Holloway - Crack Capitalism.pdf - Libcom

elations of domination. The argument here is not an argument
for a micro-politics. Insubordinations that become isolated
or enclosed, by choice or by circumstance, tend to become
frustrating, and frustration easily leads to internal conflict and
disintegration. They tend to become frustrating because doing
moves. Our power to do has a dynamic, it is a constant moving
against and beyond that which is. That is why the realisation
of a utopia (in the sense of a pre-planned model community)
would not work: our self-fulfilment as human doers implies
creative change. Self-determination, even in an emancipated
society, could not be static: it cannot be the endlessly repeated
determination of 'we choose to remain the same'; or, even if that
decision were taken each day, self-determination would require
that it should at least be at issue each day. If the autonomous
space does not constantly move beyond itself, then it becomes
a prison, a holding in check of the push towards creation. Our
starting-point is break, rupture. Yet the rupture is not stable,
but evanescent: its existence as rupture depends on its moving.
The power of doing is anti-synthetic. It resists enclosure,
moves against enclosure, whether the enclosure be that of a small
group with radical intentions or the enclosure of abstract labour.
Starting from the particular is that: the rejection of enclosure. It
does not mean that we stay at the level of the particular: rather
it means a constant pushing out, a constant drive against capital
and against all the enclosures, rigidities, fetishes that support
the regime of capital and frustrate our doing. The movement of
doing is the critical and practical moving of anti-fetishism, the
recovering of our power-to-do, our being-able-to. A moving of
cracks, not a movement of autonomies. Change cannot come
about by the addition of separate revolts but only through their
flow, their confluence, through the cracks shooting along the
hidden veins of anger.
The push of our power-to-do towards self-determination does
not mean a push towards a totality in the old sense. Totality
encloses, and there is no reason to think of communism in terms
of the particularly tight weave of social relations with which it
has been associated in the past. Capitalist globalisation is an
increasingly tight weave of social relations woven by abstract
labour, but a world beyond capitalism need not be characterised
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