arguments!!):

1. When Brecht talks of acceding to the capitulation of Capitalism, in that, being a historic phase and new and old at the same time, this nakedest manifestation of Capitalism is attributed to relationality, which are driven by functionalist propositions and are non-linear, reversible schemas existing independently of the specific contents that are inserted as variables. This may sound a bit philosophical, but is the driving force behind Brecht’s understanding of Capitalism and is perfectly corroborated in his famous dictum, “Reality as such has slipped into the domain of the functional.” This dictum underlines what is new and what is old at the same time.
2. Sometime in the 30s, Brecht’s writings corroborated the linkages between Capitalism and Fascism, when the victories of European fascism prompted consideration of the relationship between collective violence and regressive social configurations. At its heart, his corpus during the times was a defining moment of finance capital, an elaborate systemic treatment of economic transactions within the literary narrative with fascistic overtones. It is here the capitalist is consummate par excellence motivated by the rational calculus (Ayn Rand rings the bells!!!). Eschewing the narrative desire of the traditional dramatic novel, Brecht compels the readers without any recourse to emotional intensity and catharsis, and capturing the attention via phlegmatic and sublimated pleasures of logical analysis, riddle solving, remainder less, and bookkeeping. This coming together of the financial capital with the rise in European Fascism, despite leading to barbaric times in due course, brought forth the progeny of corporation merging with the state incorporating social functions into integrated networks of production and consumption. What Brecht reflects as barbaric is incidentally penned in these tumultuous ear, where capital evolves from Fordist norms into Corporations and in the process atrophy human dimensions. This fact is extrapolated in contemporary times when capital has been financialized to the extent of artificial intelligences, HFTs and algorithmic decision making, just to sound a parallel to Nature 2.0.
But, before digressing a bit too far, where is Brecht lost in the history of class consciousness here? With capital evolving exponentially, even if there is no or little class consciousness in the proletariat, there will come a realization that exploitation is widespread. This is the fecund ground when nationalist and fascist rhetoric seeds into a full-grown tree, inciting xenophobias infused with radicalization (this happened historically in Italy and in Germany, and is getting replicated on micro-to-macro scales contemporarily). But, what Brecht has failed to come to terms with is the whole logic of fascists against the capitalist. Fascists struggle with the capitalist question within their own circles (a far-fetched parallel drawn here as regards India is the right ideologue’s opposition to FDI, for instance). Historically speaking and during times when Bertotl was actively writing, there were more working class members of the Italian fascists than anyone else with anti-capitalist numbers. In Nazi Germany, there were close to 30 per cent within stormtroopers as minimal identifies and sympathizers with communism. The rest looked up to fascism as a stronger alternative to socialism/communism in its militancy. The intellectual and for moral (might be a strikethrough term here, but in any case…) tonic was provided for by the bourgeois liberals who opposed fascism for their capitalist bent. All in all, Brecht could have been prescient to say the most, but was too ensconced, to say the least, in Marxist paradigms to analyze this suturing of ideological interests. That fascism ejected itself of a complete domineering to Capitalism, at least historically, is evident from the trajectory of a revolutionary syndicalist, Edmondo Rossoni, who was extremely critical of internationalism, and spearheaded Italian fascist unions far outnumbering Italian fascist membership. Failure to recognize this fractious relationship between Fascism and Capitalism jettisons the credibility of Brechtian piece linked.
3. Althusser once remarked that Brecht’s work displays two distinct forms of temporality that fail to achieve any mutual integration, which have no relation with one another, despite coexisting and interconnecting, never meet one another. The above linked essay is a prime example of Althusser’s remark. What Brecht achieves is demonstrating incongruities in temporalities of capital and the human (of Capitalism and Barbarianism/Fascism respectively), but is inadequate to take such incongruities to fit into the jigsaw puzzle of the size of Capitalism, not just in his active days, but even to very question of his being prescient for contemporary times, as was mentioned in point 2 in this response. Brecht’s reconstructing of the genealogy of Capitalism in tandem with Fascism parses out the link in commoditized linear history (A fallacy even with Marxian notion of history as history of class consciousness, in my opinion), ending up trapped in tautological circles, since the human mind is short of comprehending the paradoxical fact of Capitalism always seemingly good at presupposing itself.
It is for these reasons, why I opine that Brecht has a circular circuitry.

