Expendable concept

1 Inadequacy of the principle of classical utility The meaning of a certain discussion depends on the basic value of the word "useful" every time. In other words, as long as the problem of touching the life of human society is raised - no matter who To discuss, and no matter what opinions were made - it is certain that the debate will certainly be gone, and the basic problems will be avoided. In fact, given the differences in current thinking, one cannot be sure what is useful to him. The fact that it is extremely necessary to return to the principles that people are willing to establish beyond the usefulness and pleasure in a most unlawful way makes the above-mentioned hard-to-determine become more prominent: the scheme of honor and task being profited by money It is used hypocritically, and, without mentioning God, the spirit is used to conceal the intellectual disorder of a very small number of people who refuse to accept a closed system.
However, contemporary practice has not been frightened by these basic difficulties, and people's general consciousness seems to be able to raise objections to the classical utility principle, that is, the principle of material utility. The goal of the utility principle is theoretically a pleasure, but it is only a moderate pleasure, because the pleasure of violence is seen as pathological. On the one hand, the function of matter is limited to the acquisition of something and the storage of goods. On the other hand, it is also limited to the protection and reproduction of human life. Among a series of quantitative things related to this unreliable and monotonous concept of existence, only the reproductive problem is seriously directed to the opposite side of it, because the excessive increase in life threatens to reduce the amount that the individual deserves. However, on the whole, any general judgment of social activities implies a principle that all individual efforts, in order to become effective, should be attributed to the fundamental need for products and storage. Pleasure, whether it is art, the indulgence of tolerance, or the game, should be clearly attributed to a privilege in the activities of spiritual events. In other words, it should be reduced to a kind of pastime, and its function has nothing to do with the overall situation. The most estimated life share is established as a productive social activity – sometimes even a sad one.
Indeed, personal experience - if it is related to a young man, he can be wasted and destroyed without reason - often proves the falsehood of this lame view. However, even when he is self-destructive, self-wasting, and at the same time, the most savvy person will be puzzling, or imagine himself as morbid, and he is unable to make a utilitarian explanation for his actions. For him, human society, as he did, in the critical loss, in the disaster, it is impossible to obtain benefits. These disasters, while obeying those clear needs, stimulated the frenzied depression, the cry of death, and eventually led to some madness.
The conflict between popular social concepts and real social needs, in a most devastating way, reminds people of such a narrow judgment: the father stands on the opposite side of the son's satisfaction needs. This narrowness is so remarkable that it is impossible for the son to express his or her wishes. The father's unbiased and harmful concerns are manifested in the things he provides to his son: shelter, clothing, food, and if necessary, a little bit of harmless entertainment. However, the son did not even have the right to talk about what caused his high fever. He was forced to leave the impression that for him all horrors were fearless. In this regard, it is sad to claim that conscious humanity still remains. Human beings are aware of the right to acquire, the right to preserve, and the right to rational consumption, but in principle it excludes unproductive costs.
Indeed, this exclusion is superficial. Its influence on practical activities is not as strict as the prohibition on the son. As long as the father is not present, the son will be addicted to his hidden pleasure. Human beings often express their feelings with pleasure in accordance with the purpose of this father. These concepts are full of the self-confidence and blindness of the monotonous father. However, in life practice, people act in such a way that it is willing to satisfy the original needs of hostility, and it seems that it can only live in the scope of terror. Not only that, once a person does not succumb to a certain kind of thinking - this kind of thinking is either high-sounding or easy to become a grandiose - once he is easy to feel the dedication of destroying the established authority of life, it is hard to believe, one with his purpose A peaceful world of harmony is not an illusion of comfort for him.
The various problems encountered in the development of this notion, which is not guided by strict father-son relationships, are therefore insurmountable. It is possible to admit the historical necessity of those vague and disappointing images. There are a large number of people who use these images. These historical images always act with little mistakes and, in all cases, reject human beings. Looking for a way out in the labyrinth caused by impermanence. For those primitive or imminent population tribes, an extreme simplification suggests the only opportunity to avoid a weakening of some offensive power. However, as a limited understanding, it will be timid to accept the conditions of poverty and the necessity of these simplified images. If the less arbitrary concept is accused of being mysterious, if so, in the current situation, it will conflict with some unhealthy aversion, so people should emphasize that this disgust is actually a shame of a generation. The rebellion of this generation is afraid of their own speech noise, so that people will not think about it.

