Revolution and BDSM

Revolution does for history what BDSM does for the sexual act. A higher and more complex degree of stimulation is required to achieve the maximum possible release of tension and pressure; the revolutionary timescale is wholly orgasmic. The degree of treason in those who sit by is determined by their degree of insolence in the eyes of the revolutionary, for it becomes hard in a war without uniforms to know who is on what side. As colors and flags are rendered obsolete, the revolutionary only allows room for large gestures. Acts of public violence and proud speeches are so many whips, bites and jabs on the way to the world event--the destroyer of all nuance, subtlety, the study of archs, trends, motifs and gradual shifts in gradation. The violence of revolution transcends the corporeal domain. It is no coincidence that the Soviet variety and other eastern varieties of revolution saw history as an enemy; they merely pushed the vocation of revolution to its furthest conclusions. It is supposed that if the whole world can change in the blink of an eye, history will only detriment the willed abeyance of class and hierarchy as newer generations, who only know revolution, come to find their place in the world. History is suspended until it can be rethought through the very register of revolution; revolution being the ultimate meaning of history.

    A truly unified act, such as revolution, would require, not simply the loyalty such a cause would call for, but a degree of such unprecedented depersonalization as has never been achieved in any mass of men and women. Men and women are hardwired for mimesis. The masks they assume can't help but take on lives of their own, after a time. Each man brings to the revolution his own neurosis, his own hangups, his personal bitterness and all manners of resentment. Mechanical though his mimesis is, he is not of the mechanics which would cause him to simply shut off a few valves in his soul and redirect his passions toward one accretive, social endeavor. The very personal passions people bring to the revolution are the product precisley of capitalism itself. No matter how unified they wish the revolution to be, the marketplace is launching them from so many different cannons and letting them fall onto so many different terrains of the revolution. The breakdown of the family unit is coextensive with the delibidinizing of society after revolution. Sex, no longer in the service of creating families which perpetuate the corporate industrial complex, becomes a public act, meant for the budding of new agents to sustain the accretive good of utopia, but this isn't much different from the breeding of new serfs in a feudal society or new taxpayers in capitalism. The collapse of the family unit is the only real way to destroy the market. Revolution is only a bit of wild oats before the holy castration of utopia--a final act of sadomasochism  which severs the member it stimulates at the very horizon of release. Once that castration is complete, the individual, avatar of the family, agent in the market, token of fetishized property, dissolves into the gelatin of the social.