Tuesday, 25.11.97
HUMAN BEING XXIV
(Identifying Labour I)

My dearest Khalid,

We will now continue with our theoretical discussion concerning  the Concept of Labour. I know that theory is "gray" (Goethe) and "boring", but, my dear Khalid, we have no alternative; we are thinking, we exist as such. No Escape! Who wants to learn something, who wants to know anything at all, unfortunately, at first, she or he or it must think, or, at least, must learn to think, must be as comfortable in the social company of thinking, thought and theory as "the elegant kiss-me-curl, tickling our sweetheart's neck", or as "a fish frolicking to and fro in the emerald green waters of the Caribbean Sea"!

Identification and Affirmation

In order to define, for a while, let us reflect the thinking process of Identification, which on another level is practically the same thing as Affirmation. Even in Formal Logics, the Law of Identity or the Law of Non-Contradiction, is scientifically and philosophically valid; this is all the more pertinent within the context of our Unilogics, of our "cosmovision" and method.

Intellectually, using our Einai-In-Itself, we cannot think about any object which is not a priori identified; and identification implies that the percept or its object is cut off from its specific relations, from other percepts or objects. Intellectually, the object is identified as Affirmation in Repose, at Rest, in its non-relationality. In Motion, it can be differentiated, can be reasoned, but not identified. If we want to know what Labour is (Essence), then, we have to affirm or identify it. In any case, acts, action, praxis, nature, essences, cosmic things, all of them can be grasped by the Intellect, they are non-relational, identical and affirmative.

Please note: Non-Relation, Nicht-Bezug, does not mean, to have no relation whatsoever. It simply is that what a Relation, a Bezug, is not; or viceversa, it simply is not that what a Relation, a Bezug, is. On a specific degree, it exists as the Affirmation of the Relation, of the Bezug, which, again, exists as its very Negation. Certainly, this is not nothing, as understood in colloquial language. For example:
"There is nothing in my wine-glass; Nothing is wrong with me."

To Learn To Ask Questions; To Question To Learn

Now, seeing that Labour is a very specific "relation", is a Process-At-Rest, is a Non-Bezug, within our Logics, methodically we have to trace its exact standpoint, where it is ubicated within the various non-relations  a n d  relations of the Bezug itself. Is it an affirmation? If so, of what? Is it not yet an affirmation? Is it an affirmative relation? If so, what type of affirmative relation? If not, then, does it exist as a negative relation; and, if so, what type of negative relation? If not all these, then, did we cater for it within our philosophy and method? If not, why not? Do its contents go beyond our triagoric or trialogical deliberations? If so, then we better think faster!

These are the type of questions which an inquisitive, exploring mind asks. Who is lazy, not fit to ask myriads of childlike questions, will never ever reach minimal thinking degrees, will never know anything. Of course, who is happy with a receptive, passive state of mind, we can just wish him or her "Good Luck"!

Does Every Worker Know What Labour Is ?

Of course, in formal logical "thinking" , there is no problem whatsoever. Everybody knows what Work, Labour, working and toiling are. How lucky these experts are! Who does not know it simply just consults a good dictionary, or assists the lecture of an excellent bourgeois or Marxist economist, and within an hour, we all know exactly what "Labour" is all about, and what it is! And because A = A, and A can never be non-A, henceforth, Labour is Labour, and nothing else. Even better, one just goes to work like a blind bat, one works like a donkey, then one knows what labour is all about. Fine! No problem, no discussion, no hurt or heart feelings.

Marxist Labour

In the case of Marxists: We have no alternative but to labour, to survive; hence, we are born in labour pain and we will die labouring! Also, being dialecticians, they will explain to us the dialectics between Labour and Capital, and all about Thesis, Antithesis and Synthesis, etc. In fact, just studying Capital or Mandel’s Marxist Economic Theory or Late Capitalism will do a fine job to introduce us into the secrets of Labour or Labour Theory.

No Easy Road To Emancipation

Unfortunately, we do not have this luck to travel in an "Easy Road Express To Freedom"; we really have to think, to intellectualize, to reason, and to strain our nerves to "breaking-point", towards  superation mensions.

Well Guy. Are you still in your supersonic "Frogmobile" ? Or do you want to try to ride a "Bantustan" donkey, which goes at a snail’s  pace? The arch-imperialist, Cecil John Rhodes, sitting on the Matopo Hills, near presentday Harare, desperately exclaimed:

"So much to do, so little done. ... If  I  could,  I would annex the planets".

This guy surely had the insatiable urge to cyberspace with a modern "Challenger" or an  "Explorer" browser, already a century ago. We can learn a lot from the imperialists; they surely do not creep around generated by horse-power! Violets are blue, Horses are sweet, but with domesticated horse brains, we will never be sweetened, nor will we ever enjoy the blues! Well, caballero, horse-man, leave the epoch of Don Quixote, of Jose Marti, of Simon Bolivar! Just Giddy Up! We Have Work To Do, To Define, To Identify Labour!

The above has nothing to do with mastication of old straw,  "missing the point" or pedantic hair-splitting; it is a necessary explanation for complex reflections which will follow, which presuppose a profound study of the previous twenty-three lectures.

Identifying Labour as "Rest In Peace"

If we formulate our Triagory, Nature  a n d  Society  AND  History, and if we state that the Diagory, Nature  a n d   Society  forms the intensive "contradiction" of History, and if all the  "and's" above  are Relations, are "Bezuege", and if, as stated before, Labour is a process-at-rest, is a non-relation, is a Nicht-Bezug, then, we can  identify Labour within the Patria, within History, within the framework of our above-mentioned Diagory and Triagory, that is, as a certain moment within the circumference of our Transcept "Bezug".
In nuce, we discover Labour within our Non-Relation, within Nature  and  Society, as a specific perverted element, as status quo, as eternal "Establishment", as "Absolute Truth", as a Freudian-Socratic  drive, as an impulse, towards eternal Rest, towards Peace, towards eternal Rest In Peace, towards Death!

Furthermore, on a previous occasion, we have stated that the Patria is in History; that there exists History in the Patria, and that History transcends itself as History, in other words, History transcends History. The aforesaid is not word-play; it is the logical product of  thinking and reasoning, it exists as a logical thought process.

The Diagory Nature  a n d  Society, as intensive  "contradiction" of History, is our dialogical Definition of History.

The Triagory  N  a n d   S   AND   H,  as intensive-extensive "contradiction" is our trialogical  Definition of History.

These definitions do not apply to anything which is ahistoric, non-historic, maltreated and perverse. In other words, they do
not refer to the Patria and its specific thing-relations, non-relations, non-historic relations.

Of course, it is a tedious venture to identify Labour within the Patria, within History, but in the following lectures we will attempt to approximate its very essence.

Next time, we will continue learning to dance the patriarchal tango, liberated from its formal-logical rigmarole.

Till soon,
Love,

FRANZ.

(continued)