2 missing principle

Human activities are not fully integrated into the process of production and preservation, and consumption should be divided into two distinct parts. The first is the minimalist part, whose minimum requirements are the preservation of life and the continuous production of individuals in a given society. Therefore, it is a simple basic production activity situation. The second part is characterized by so-called unproductive costs: luxury, mourning, war, religious worship, the construction of luxury tombstones, games, wonders, art, abnormal behavior, all of these activities, at least in their original condition, their purpose It is limited to itself. Now, it is necessary to keep the usage of the word to indicate these unproductive forms, rather than using it to represent consumption patterns for production purposes. Although the various forms of consumption often confront each other, they still form a community, characterized in that their focus is placed on the missing, and this deficiency should be completely exhausted, so that this activity can obtain its true meaning. .
The principle of absence, that is, the principle of unconditional cost, no matter how opposed it is to the economic principle of weighing the pros and cons, it can be illustrated by a small number of examples from ordinary experience.
1 Gems must be beautiful and eye-catching. People are dedicated to wealth and are often willing to choose diamond necklaces. This kind of dedication is necessary because of the unique charm of diamonds. This fact should be seen as related to the symbolic value of the gemstone, which is universal in psychoanalysis. When a diamond in a dream means feces, this is more than just a contrasting association. In the unconscious, gems are cursed like feces, and they overflow from the wounds: they are destined to be public offerings. This functional property of gemstones requires them to be of great material value and to explain the failure of the most beautiful imitations on their own: these imitations are almost useless.
2 Religious worship requires the consumption of blood in people and animals in the sacrifice. In the sense of the etymology of the word sacrifice, it refers to the divine product.
From the outset, sacred objects seem to be made up of missing activities: in particular, the success of Christianity can be explained by the value of the theme of Jesus Christ being shamefully crucified on the cross, a theme that worries some kind of deficiency. The appearance of the object and the infinite fall.
3 In a variety of competitions, the lack of universality arises in complex situations. A considerable amount of money is spent on the maintenance, animals, equipment and people in the home. All the energy is squandered in order to create a sense of horror - in any case, the intensity of this feeling is more intense than in productive entrepreneurship. Much more. The danger of death is not avoided. On the contrary, it is the object of intense unconscious interest. In addition, competitions are sometimes places where the public distributes rewards. Huge crowds are here, and their passions are usually ignited without any restrictions. Crazy money loss is in the form of gambling. Indeed, the circulation of money makes a small number of professional gamblers profit, but it is also true that this circulation can be seen as a real passion caused by competition, and, in most gamblers, the money caused by gambling The loss of their gambling cannot be compared to their gambling, and gambling can even reach such a level of madness that the only way out for those gamblers is prison or death. In addition, a variety of non-productive consumption models, according to the surrounding environment, can be linked to great competitive scenes, just as the elements of individual activities are wrapped in a fierce whirlwind. In this way, horse racing is always associated with a luxurious social class and the latest luxury show. In any case, it is important to realize that the complex cost of the current horse racing is negligible compared to Byzantine luxury, which will squander all public life. > 4 From a cost perspective, art production should be divided into two types. The first type is architectural structure, music and dance. This category is truly costly art. However, sculpture and painting, if not mentioned for the use of places for ceremonies and landscapes, can also introduce the principles of the second type of art, that is, the principle of symbolic consumption, into the building. For its part, music and dance are easily filled with external meaning.
The mainstream form of literature and drama constitutes the second type of art. They stimulate fear and terror by symbolic reproduction of tragic loss. In most works, they trigger laughter through such renditions - these renditions, despite being constructed in the same way, preclude certain attractive factors. Poetry, applied to the expression of the missing state, is the most unwilling and most insane form. Poetry can be regarded as a synonym for cost. In fact, in a more accurate way, poetry is a lack of to show creation. Therefore, its significance is close to the sacrifice. Indeed, the word poetry is only suitable for the rare remnants of what it usually means, and the worst chaos will occur without preliminary induction. However, in the initial rapid exposure, it is impossible to talk about infinitely diverse boundaries - these boundaries separate the inferior configuration from the residual elements of the poem. For those who rarely dictate these elements at will, it is relatively easy to show that the cost of poetry is ultimately not symbolic. In this way, to a certain extent, the function of reproduction occupies the life of those who believe in it. It forces him to act in the most disappointing way, forcing him to suffer, despair, and seek intermittent shadows that are furious or dizzy. The poet can continue to use words because of his own lack. He is often forced to choose between villains and self-denying, the former being deeply isolated from society, like the feces in the day-to-day life; the latter succumbing to vulgar and superficial needs at the expense of mediocrity.

