Passages #1

  'A commitment to an-archy is itself a commitment to the discovery of that excess-ive and ill-defined portion of matter that shatters the short-sightedness of the idea(l) within the restrictive economy of epistemology (what the great Max Stirner has called the “Spook” (c.f., Stirner, 1970: 50–54)), it can rightly be referred to as the general economy; in turn, the general economy, being itself the economy of the base, is bolstered by what I would like to call the general State. The analytical distinction that I employ between economy and State is important in the following respect: where the general economy refers to the excess-ive energy that transcends the particular uses to which it is put (which, in turn, implies the fundamental impermanence of the current conception of the restrictive State and restrictive economy), the general State refers to the no-thing upon which the general economy founds its logic and enforcement outside of logical time (if the economy is the mirror of means, then the state is the mirror of ends); on the other hand, the subject of the restrictive (Marxist) State tries to grasp what Bataille has called “some object of acquisition, something, not the no-thing of pure expenditure [found in the general State]. It is a question of arriving at the moment when consciousness will cease to be a consciousness of something; in other words, of becoming conscious of the decisive meaning of an instant in which increase (the acquisition of something) will resolve into expenditure; and this will be precisely self-consciousness, that is, a consciousness that henceforth has nothing as its object” (1980: 190); it is not a wonder that money has no value in the jungle, but that it requires the power of ritual and the placement of an impermanent some-thing into successive intervals: the economy of utility, therefore, is still nothing but an economy of play without the imposition of the restrictive State, a single instant of the State-form.'

The whole article is interesting.