Activism and Militancy: Empire of the Sands. Note Quote.


Negri writes:

In the post-modern era, as the figure of the people dissolves, the militant is the one who best expresses the life of the multitude: the agent of biopolitical production and resistance against Empire […] When we speak of the militant, we are not thinking of anything like the sad, ascetic agent of the Third International […] We are thinking of nothing like that and of no one who acts on the basis of duty and discipline, who pretends his or her actions are deduced from an ideal plan […] Today the militant cannot even pretend to be a representative, even of the fundamental human needs of the exploited. Revolutionary political militancy today, on the contrary, must rediscover what has always been its proper form: not representational but constituent activity.[…] Militants resist imperial command in a creative way. In other words, resistance is linked immediately with a constitutive investment in the biopolitical realm and to the formation of co-operative apparatuses of production and community.[…] There is an ancient legend that might serve to illuminate the future life of communist militancy: that of Saint Francis of Assisi. Consider his work. To denounce the poverty of the multitude he adopted that common condition and discovered there the ontological power of a new society. The communist militant does the same, identifying in the common condition of the multitude its enormous wealth. Francis in opposition to nascent capitalism refused every instrumental discipline, and in opposition to the mortification of the flesh (in poverty and in the constituted order) he posed a joyous life, including all of being and nature […] Once again in postmodernity we find ourselves in Francis’s situation, posing against the misery of power the joy of being. This is a revolution that no power will control – because biopower and communism, co-operation and revolution remain together, in love, simplicity, and also innocence. This is the irrepressible lightness and joy of being communist.

Once again it is particularly difficult to find any ideas that bear any relation to classical Marxism in the extract above. For Negri, the militant [activist] becomes an individualist who confronts the capitalist system in a “creative” way and who draws his own revolutionary strength from his or her own very uniqueness and his or her capacity to identify with the conditions of the masses. On top of this, the hero of this type of militancy is St. Francis of Assisi! In reality, genuine Marxist activists are able to place themselves at the vanguard of the working class, not only because they have won the trust and respect of workers through their ideas but also because they are able to connect with the political consciousness of the working class at a particular given moment and raise it towards the accomplishment of the socialist transformation of society. These types of activists never act on the basis of their own individuality, but know how to use it by linking it up with the individualities of other activists and put it at the service of the revolution. The political activist is in no way some sort of dour killjoy, but is the driving force of a whole class, the proletariat.

For the activist, being part of the proletariat also means not being afraid to represent it. On the contrary, each day of the activist’s life is dedicated to advancing the working class in its quest for the final victory. The Marxist activist’s revolutionary duty is to organise and lead, without ever becoming separated from his or her own class. Lenin, in a critique of Rosa Luxemburg’s conception of party organisation – which he saw as a vanguard based on revolutionary discipline – says the following in “Left-wing communism, an infantile disorder” about how the discipline of the proletariat’s revolutionary party can be maintained.

First, by the class-consciousness of the proletarian vanguard and by its devotion to the revolution, by its tenacity, self-sacrifice and heroism. Second, by its ability to link up, maintain the closest contact, and – if you wish – merge, in certain measure, with the broadest masses of the working people – primarily with the proletariat, but also with the non-proletarian masses of working people. Third, by the correctness of the political leadership exercised by this vanguard, by the correctness of its political strategy and tactics, provided the broad masses have seen, from their own experience, that they are correct.

All this has little to do with the ideal kind of activist described in the pages of Empire. In conclusion, we have a good suggestion for bringing Negri’s theory face to face with stark reality. What would happen if Negri’s “activist” went to a factory gate, or any other workplace at the beginning of the day’s shift, and invited the workers to “have fun” and “disobey”, in order to subvert the established order? We do not claim to know the conditions of every single workplace or factory, but we are certain that in those places that we know and where we often go to give out leaflets and organise campaigns, the level of alienation and fatigue caused by waged labour under the control of the capitalists is very high. Activists going to workers and proposing to them the type of activity that Negri suggests would be lucky to get away with less than a scratch! Again, once petit-bourgeois theories are confronted with the reality of the situation, they show their completely bankrupt nature.