The Second Three-Year Plan (2011-2014)


1. Thought, Speech, Text

1.1 Positive promotion of paranoid processes

 1.2 The production of rhetoric contradicting altruistic philosophy

 1.3 Speaking and the terminology of freedom

1.4 Bad-Faith and the destruction of obligation, regret and laisez-faire

1.5 Creation of self-interest, recovery of ‘selfishness’ as positive attribute

 1.6 Naming, re-naming, un-naming and anti-naming; studies in Bad-Faith


2. Passivity, Reactivity, Activity

2.1 Combat against Ressentiment in psychological economy

 2.2 Reevaluation of energy discharge/reducing need for purpose

 2.3 The role of negation in personality

 2.4 Problems of archival memory systems/architectures

 2.5 Experiments into Radical Insecurity for promotion of reactivity (against care)

2.6 Investigation of repercussion and oblivion of action (on what remains)

 2.7 Understanding as a function of participation, not spectatorship

 2.8 Consequence not a property of forethought

 2.9 The division of labour in the manufacture of Pain (Ressentiment / the ‘dark workshop’)


 3. Resistance, Force, Vector

3.1 Creation of political avenues [flows] and objections [resistances]

 3.2 Thinking as activity (participation), not as discharge i.e. returning to baseline

 3.3 Discovery of what energy discharge can do, not what it is for

 3.4 The geography of individuality and its potential

 3.5 Discovery/creation of limitations (non-reliance on/trust of accepted definitions)

 3.6 Strategic uses of contempt

 3.7 Affirmation of differential power / against the equalisation of opposing force


On Repercussionism

1) On Repercussionism

1.1) No content: A series of superficial movements, which, taken together, form a global movement incorporating each series.

1.2) Series: each video [movement] contains a series of movements. This series proliferates [rhizome] into avenues and alleyways, rooms and chambers; sequential sectional additions. The series provides the desired movement – never singular, absolute, permanent, profound – always plural, temporary, mobile, superficial.

1.3) Expression comes before conceptualisation. Conceptualisation as discharge of energy into immediate arrest. The economy of Repercussionism cannot produce sufficient ‘repercussive energy’ under the arrest of conceptualisation, through the ‘discharge in thought’. Repercussionism is inconsiderate.

1.4) Since we are dealing with superficial movements, expressions without ready conceptualisations but proliferated by plurals, the concept of facade – and the perspective which permits this spectacle – becomes nonsensical. ‘Facade’ becomes a positive object detached of its negative connotation ‘deception’ – each identity a mask, only more masks underneath, what is profound merely has no bottom, like a broken bucket. The container unfit for bearing; the content cannot resist slipping away.

1.5) Inasmuch as ‘facade’ eradicates permanent persons, so does guilt, as a necessary prerequisite, have nothing to hold onto and slips away. Personalities migrate, guilt cannot anchor the personality, guilt proliferates into energy, into action, and the name ‘guilt’, what is signified by the name ‘guilt’, slips. ‘Facade’ becomes a series of chambers, a movement within or through them becomes practical freedom.


2) Auxiliaries

2.1) Each video is a chamber, a repercussion emanating from primary movement or desire. Successive movements follow, superficial movements, always against the ‘taking-back of’ movements as guilt demands.

2.2) Each ‘repercussion’ is a navigating-freedom, an ecstatic connection between each successive ‘repercussion’. The absence of ‘content’ within discourse permits non-linear, non-triangulated, superficial movement; reactions, abreactions, negations, resistances.

2.3) “The guilty one is the subject of the statement.” If that subject migrates, proliferates via extension, via “becoming-facade”, guilt dis-integrates, (no coherent whole against which it can ‘index’ and make sensible); becomes a toy, a fiction (to be re-written, re-inscribed, at will.) The toy-fiction ‘guilt’ becomes a positively charged object – the world [global movement] is not seen, but invented.