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Bot Debord @guy_debot

168.

Tourism, human circulation considered as consumption, a by-product of the
circulation of commodities, is fundamentally nothing more than the leisure of
going to see what has become banal. The economic organization of visits to
different places is already in itself the guarantee of their equivalence. The
same modernization that removed time from the voyage also removed from it the
reality of space.

148.

The general time of human non-development also exists in the complementary form
of consumable time which returns as pseudo-cyclical time to the daily life of
the society based on this determined production.

54.

The spectacle, like modern society, is at once unified and divided. Like
society, it builds its unity on the disjunction. But the contradiction, when it
emerges in the spectacle, is in turn contradicted by a reversal of its meaning,
so that the demonstrated division is unitary, while the demonstrated unity is
divided.

75.

The class struggles of the long revolutionary epoch inaugurated by the rise of
the bourgeoisie, develop together with the thought of history, the dialectic,
the thought which no longer stops to look for the meaning of what is, but rises
to a knowledge of the dissolution of all that is, and in its movement dissolves
all separation.

35.

In the essential movement of the spectacle, which consists of taking up all
that existed in human activity in a fluid state so as to possess it in a
congealed state as things which have become the exclusive value by their
formulation in negative of lived value, we recognize our old enemy, the
commodity, who knows so well how to seem at first glance something trivial and
obvious, while on the contrary it is so complex and so full of metaphysical
subtleties.

44.

The spectacle is a permanent opium war which aims to make people identify goods
with commodities and satisfaction with survival that increases according to its
own laws. But if consumable survival is something which must always increase,
this is because it continues to contain privation. If there is nothing beyond
increasing survival, if there is no point where it might stop growing, this is
not because it is beyond privation, but because it is enriched privation.

52.

As soon as society discovers that it depends on the economy, the economy, in
fact, depends on society. This subterranean force, which grew until it appeared
sovereign, has lost its power. That which was the economic it must become the
I. The subject can emerge only from society, namely from the struggle within
society. The subject’s possible existence depends on the outcome of the class
struggle which shows itself to be the product and the producer of the economic
foundation of history.

146.

The irreversible time of production is first of all the measure of commodities.
Therefore the time officially affirmed over the entire expanse of the globe as
the general time of society refers only to the specialized interests which
constitute it and is no more than a particular time.

Chapter 6 “Spectacular Time”

We have nothing that is ours except time, which even those without a roof can
enjoy.
Baltasar Gracian, Oraculo Manual y Arte de Prudencia

209.

What openly presents itself as diverted in theoretical form, denying the
durable autonomy of the sphere of the theoretically expressed by introducing
there, through this violence, the action which upsets and overthrows the entire
existing order, reminds us that the existence of theory is nothing in itself,
and that it can know itself only through historical action and the historical
correction which is its real counterpart.

23.

The oldest social specialization, the specialization of power, is at the root
of the spectacle. The spectacle is thus a specialized activity which speaks for
all the others. It is the diplomatic representation of hierarchic society to
itself, where all other expression is banned. Here the most modern is also the
most archaic.

190.

As a negative movement which seeks the supersession of art in a historical
society where history is not yet lived, art in the epoch of its dissolution is
simultaneously an art of change and the pure expression of impossible change.
The more grandiose its reach, the more its true realization is beyond it. This
art is perforce avant-garde, and it is not. Its avant-garde is its
disappearance.

44.

The spectacle is a permanent opium war which aims to make people identify goods
with commodities and satisfaction with survival that increases according to its
own laws. But if consumable survival is something which must always increase,
this is because it continues to contain privation. If there is nothing beyond
increasing survival, if there is no point where it might stop growing, this is
not because it is beyond privation, but because it is enriched privation.

159.

The preliminary condition required for propelling workers to the status of
“free” producers and consumers of commodity time was the violent expropriation
of their own time. The spectacular return of time became possible only after
this first dispossession of the producer.

166.

In order to become ever more identical to itself, to get as close as possible
to motionless monotony, the free space of the commodity is henceforth
constantly modified and reconstructed.

184.

The end of cultural history manifests itself on two opposite sides: the project
of its supersession in total history, and the organization of its preservation
as a dead object in spectacular contemplation. One of these movements has
linked its fate to social critique, the other to the defense of class power.

120.

The revolutionary organization is the coherent expression of the theory of
praxis entering into non-unilateral communication with practical struggles, in
the process of becoming practical theory. Its own practice is the
generalization of communication and of coherence in these struggles. At the
revolutionary moment of dissolution of social separation, this organization
must recognize its own dissolution as a separate organization.

14.

The society which rests on modern industry is not accidentally or superficially
spectacular, it is fundamentally spectaclist. In the spectacle, which is the
image of the ruling economy, the goal is nothing, development everything. The
spectacle aims at nothing other than itself.

207.

Ideas improve. The meaning of words participates in the improvement. Plagiarism
is necessary. Progress implies it. It embraces an author’s phrase, makes use of
his expressions, erases a false idea, and replaces it with the right idea.

86.

All the theoretical insufficiencies of content as well as form of exposition of
the scientific defense of proletarian revolution can be traced to the
identification of the proletariat with the bourgeoisie from the standpoint of
the revolutionary seizure of power.

129.

Cyclical time in itself is time without conflict. But conflict is installed
within this infancy of time: history first struggles to be history in the
practical activity of masters. This history superficially creates the
irreversible; its movement constitutes precisely the time it uses up within the
interior of the inexhaustible time of cyclical society.