Material Conditions and Individual Choices 1 (also a Supplement to My "On Education"): Cog in the Machine, Reduction of Man to His Labour, and Resistance

This text will largely deal with my original Transvaluation of Diligence as in the First Supplement, and this will deal largely with Nietzschean slave labour and going beyond forced labour for consumption without production (as in Bataille) without pushing slave morality towards the slave caste as Nietzsche advocated for (following Vigor Serge's analysis), the Sartrean concept of Bad Faith (an example of bad faith is the waiter, discontent with their current job, the waiter accepts that this is simply how it is and that they are condemned to a life of monotony, instead of taking steps to lift themself out of their situation, they deny their freedom and accept their place in life) as the result of the bourgeoisie glorifying the weakness and the oppression of the proletariat to keep them in check, believing that resistance is impossible and through this Pessimism (that is not liberatory, as in Fatalist Pessimism contrary to my Cynical Pessimism) the waiter accepts this as the only way of life and he is destined to be oppressed forever (denying the Will). This will also deal with Bataille's Sovereignty, as in living beyond utility. This essay also deals with a similar concept from Camus, Leap of Faith.

The Sartrean concept of Bad Faith came from Kierkegaard's notion of the *Knight of Faith* (which Sartre and Camus critiques as an escape from the absurdity and choices in life), the Knight of Faith does not concern himself with morality, much like how Moses would sacrifice his son for God, the Knight of Faith lives beyond morality and serves his religious principles (Bataille would deal with this in his experience with the Sacred, and as he said in *Acéphale I* after quoting Kierkegaard, *WE ARE FEROCIOUSLY RELIGIOUS*). The Sartrean critique came from the concept of Leap of Faith, embracing belief in a higher power or ideology to impose meaning. Sartrean Bad Faith deals with a similar notion, that is accepting it as the way it is without the ability to change.

What exactly is the problem with Capitalism? It is Bad Faith and that of the Sisyphus.

What is the FATE of the PROLETARIAT ALIENATED from his WORK by the DIVISION OF LABOUR? It is that of Sisyphus: You, as a worker, are forced to do the same REPETITIVE TASK OVER AND OVER AGAIN, you will PUSH and PUSH THIS BOULDER UNTIL THE DAY YOU ARE RETIRED. You will push a commodity, let's say a piece of burger, to your customer, and in return the customer pushes the money into you, now his money is lost and he has to PUSH THE BOULDER to get that money to buy your burger to sustain his life, and after the burger is gone you need to cook it again to sell it, indeed a vicious cycle. And how exactly can you live without a job and a wage? Quite hard. The bourgeoisie, through pedagogy, enforces the VALUE of WORK. You will WORK to FULFILL your life. You will WORK to PAY TAXES and be responsible for the country rather than being a jobless leeching on everyone's tax money paid to the government and the government paid to you. What exactly is the FATE of a GRADUATE? WORK! It is that of labour they pushed this Bad Faith into us, as we cannot escape work. If you fall sick, you do NOT DESERVE treatments because you are wasting tax money on saving your UNPRODUCTIVE life. If you are starving, you do NOT DESERVE food because little did you work to gain. To be "deserving" of existence, WORK! That is what the bourgeoisie wants you to think.

To be DESERVING of LIFE you need to be USEFUL: This is the motto of the bourgeoisie to the young newly graduated proletariat.

Now, what exactly is the FATE of the USELESS? The fate of the ELDERLY? Disregarded! Of course, they are now too tired and labour would only weaken their labour power and cause problems. We will RETIRE them out, say that it is MERCY and they DESERVE REST. But what is the price of this rest? DEATH! Because they cannot work for their wages, they have no means to sustain themselves for their weariness of the world, their joints weakened and their minds fuzzy, their life could only be sustained either by their children's wages, continuing this generation abuse caused by Capitalism, or by charity, by suspicious organisations which abuses the elderly in some cases. They are left vulnerable without protection.

But the bourgeoisie fails to see this: you CAN LIVE BEYOND your UTILITY, PRODUCTION, and the rest.

The Revolt as in Camus is ACTING IN THE FACE OF ABSURDITY, the absurdity of LABOUR and CAPITALISM, in SOLIDARITY with mankind, in this REBELLION. We must live like a SOVEREIGN: we refuse to have our life only permitted through utility to the capitalists, to sell labour-power. To IMMEDIATELY PRODUCE for IMMEDIATE CONSUMPTION, to COMMUNIZE the means of production.

It is because of that class condition we are reduced to our utility, but it is because of our assertion and affirmation we live beyond.