3 Production, exchange and non-productive behavior

Once the cost is established as a social function, it is necessary to consider the many relationships between the cost function and its opposite production and extraction functions. These relationships are directly expressed as a kind of purpose relationship with utility. If production and extraction are in their development, and in their various forms of change, a certain variability factor is introduced - this variability factor is intended to understand historical processes, then they are still simply succumbing to costly means. What is horrifying is that the poor have never dominated society so much that people simply don’t care about preservation—which makes production appear as a purpose—and don’t care about unproductive costs. In order to maintain this first-mover advantage, since power is implemented by the consumer class, the poor are excluded from all social activities. If the poor want to re-enter the sphere of power, there is no other way than to revolutionize the powers. That is to say, it is only through bloodshed that they must be in power, and it is never through a limited society.
The second feature of cost-related production and capture is most evident in the original economic system, as exchanges are still seen as a luxury of being transferred. In this regard, the exchange fundamentally manifests itself as a costly process, and the acquisition process is carried out through this costly process. Classical economists imagine that the form of primitive exchange is barter. In fact, the following hypothesis is unreasonable: the way in which such an exchange is exchanged is not the acquisition requirement it has to satisfy, but rather the destruction and loss of demand. The traditional view of economic origin has only recently been falsified - and even a large number of economists have been arbitrarily using barter exchange as a pioneer in commercial activities.
Contrary to the idea of ​​barter exchange that people imagined, Moss determined the form of classical exchange in the name of the banquet of the banquet, and the banquet was a special case offered by the American Indians in the northwest. A mechanism similar to the Indians' dazzling winter banquets, or their tracks, has been widely discovered.
The thrilling winter feast of the Trinket, the Haida, and the Quartel on the northwest coast has been studied in detail since the end of the 19th century. These most unconventional American tribes are in the occasion of a change in the situation of a person - the initiation ceremony, marriage, funeral - to the dazzling winter feast, it is always related to the festival. Whether it provides a scene for a holiday or it happens in a holiday scene. The Hyun Cai Winter Ban excludes all transactions. In general, it consists of extremely important precious gifts that are publicly displayed. The purpose is to smash opponents, shame them, and force them. The exchange value of gifts comes from the fact that in order to erase this shame and respond to this challenge, the recipient must satisfy the demand and then respond to the other with a more valuable gift, that is, with a benefit. return.
But the gift is not the only form of the banquet. It is also possible to challenge opponents by destroying the big scenes of wealth. It is through this last form of intermediary that the dazzling winter banquet is reunited with religious sacrifices. Because the destroyed things can theoretically be dedicated to the mysterious ancestors of the recipients. In a relatively recent period, a Trinity patriarch pierced the throats of his own slaves in front of his opponents, and this destruction was retaliated on a later day with a larger massacre of slaves. In the more northwestern Siberian clan, there are also some mechanisms similar to the dazzling winter banquet. They kill the dog group and intend to humiliate another tribe and suffocate it. In the northwestern part of the Americas, the destruction actually went to the point of burning a large number of villages and smashing a large number of boats. Copper engraved with ornaments is a kind of coin. The virtual value of a large amount of wealth is sometimes reflected here, but they are still smashed or thrown into the sea. The madness of the festival can be linked to the sacrifice of wealth, and it can be linked to the gift of gathering. The latter's intention is to make people shameful and stunned.
Usury, as a remnant of the resilience of the dazzling winter feast, regularly appears in such activities. Usury has led people to discover that in the history of the exchange of origin, loans of interest should replace barter. It should be recognized that, in fact, in the civilization of the dazzling winter banquet, wealth is proliferating in such a way: this way calls for the expansion of credit in bank civilization, in other words, immediately recognizes all donors - these The donor is created by the recipient's contractual requirements - all wealth is impossible. However, this comparison only applies to the inferior characteristics of the dazzling winter feast.
It is this lack of certainty that determines the composition of wealth--the emergence of the nobleness, honor, and rank of the hierarchy from this composition--giving this system an important value. A gift should be seen as a deficiency, and therefore should be seen as a partial destruction, because the destructive desire is partially transferred to the recipient. In an unconscious form similar to that described in psychoanalysis, it symbolizes excretion, which is itself linked to death, and it is also consistent with the basic link between sadism and anality. This embossed bronze symbolizes the excretion symbolism and is a gift of excellence on the northwest coast, based on an extremely rich myth. In Melanesia, donors indicate their feces as an important gift and place it at the feet of the other leader.
The series of consequences in the field of capture is only a superfluous result of a reverse process - at least to the extent that the drive to control such activity is still primitive. Moss said: "The ideal object should be given to the dazzling winter feast, and should not be returned." This ideal object is recognized in the form of destruction, and the custom does not respond to such destruction. Moreover, since the field of the dazzling winter banquet was previously mortgaged into a new dazzling winter banquet in some way, the ancient wealth principle was not shown in the reduced form caused by the more developed greed. Once power is controlled by the rich, wealth is expressed as a kind of gain, but in the sense that this power is expressed as the loss of power, wealth is completely turned to the lack. Only through lack, glory and honor are connected with wealth.
As a competition, the dazzling winter banquet and the preservation principle are opposite. When wealth exists in the totem economy -- where wealth is hereditary -- the dazzling winter feast destroys the stability of wealth. An excessive exchange behavior replaces heredity with a pig that has a frenetic fixed ritual, but the contestants will never withdraw from this game, from the wealth they create, and they will still be provocative. Wealth is by no means to let its owner lose demand. Instead, its function is still -- like its owner -- to listen to a need: an infinitely missing demand. This is ubiquitous in a social organization.
The uncontrolled production and consumption that determine wealth thus appears to be relative utility.

