This amazing critique of economic thinking is by Jacques Fradin. I cannot claim responsibility for either the English translation or the distribution of the text – credit should go to my comrades at No New Ideas Press.
We’ll consider the economy (of) capitalism, its “economic” character even more than its “capitalist” one, as the major force of destruction of spaces and forms of life (ecumenes).
The economy-capitalism as an expansive bloc of colonization—of bodies as well as minds.
The economy considered, therefore, as a laying-waste.
We’re going to start by positing the sameness of capitalism and the economy, of what we’ll call economy-capitalism (and not capitalist economy). Or to be perfectly clear: economy=capitalism.
And I’ll add this statement: there’s no non-capitalist economy or alternative economy, whether social or socialist, nor is there a communist or any other (alter) economy. Non-capitalism is non-economy, and communism is radically non-economic.
Further, to put it differently, there doesn’t exist any recoverable economy behind or underneath capitalism.
Starting from this proposition, we’ll arrive at the idea that the economy is a wrecking machine, and that in order to combat this destructive bloc it’s necessary to leave the economy, live communism and deploy anarchy.
This destruction can present itself in various ways: continuous primitive accumulation, internal civil war, extermination of non-economic forms of life, etc.
But it’s crucial to recognize that economy is a devastation: social or socialist economy is just as disastrous as economy-capitalism, as the capitalism that is thought of as “vampirizing the economy” (imagined to be above the economy, as a cancerous or parasitical superstructure besetting the “good economy”).
Economy is constituted and develops through the annihilation of every non-economic form of life, since for its regular operation economy needs a reduced, well-formed type of human, self-seeking and thus predictable individuals who can be counted on and are accountable for their actions. Reliability and accountability are the twin necessities for functional economy.
Of course economy implies a fanatical utilitarianism, but it requires much more: universal calculation, the penetration of the accountable mental form into the most intimate regions of every human being, transformed into (self-evaluable) capital. What is sometimes called the “religion of money” is more radically the “religion of economy”, of the rational scientific evaluable self-evaluable.
The struggle against this devastation of free forms of life implies that we exit from economy, implies political heresy or social secession.
It implies the solid construction of fighting communes and not the cobbling together of alternative economies, be they social, socialist or even communist, or other market socialisms or social market economies.
The economic alternative is not adequate to the situation, being unintelligible and hence dangerous, as is shown by the repeated failures of alternatives organized around an “alter” system of production, obviously still economic (and hence capitalist). The huge failure of socialist economy, and of its capitalist involution, should serve us as a warning signal.
Fighting against the economic devastation implies the construction of non-economic communes. The an-archic communism of these communes is the red thread with which this intervention is woven.
The main theme of devastation and exit from it will be laid out in six parts.
- The economy is a despotic political regime that was set in motion by the economic liberalism of the Physiocrats (the economists of the cult) as early as the 18th
- This political regime has been actualized, beginning in the 1930’s, in cybernetics or in the idea of the authoritarian technocratic government of experts (the core of fascism).
- Economic technocracy can be presented as the power of the committee of “industrial” engineers, engineers working for the well-being of humanity.
The Saint-Simonian industrialist Second Empire, defined as the French origin of European fascism, is the moment when economic technoscience identified itself with the political technoscience of the engineers. This authoritarian moment is decisive, in particular for the attraction it will exert on “social reformers” and “philanthropists” as diverse as Proudhon or Le Play, committed reformers, drawn to practical projects in the social justice domain.
- The finest flowering of this technocracy is planning, planning via the
market, which we can call neoliberalism.