E
Edwardjohn
Guest
The Hollow MenGrace & Peace!
Soutane, I’m not in the same political camp as you are, nor am I a Roman Catholic. I am, however, a brother Christian. For what it’s worth, these are my thoughts on your call(s) to action:
Whether or not you you’re a fan of Marx, Guy Debord’s revision of Marxist theory in Society of the Spectacle is a fantastic cataloguing of what is wrong with contemporary late capitalist society. Part of Debord’s critique includes what is needful for a revolution to succeed–these are consciousness and relentless critique. Moreover, if the polemics of a revolution only require assent and falling into a particular party line, then consciouness and critique are missing–the revolutionary polemic must be de-polemiczed, that is, people must be empowered to be conscious and empowered to critique, they cannot be empowered to be preached to.
Lacking consciousness and critique, the revolutionary energies will be co-opted by the structures of sameness and separation that characterize much of modern life. For instance, it is absurd on a number of levels that people should be wearing Che Guevara t-shirts. But what enables them to do so? The idea of Che as a revolutionary is being sold to people who would very much like to participate in a revolutionary feeling or idea. Instead of acting on this idea, they are empowered by the social structure to purchase the image of the idea and are encouraged to view the image as the reality. The proliferation of Che Guevara t-shirts doesn’t mean that the people wearning them are pro-communist or pro-Cuba or pro-torture or pro-revolution. It means the social structures of disempowerment are working as they should, reifying and commodifying desire.
The exercise of consciousness and critique must be relentless and also self-directed, that is, aimed at ourselves as well. If we agree with Philip Zimbardo in his researches that social evil is not a matter of bad apples in a good barrel, but bad barrels corrupting good apples, then we have to realize that the structures of our lives that we take for granted–commerce, leisure, politics, entertainment, popular religion, our very understanding of history–are likely all engaged on a common exercise which is fundamentally one of disempowerment. As Noam Chomsky insists–power and power structures must always be forced to justify their existence–if they cannot or if their justifications are ludicrous or ineffectual, power and its structures must be dismantled.
HOWEVER! In Christian terms, there can never be a successful social revolution in which the end result is just another social realm. Which is to say–we are called to transform the social into this thing we call Ecclesia. The social will always be the realm of separation and alienation, of us and them, of this or that clique, of I and other. But Ecclesia is participation in the body of God.
And here are the revolutionary tools of the Christian: poverty, chastity, and obedience. Because these three practices totally disarm and disrupt the competing patterns of desire which make up the World and the common social realm. And here it’s important to remember that obedience is not blind obedience, but is related to an active and engaged listening and responding.
And what is the fuel that makes poverty, chastity and obedience run? Grace. And what does grace enables us to do? Love. And who does the practice of Love make us resemble? God, the source of all Love and Grace.
Which is all to say this: a revolution in which lines are drawn, territories mapped out, us and them made more clear is a romantic idea. But it’s nothing new. And it’s fruit will not be anything new either. What’s needed is a recognition that the structures of power that we cling to and hold as precious are illusions, patterns of desire that create a particular architecture of living in which life has become unbearable if not impossible. We are all in the same boat here. There is no us or them. We have to become conscious and critical. We have to practice poverty, chastity and obedience. We have to be love in the World, transforming it into the radical participation in Reality itself that characterizes Ecclesia.
At least that’s my Christian, semi-Situationist, post-Marxist, anarcho-sympathetic view of things…
Under the Mercy,
Mark
All is Grace & Mercy! Deo Gratias!
T. S. Eliot
Mistah Kurtz—he dead.
Code:
A penny for the Old Guy
I
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!
Our dried voices, when
We whisper together
Are quiet and meaningless
As wind in dry grass
Or rats’ feet over broken glass
In our dry cellar
Shape without form, shade without colour,
Paralysed force, gesture without motion;
Those who have crossed
With direct eyes, to death’s other Kingdom
Remember us—if at all—not as lost
Violent souls, but only
As the hollow men
The stuffed men.