I, Martial Bourdin
15th February, 1894.
2/4 Unattributed Charcoal Drawings for M.Bourdin, Salon of '22
1/4. Postcard commemorating the bombing of the Greenwich Observatory. 1894.
19th Century Anarchist Manifestos Against Time
Tumult !
In the tumultuous landscape of capitalist society, the monetization of time emerges as a most pernicious manifestation of the oppressive forces that seek to subjugate the masses. The clock, that relentless arbiter of minutes and hours, has been transformed into a ruthless taskmaster by the insatiable demands of the capitalist machine. Time, once a natural and fluid essence, has been commodified, sliced into increments and sold to the highest bidder. This bourgeois monetization of time not only robs individuals of their autonomy but also perpetuates a system that thrives on the exploitation of labor, reducing human existence to a series of quantifiable units, devoid of intrinsic value.
In this capitalist dystopia, the relentless ticking of the clock becomes the audible heartbeat of a society driven by profit and efficiency, heedless of the human spirit's yearning for freedom and self-expression. The anarcho-syndicalist, rooted in the ideals of solidarity and egalitarianism, recoils at the spectacle of individuals bound by the shackles of the clock, forced to exchange their precious moments for meager wages. The relentless pursuit of productivity, dictated by the ceaseless march of time, ensnares workers in a perpetual cycle of toil, leaving them with little room for leisure, creativity, or genuine human connection.
The commodification of time, under the auspices of Capitalism, thus stands as a potent symbol of the dehumanizing forces that seek to subjugate the masses. The 19th-century French anarchist, with a keen eye for social critique, must decry this insidious manipulation of temporal existence as a stark reminder of the inherent contradictions and inequalities embedded in the Capitalist system. Only through the dismantling of these oppressive structures can the restoration of time to its organic and unbridled state be attained and thus can humanity hope to liberate itself from the clutches of the Capitalist monetization of life's most precious resource.
The Internationale responds ...
The verbose articulation of this so-called critique, steeped in the rhetorical flourishes of a Bourgeois sentimentalist, reveals an inclination towards ideological grandiloquence that the pragmatic Nihilist of the Russian tradition would find not only perplexing but fundamentally misguided. The Russian Nihilist, characterised by a rejection of established values and a disdain for elaborate philosophical postulations, would likely dismiss such ornate language as an unnecessary veil obscuring the essential simplicity of M. Bourdin's worldview.
His fervent condemnation of the capitalist monetisation of time, while resonating with the Nihilist's rejection of societal norms, might be criticised for clinging to abstract concepts such as Freedom and Human Spirit. The Nihilist, who often viewed such ideals as illusory and oppressive in themselves, would likely advocate for a more direct and uncompromising approach to dismantling societal structures. The focus on the symbolic significance of time within the capitalist framework may be seen as an intellectual diversion, diverging from a nihilistic emphasis on action and the rejection of metaphysical abstractions.
Moreover, the romanticized depiction of anarcho-syndicalist ideals and the appeal to solidarity and egalitarianism might be met with skepticism by the nihilist, who would question the sincerity and effectiveness of such collective endeavors. The nihilist, guided by a radical skepticism towards authority and tradition, would likely advocate for the deconstruction of all societal structures without necessarily prescribing a utopian alternative. In essence, the Russian nihilist would urge for a more pragmatic and action-oriented dismantling of oppressive systems, eschewing the ornate rhetoric of their French Anarchist counterfeits.
A Veritable Model of Industry.
In the tumultuous landscape of capitalist society, the monetization of time emerges as a potent symbol of oppression, a sentiment shared by prominent anarchist thinkers Proudhon, Bakunin and Kropotkin. However, a departure from ornate and abstract language is necessary to align this writing with the pragmatic skepticism of the 19th-century Russian nihilist.
Proudhon, a pioneer of anarchism, would caution against the romanticization of abstract ideals, asserting that "all social systems are only so many theories." This underscores the need for a practical and action-oriented approach in critiquing the capitalist monetization of time. The Russian nihilist's rejection of grandiloquence finds resonance in Bakunin's call for direct action, where he proclaims, "The passion for destruction is also a creative passion."Instead of dwelling on the symbolic, the focus should shift towards dismantling oppressive structures without succumbing to the allure of lofty rhetoric.
