What we are trying to implement is a combative social ecology that seeks to reveal in a sensitive and tangible way the many aberrations and misguided practices that characterize the current form of society, which has been gradually established by the global capitalist system in order to impose itself and perpetuate itself. We will demonstrate step by step that behind its supposed logic, capitalism is an essentially morbid and predatory system, working to destroy not only everything that gives meaning to our humanity but also, through its approach of complete enslavement of humans and nature, our vital environment.
Far from taking a moralistic stance, what we want above all to demonstrate and make visible is that real life, in this misguided societal system, is increasingly absent. All joy of living has been slowly stifled by the sinister organizational farce of Political economy, “freedom,” and the predominance of the market, the ideological foundation of this system.
What we are witnessing, in desolation, is the imposition of a world that is increasingly alien to us, that opposes us in our very essence and where we are reduced to being nothing more than powerless and duped spectators of our own self-destruction as a human race.
The destructive machine of capitalism is at work, extending its power over several centuries despite the many social and cultural oppositions that have risen against it but which, due to their dispersion and often their ignorance of the true nature of their enemy, have so far always been defeated or co-opted by it.
This is why the social ecology we want to promote cannot in any way indulge in lamenting the negation of life that global capitalism represents, but must seek it out in every nook and cranny to demonstrate its unacceptable nature. Any exposition of the components of negativity must also combat them and seek to overcome them.
Much of the power of capitalism, and much of what explains why this global nuisance has not yet been overturned, is that it is not only a vast external coercive machine, but has also managed to make itself at home within each of us, establishing conditioned and more or less unconscious habits and reflexes that contribute to its continuity and repetition in all forms of political regimes currently in existence. There is no other explanation for the contemporary inertia in the face of an ideological system that is rapidly destroying the conditions of life on Earth.
This is why social ecology must now make the connection with what the rich experience of psychotherapy has brought to light over more than a century. It is no coincidence that the entire healthcare sector dedicated to all forms of mental distress, which are only increasing, is currently in the process of being dismantled. The aberrant form of globalized social organization, born of capitalist ideology and determined to maintain itself against all odds, has no desire to face the increasingly glaring consequences of its misdeeds on the very balance of our humanity and the possibility of its future. Its world, which is becoming increasingly unliveable for the majority, is therefore well on its way to becoming a madhouse, but this is no longer a laughing matter. At the current stage of this dissolution of common sense, the managers and leaders of this system prefer to shut themselves off in denial, especially since they themselves are increasingly showing signs of mental derangement, which in their case is turning into obvious social and behavioral toxicity that is ultimately transforming them into true sociopaths.
If our daily experience leads us to observe this state of affairs in our society with increasing frequency, its race toward irresponsibility and ultimately madness is probably most clearly evident in the accelerated loss of the meaning of words and, through them, of everything that serves as a reference point for mutual understanding. Vocabulary, its use, and its meanings can only be determined by belonging to a community, to a common sphere capable of recognizing itself as such. Capitalism, for its part, reigns through the separation and destruction of all forms of community that do not bow to its pathological order. However, in the deadly conflict that pits us against this order, it is the vital resources that the human community as a whole has managed to preserve that will be decisive. Among these resources is the material that opens up the possibility of dialogue, that is, a language that is rich in meaning and content, not a set of empty formulas like those constantly used by the system’s managers and publicists in their speeches. To break free from the grip of these people and what they represent is therefore also to reject their language and its emptiness, to refuse to reproduce it in a kind of unconscious mimicry that ultimately makes us complicit. Their freedom, their democracy, their values, their progress, their order, their geographies, their wars, their technologies are not ours and are even the expression of what oppresses us and is completely contrary to us. Capitalism has sought with all its might to create a world in its own image, wanting us to forget the total artificiality of its dogmas, wanting us to believe that the profound existential misery it causes is natural.
The deep disarray in which we live today, not only in our minds but in our very skin, points to a central cause. This causality remains invisible to many only because, through its false representation of totality, it claims to represent the very workings of the world. The priority task of social ecology, and more broadly of humanity as a whole, is now to radically debunk this claim and consign it to the dustbin of history as quickly as possible.
Rebound: