190

jabbing at the console, our survey eye at the screen. We are
always in preparation for working proper by work irregular.

(The absorption of productive forms via distraction and habit. It is
not just school that prepares one for work, 'bizarre quarter - happy
quarter - tragic quarter - historical quarter - useful quarter - sinister
quarter.' 'What the funfair achieves with its dodgem cars and other
similar amusements is nothing but a taste of the drill to which the
unskilled laborer is subjected in the factory..... their behavior is a
reaction to shocks'). Our free-time never broke free of the
company shop, we walk around with machines attached to us, the
machines are activated in social space, clothes, cars, phones,
haircuts, prepacked lunches eaten on foot, damn the old lady and
her walking stick in front of me, all are transmitting or creating
approximations, reproductions, echoes; the crowd is a production
line and each individual speeds up its pace and shaves down its
gestures to submit to the forces of circumstance.

The point here is not that we should not have feelings for special
objects, or that the figure of technology inter-penetrating human
existence goes against an ideal natural order - the communist
society will also be made by machines set in motion in a human
world. Machines, that is objects and states of being, are always
present, but in conditions of capital maximization the technologies
operating in a social space are not in anyway from random or
autonomous. You smile is a machine, I saw it on an advent, my
bus ticket is machine of anxiety, which pocket did I put it in? the
thoughts that fire like pinballs down the street ricocheting between
our heads, they too are machines,or parts of machines, The
problem for pro-revolutionaries is that the machines of expressivity,
the sphere for culture, is independent of actual production as such,
and although we are always working when we use commodified
expression, we are working at a level that does not produce the
conditions of reality. The machines of expressivity are not the
machines of productions, they do not produce reality, on the
contrary they create more or less true evasions from the nature of
reality, this is why the control of such expressions is of only a
secondary matter. It is why a book, or a song, cannot change the
world. Those pro-revolutionaries who cite their actions within
culture cannot affect the ownership of reality. Here are the shops;
these machines, the people their talk, the clothes, the cars, the
food, the architecture, the sounds, appearances, are all working as