4 Functionality of the wealth class

The view of the dazzling winter banquet, strictly speaking, should be prepared for a competitive type of competition that is motivated by challenges and leads to a response. More precisely, it should be prepared for forms that are indistinguishable from ancient societies.
It is important to recognize that this exchange is directly subject to some human purpose. However, it is obvious that its development in connection with the production process is only started when the restraint is no longer direct. The functional principle of this production requires that the product is no longer temporarily missing at least temporarily.
In the market economy, the exchange process has a meaning of learning. Wealth is no longer on the table, they become relatively stable. It is only when this stability is very safe, even if important defects do not harm it, these defects are subject to the non-productive cost system. Under these new conditions, the basic elements of the dazzling winter banquet no longer appear in the form of direct competition. Cost is still doomed to acquire or maintain social status, but first and foremost, it no longer holds the purpose of making another person lose his position.
Despite these weaknesses, the lack of luxury, its ultimate function, is still universally related to wealth.
From more or less narrow perspectives, only the partial sacrifice of wealth in non-productive social consumption - such as festivals, scenes and games - is closely related to the ownership of society and wealth. It has been noticed that in primitive societies, human-to-human exploitation is rather faint, and that products of human activity flow to the rich in large numbers, not only because these rich people are alleged to provide protection or social leadership services, but also because of them. Collective scenarios must be paid for. In the so-called civilized society, the basic obligation of wealth has only disappeared in the recent period. The decline of paganism led to the decline of competition and worship - the wealthy Romans were obliged to pay for this worship and competition. In this way, it is said that Christianity personalizes the property, and the owner of the property has full control over its products and abolishes its social function. Christianity at least abolished the expense obligation because it replaced the customary paganism with voluntary charity. The form of voluntary charity may be either a donation from the rich to the poor, or a very important donation to the church and later to the monastery. In the Middle Ages, these churches and monasteries really took on most of the spectacular scene functions.
Today, these important and free forms of non-productive society have disappeared. However, one should not conclude that the cost principle is no longer the purpose of economic activity.
The evolution of wealth, which is characterized by morbidity and exhaustion, has triggered people's inner shyness and small hypocrisy. All acts of generosity, indulgence, and excess have disappeared. The competitive themes on which individual activities depend are gradually extinguished, and they are as shameful as snoring. The bourgeois agents use a covert way, they develop a habit of repression and upset, hiding the display of wealth behind the closed door. Moreover, the middle class, the employer and the small shop owner, managed to reduce and delay the cost of luxury after gaining a normal or small amount of wealth, in addition to the vain efforts associated with disgusting hatred. There is nothing left.
For those who do not have the courage to declare that this stale society should be revolutionized, this trick becomes the main cause of life, work, and suffering. Around the modern bank, like the around the totem pole of the Quartier, a desire to show off the eye-catching desire stimulates the individual and puts them into a small display system that keeps them in a state of invisible to each other. It's like performing in a dazzling light. A few steps away from the bank, the jewels, clothing and cars behind the shop window are waiting for the day: on this day, they help to establish a growing factory of insidious factories and even his more insidious wife. Outstanding glory. On the lower level, gilded clocks, restaurant cupboards and artificial flowers provide shameless services to grocers and his wife. Only generosity and nobility disappeared, and only the strong contrast between the rich and the poor was accompanied.
As a class with wealth - the wealth class accepts wealth while accepting the obligation of functional consumption - the main feature of the modern bourgeoisie is to reject this obligation. It distinguishes itself from the nobility by the fact that it always consumes for itself, but consumes it internally, in other words, by doing everything it can to avoid the eyes of other classes. The reason for this particular form of consumption was originally because the wealth of the bourgeoisie was expanded in the shadow of a more powerful aristocratic class. The rationalist view of the bourgeoisie began in the seventeenth century, and it responded to these shameful restricted and costly views. The meaning of rationalism refers to the strict economic reproduction of the world--the economy here is in terms of the ordinary meaning of the word and the meaning of the bourgeoisie. This costly hatred is the reason and defense of the bourgeoisie, and it is also their horrific hypocritical principle. The fundamental dissatisfaction of the bourgeoisie is the luxury of feudal society. After taking power, because of their accumulated habits, the bourgeoisie believes that they can convincingly rule the poorer classes. Because the bourgeoisie can't hide their dirty face--this face is so greedy and low-spirited, so ridiculous, so that all human life, after seeing this face, will degenerate - once people no longer love them, people It is also very correct to not hate them as hateful former rulers.
In contrast, by characterizing the existence of the bourgeoisie as a shame and a sinister abandonment of functional spending obligations, people's consciousness is summarized as a deep maintenance of the cost principle.

