Deep Ecology and Amadeo Bordiga, ADX

ADX
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As civilisation becomes an unsustainable force in its inventible collapse from the face of the Earth, and as the outcome of this factor is the enacting of a post-civilised culture, one must look at the social stratosphere; specifically the buildings surround the capital producing hubs as an emergence from the growth of cities. The city in this definition being a central point of interest with a high enough density to require oneself in importation of commodities and other required subsidies in life. Some theorists, like Amadeo Bordiga lays out a vision in the hopes of civilisation coming to a decisive end with the prediction that the concept of the city will become a central conception that will dissolve in communism. For Bordiga, he positioned the proposition that land monopoly will become a key factor in the destruction of the city, with the falling rate of profit of capital encouraging an agrarian society from the building of mines and concrete land. With this, the urban centre of human life had cause great pain towards the proletariat as “urban agglomeration has produced illnesses and epidemics, superstition and fanaticism, physical and criminal degeneration, the formation of the lumpen-proletariat and of an underworld worse than the highwaymen of previous centuries, the terrifying rise of all the statistics relating to crime.” In hindsight, the proposal of the continuation of the city apparatus was an idealist formation as the “labour-power, hence the natural force of human beings” becomes a tangible force that becomes broken and results in an era of absolute barbarism and degeneration of the human species. The capitalist epoch of the French Revolution captured an era of an unknown enemy: civilisation. Bordiga would condemn it as “the way of life proper to those great agglomerated monsters which are the bourgeois metropolises”. Here, Amadeo Bordiga would later circumcise that modern technology was an invisible allusion that ”created masterpieces with the massive unitary infrastructures which allow the provisioning of a city with water and lighting, which make its congested transport function, which look after its roads, take away its waste and destroy them to make them inoffensive, that is to say by mineralising the organic part, or transporting them great distances, into the rivers or the sea.” Rather, the rural organisation encompasses a special recipe of the freeing of the mind from commodity fetishism and saw that ruralising the world “resorts to almost “natural” means to resolve the problems of supplying water or disposing of rubbish.” He would continue his investigation of seeing communism as “communism is the knowledge of a plan of life for the species” while also understanding the contraction and utopian of town and country from Friedrich Engels in The Housing Question “The abolition of the antithesis between town and country is no more and no less utopian than the abolition of the antithesis between capitalists and wage workers. From day to day it is becoming more and more a practical demand of both industrial and agricultural production. No one has demanded this more energetically then Liebig in his writings on the chemistry of agriculture, in which his first demand has always been that man shall give back to the land what he takes from it, and in which he proves that only the existence of the towns, and in particular the big towns, prevents this.” Karl Marx would come to two similar conclusions in regards to small landed property propagating an element of barbarism in the individual as “Small landed property creates a class of barbarians standing halfway outside of society, a class combining all the crudeness of primitive forms of society with the anguish and misery of civilised countries” while recognising from Engels the over compassing work to maintain the concept of a city in relation to the city and continuing of communication and the withering of agricultural production “When one observes how here in London alone a greater quantity of manure than is produced by the whole kingdom of Saxony is poured away every day into the sea with an expenditure of enormous sums, and when one observes what colossal works are necessary in order to prevent this manure from poisoning the whole of London, then the utopian proposal to abolish the antithesis between town and country is given a peculiarly practical basis. And even comparatively insignificant Berlin [but certainly not today, in 1952] has been wallowing in its own filth for at least thirty years. On the other hand, it is completely utopian to want, like Proudhon, to transform present-day bourgeois society while maintaining the peasant as such. Only as uniform a distribution as possible of the population over the whole country, only an integral connection between industrial and agricultural production together with the thereby necessary extension of the means of communication — presupposing the abolition of the capitalist mode of production — would be able to save the rural population from the isolation and stupor in which it has vegetated almost unchanged for thousands of years.” He would later comprehend that the outcome of disasters in capitalism from the city solidified the out breaking synthesis of the city not providing a key ground for the continuation of the human species to survive. From the latter, Bordiga would develop a distain towards the futuristic visions of transhumanists and utopian technological fetishes. He would use the chemical element, nitrogen as an example of the futuristic visions being utopian in relation to atomic manipulations of chemistry and synthesising nutrient pills “but the fact is that, setting aside these futuristic visions, the cycle of the land, agriculture-animals-humans, today is deficient, particularly in substances containing nitrogen.” As such, the proposal for Bordiga was the dissolving of the city to gain cultivable land; negating “numerable masses of calories in this vital sector, as it does with the preservation of dead bodies”. He would conclude that the capitalist mechanism of capital and money-capital shapes the pre-supposing conditions of ancient societies and the current mode of production into a disastrous path as “the crust of our planet which is completely irrational”. The concluding statement from Bordiga develops a questionable taste into our current climate conditions and the loss of the past artefacts that comes from the destruction of the environment “The question is no longer about sharing out the product of such an enterprise. It is no longer a question of the economy, understood as dispute about mercantile or monetary wealth. It is a matter of physically introducing a totally different type of technical equipment for the soil and the subsoil. Perhaps we can leave some of the existing equipment standing here and there for archaeological purposes, some masterpieces of the bourgeois epoch maybe, so that those who accomplished this centuries-old work, only possible after the world revolutionary explosion, can remember them.”

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