Kropotkin, while advocating for mutual aid and solidarity, would likely caution against overly idealized visions of collectivism. He emphasizes that, "In the long run, the practice of solidarity proves much more advantageous to the species than the development of individuals endowed with predatory inclinations."
This pragmatic perspective aligns with the Russian nihilist rejection of abstract notions of freedom and spirit in favor of tangible, collective actions that challenge the capitalist monetization of time.
In essence, the revised critique incorporates the wisdom of these anarchist thinkers, urging a departure from ornate language in favor of a more direct and action-oriented approach. The nihilistic skepticism permeates the analysis, emphasizing the need for practical dismantling of oppressive structures rather than indulging in idealistic abstractions.
Propaganda of the Deed.
In the relentless march of Capitalist Society, I Martial Bourdin, a fervent disciple of the Anarchist spirit, raise my voice in defiant opposition to the insidious monetisation of Time. As Proudhon proclaimed, "Property is theft," so too is the commodification of Time a theft of the very essence of human existence. Time, once a natural and communal rhythm, is now enslaved by the ticking clock, a tool of oppression in the hands of the Capitalist Elite. The temporal commodification reduces life to mere units of labor, each minute and hour a coin in the coffers of those who exploit the toiling masses.
In the face of this temporal tyranny, we may find solace in the words of Charles Fourier, who envisioned a harmonious society where the oppressive chains of Labor and Time would be shattered. "Civilization requires slaves," Fourier declared, and in our era, it is Time itself that has become the master's whip. The relentless pursuit of profit has distorted the organic flow of human existence, rendering us slaves to the clock, our days measured not by the warmth of shared moments but by the cold calculation of productivity. Fourier's call for a society where the passions of individuals are liberated from the shackles of wage slavery resonates deeply in my anarchist soul.
Yet, as we rail against the temporal oppressors, let us not forget the fiery spirit of Blanqui, who proclaimed, "Equality is a necessity of the human heart." The Capitalist Monetisation of Time perpetuates inequality, as the privileged few accumulate wealth by robbing the Labouring Masses of their most precious resource. To resist this temporal inequality is to heed Blanqui's call for a society where every heartbeat echoes with the rhythm of equality, where Time is no longer a commodity but a shared inheritance of all humanity. In the spirit of these anarchist visionaries, I declare my unwavering commitment to the struggle against the Capitalist Monetisation of Time, envisioning a world where every moment is liberated from the chains of exploitation.
Infernal Dialectics (1st Revision)
In the merciless march of time dictated by the ticking hands of Capitalist clocks, I, Martial Bourdin, an adherent of the noble principles of Anarchism, vehemently denounce the insidious monetization of our most sacred and irretrievable resource. Pierre-Joseph Proudhon, that pioneering voice of dissent, declared that "property is theft." I extend this critique to the very theft of Time itself, as the Bourgeoisie commodify and sell each precious moment, reducing the profound tapestry of existence to mere numerical increments on the ledgers of their avarice.
The Capitalist monetization of Time is an affront not only to individual Autonomy but to the very essence of our communal Humanity. Charles Fourier, in his prophetic wisdom, spoke of the necessity of a social order where passion and creativity could flourish. The relentless pursuit of profit, which fractures our days into calculated fragments, stifles the harmonious development of Human potential. It is a system that elevates the pursuit of wealth over the pursuit of genuine fulfillment, transforming our lives into a soulless procession dictated by the relentless beat of the market's heartless drum.
Louis Auguste Blanqui, that indomitable spirit who faced the barricades in the name of Justice, would decry the temporal chains that bind us to the Capitalist Machine. In his call for the immediate overthrow of oppressive structures, I find resonance, as we must liberate time itself from the clutches of the Bourgeois Oppressors. The Clock, once a neutral tool, has become a weapon in the hands of those who seek to regiment and control our very existence. Let us heed the call for radical change, inspired by the words of these Anarchist visionaries, and reclaim time as a shared, unbridled essence that transcends the cold calculations of the Capitalist Timekeeper.
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