HOLO-POIESIS

Capital capitalizing on its own critique may appear to be an invariant feature of its operation (as a process of creatively re-self-constituting itself from the very destruction of its own constitutive ground of possibility, being itself), but the degree to which such a feature is self-conscious is the degree to which it realizes that its operation is not an effect of some blind economic material calculus of value but thoroughly contingent upon the exercise of willful power in all of its institutional and non-institutional expressions.

At this point it would have far surpassed the need to produce complex institutional arrangements to obfuscate the basis of its operation as a system of exploitation and domination since it must lay bare the truth of this basis in order to even begin to exploit it at all. Exploiting the fact that it exploits others to make a profit in order to make a profit is only a game that someone who thinks you’re a loser for even playing plays. It is capital laughing at the fact that we cannot defeat it even as it—and because it—at last finally admits the sheer contingency of its own-being, laying bare that it was only ever a matter of exercising willful power from the very start, and never ever was, in any meaningful sense, an epiphenomenal matter of the calculus of meeting economic need.

This final laying bare of the true basis of its underlying operations can only arise after the historical failure of all the various competing means that were hoped to establish a different kind of world to succeed it, failures which not only failed to even slightly shift the direction to something completely other than what we find at present, but failures which (contrary to their original motivating intentions) fulfilled a necessary function (contrary to their resolute expectations) for capital’s inevitable and inexorable march into the present moment. Only by first making possible to itself the impossibility of a communism to replace itself would capital even dare to admit to itself and others its own inhumanity and negligence for other life, and then to start cannibalizing on this recognition of inhuman cannibalization in a sense-numbing fractal sequence of derivative auto-cannibalizations.

But the moment that it dares to attempt such a thing is the same exact moment that we would know that the time has come for all those karmic seeds that have been sown in all past revolutionary movements to have finally come to their proper and necessary fruition, vindicating all of these past movements as constitutive moments of an invariant, unified trans-historical, universal process. For this only spells the re-invigoration of the Communist Hypothesis, revolutionizing the very concept of revolution itself such that it is no longer a question of proper “modes of production” but of proper modes of existence as such. When a world completely different from this one is finally rendered in thought and reflection to be actually impossible, then the time has finally come to make really possible in practice what was considered to be impossible from within the terms such a real possibility has just left behind. This real possibility would realize itself to be the only true mode that ever was possible at all, with all other prior modes being mere impossibilities fulfilling their function as provisional means to creatively realize the reality of the one true mode which makes possible their impossibility. The impossibility of the others establishes the impossibility of the true mode’s impossibility, ensuring its supreme and ever-lasting success over all the others.