5 class struggle

To make the cost stagnant, it is necessary to conform to a kind of interest-balanced reasoning. The bourgeois society can only try to cultivate a universal embarrassment. Human life has worked through the efforts of some people who have pushed the consequences of contemporary rationalist ideas as far-reaching as possible - rediscovering some of the fluctuations within the scope of unreducible needs. The content of the traditional cost model has shrunk, and the lively bustle has lost its explosion in an unprecedented class struggle.
The content of the class struggle can be observed in the process of the ancient period. In the dazzling winter banquet, the rich distribute the products that other poor people provide for him. He tries to surpass the competitors that match him, but he can The ultimate position of foresight is to be further isolated from the poor. In this way, the cost, even if it may be a social function, directly leads to a competitive separation behavior and a clear anti-social separation behavior. The rich consume the products of the poor, put the poor into the humble category and humiliate them, and then make them slaves. Now, it is clear that through the passage of the luxury world from generation to generation, the modern world has accepted slaves, which have reserved this position for the proletariat. There is no doubt that bourgeois society pretends to rule according to rational principles, and from the point of view of its actions, it often recognizes some kind of homogeneity of human beings. Therefore, it is not accepted without objection. It seems that it can demarcate the hierarchy of human beings. However, this resistance to class boundaries is at most theoretical. In theory, the rights of workers and the masters are equal, and the words of equality are even written on the wall to be viewed. However, those masters seem to be acting as the expression of society itself. They are keen to show that this is what they care most seriously about - they don't share the humiliation of their hired workers. The purpose of the worker's behavior is to produce for survival, but the boss's behavior is to bring the worker into an ugly fall--because there is no possible split between the two: on the one hand, the boss seeks through their consumption model. Character traits, which make them often more expensive than human humbleness; on the other hand, this humbleness itself, and the character of the boss is the function of this humbleness.
Contrary to the competitive concept of social consumption, there is also the appearance that a large number of bourgeoisie efforts to improve the situation of many workers. But this appearance is only a timid expression of the modern upper class, and they no longer have the power to recognize the consequences of their destructive behavior. The cost of capitalism in order to assist the proletariat and give them the opportunity to climb the social ladder can only prove that they are unable to implement an outright luxury process. Once the lack of the poor is realized, the pleasure of the rich is hollowed out and neutralized a little bit, giving way to some kind of indifferent coldness. Under such conditions, in order to maintain a neutral state that is relatively indifferent, it is useful to use a new cost to compensate the rich for the humiliating cost of the poor, which tends to weaken their humiliation of the poor. The political sensitivity of the boss, along with some kind of partial prosperity, from time to time, makes this compensation process expand. Thus, in the Anglo-Saxon countries, especially in the United States, this initial compensation process only occurred at the expense of a relatively small portion of the population: to some extent, the working class itself was passively involved. However, the importance of these tricks is extremely limited in any case, and it is never possible to change the line of distinction between noble and low-lying people. The cruel competition in social life is not?? Nai Nai? Suppressed and lie? 摹T谡庑┕? 铮 铮 蝗 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 拇 俸捅 俸捅 俸捅 俸捅 俸捅Bath? BR> It should be added that the cruelty of the master, in any case, is more related to the psychological willingness to destroy, and less to the destruction itself. This decline in cruelty is a response to the general decline of the ancient luxury process, and this luxury recession is characteristic of the modern era.

6 Christianity and revolution


In addition to rebellion, it is possible that the irritated poor refuse to engage in all moral participation in the system of oppressors. In a specific historical context, by using symbols that are more prominent than reality, they succeeded in reducing all "humanity" to horrific ugliness. As a result, the thrill of the rich found in measuring other people’s poverty suddenly The situation becomes too intense and obviously difficult to bear. Thus, outside of all the rituals, an exchange caused by the challenge of anger was established, especially by the poor, and was tempered by the dazzling winter banquet. In this dazzling winter banquet, the real rejection and debunking The moral filth, along with all the rich, pure and brilliant things in the world, enters a terrible and grand competition. The rare way of this horrific form of horror of religious despair is discovered, that is, thorough exploitation.
In Christianity, the excitement and fear of religious life, indulge and pain, the alternation between them is combined in a more tragic way, combined with a pathological social structure, the latter being the most dirty and cruel. Criticize yourself for being incomprehensible. Christian hymns praise God because God entered the bloody battle of social warfare because he "pulled the powers from their glory peaks and raised the miserable poor." Their myths connect the ugly and painful victims of social sorrows with the glory of God. In this way, religion assumes an overall confrontational function of the opposite force until it is divided into the opposition between the rich and the poor, one of whom declares the destruction of the other. Religion and the desperation of the world are tightly intertwined, because it is merely a collateral phenomenon of deep hatred that divides the crowd - but this incidental phenomenon often replaces all the differentiation processes it has summarized. Jesus Christ said that his arrival is to divide, not to rule, to be consistent with these words. Religion simply does not attempt to abolish other people's thinking about human disasters. On the contrary, religion is in a direct form, indulging in orders. In the uncleanness of man's nausea, this uncleanness is indispensable for its madness.
The meaning of Christianity is endowed in the development of the dizzying consequences of class consumption, and is also given in the psychological indulgence of indulgence, at the expense of the real struggle.
However, despite its importance in human activities, the shame of Christianity is only an episode in the historical struggle between the despicable and the noble, unclean and pure. The society is aware of its intolerable division, and for a while it seems to be getting drunk so that it can be enjoyed as a sadistic one. However, deep drunkenness cannot abolish the consequences of human poverty. As the exploited class becomes more and more explicit against the upper class, the limits of hatred are hard to imagine. In the volatility of history, only one word revolution dominates the habitual chaos and promises to answer the infinite demands of the public. The function of the master and the exploiter is to create a simple reciprocal pair that excludes humanity - the existence of such humanity at the limits of the earth, that is, in the soil. Laws will inevitably require that when their beautiful words are overwhelmed by the screams of death in the riots, they will have to fall deeply into fear and fall into the thick night. That is the hope of blood. It exists every day with the existence of people and gathers the content of resistance in class struggle.
Class struggle has only one possible outcome: the lack of those who are committed to the loss of "humanity."
However, any form of development is foreseeable, whether it is revolutionary or submissive. The universal shock of Christian religious madness and today's workers' movement eight hundred years ago should be equally expressed as a decisive impulse: it forces society to use class exclusion to recognize the tragic nature of the cost model. And as much freedom as possible, at the same time, it also forces the society to introduce a sacred form of humanity that makes the traditional form relatively shameless.正是這些運動的熱烈性，才可以解釋工人革命的全部人性價值：這個革命可以發揮一種強烈的吸引力，就像太陽對一種簡單的有機體產生吸引力一樣。


7 物質性事實的反抗


人類生命遠離法律存在，從白天到夜晚，從一個國家到另一個國家，它存在於天際中的一個孤零零的地球上。它決不會局限於理性概念指派給它的那些封閉體制中。動亂、釋放和草率構成了人類生活，它們的巨大艱辛是通過表明生命始於這些體制的缺陷而得以表達的。至少，它根據秩序和儲備所許可的東西，其意義來自於這一時刻：被指定、被儲備的力量自我釋放的目的，不遵從於人們所作的任何解釋。只是通過這樣的反抗--即便它被耗盡了--人才不再在物事的無條件的輝煌中被單獨隔離。
事實上，無論被隔離，還是在人群中，人都會發現自己不斷地捲入耗費過程中。形式的多變性決不會改變這些耗費過程的基本特性：缺失原則。某種類型的刺激，其總量維持在相當穩定的層面上，它激發了諸多集體和個體。這種刺激狀態，堪與中毒狀態相媲美，其劇烈形式，可看作是非邏輯的並具有難以抵制的衝動性，進而拒絕它有可能理性地利用的物質或道德財富。同以這種方式被認識到的缺失相關的是--比如"迷失的婦女"或軍事耗費--非生產性價值的創造。而榮譽是這些價值的濫用，它使人們變得貪婪至極。由低賤、榮譽而人為製造的完整形象--其形式有時是陰險的，有時是燦爛的--不再支配著社會存在。當它被動地依賴於個人缺失或社會缺失的隱秘實踐的時候，沒有它，想作任何事情都是不可能的。
根據這種方式，對行動的無限拒絕就將人類計畫--包括與經濟活動相關的計畫--推進到能說明普世問題的競賽中。實際上，這個問題只能被界定為非邏輯性的差異，這種差異對普遍經濟來說意味著什麼，就如同罪犯對法律來說意味著什麼一樣。聚集或象徵著自由耗費的客體的光輝，它決不會排除犯罪，也不會和抵抗性格相區分--至少在人們考慮到同那個問題有可比價值的唯一性格時是這樣的。這種抵抗性格不是任何別的事情的條件。
此外，如果人們表明了旨趣，以及與之一道的光輝--這是人類共同體在由歷史運動所不斷完成的質變中必定會發現的--而且，如果最後，人們表明了這個運動不可能擁有或導向一個明確的結局，那么，拋棄所有的儲留物，將一種相對價值指派給功用性則是有可能的。人確保他們自己的生存或者避免苦難，並非因為這些功能本身導致了一個充足的結局，而是為了同意自由耗費的抵抗功能。