Under Construction Journal Issue 6.1 UNDER CONSTRUCTION JOURNAL 6.1 | Page 108

forms of constitutive supplement to ‘communism’ which are, in fact immanent to ‘true’ communism as a
practical project 66 .
Reading Marcuse Fisher thus affirms the notion of truth but argues for what might be termed
the ‘return’ of the hauntological repressed of those subjects who have been excluded from the domain
of truth ‘purified’ from its contamination via the world: ‘this logic, in the realm of thought’ is an
imperative in which the ‘is’ becomes haunted by an ‘ought’ (in Blochean terms 67 ) , and those who labour
must have access to truth which, subulating the labour-thought antinomy of realism in the material-
idealist dialectic, sees them transcend labour. 68 Such transcendence involves supplementing this
Marcusean argument (supplement being here used in a post-Derridean sense) thus continuing to labour
in the transformation of labour, the extension of it and the negation of this negation to return to that
productive labour of the full exercise of creative faculties in Marx, moving beyond (whilst expanding) the
previous abstraction and ‘wage’ demands behind patriarchal ‘household’ economy work, of affective
and unpaid household labour, in the historical instance of the ‘rent’ in operaismo practices (as detailed
within Nicholas Thorburn’s history of autonomist and Deleuze 2014 69 ) as well as feminist practice).
Turning all to the ‘wage;’ negates the wage and dereifies the concept of work: indifference must be
claimed for the class subject too, reviving a specific popular form for its outer form.
With the Marxist super-nanny, health is rooted in administration rather than just vitalism or
rhizomatic, even as that administration’s inputs are brought into dialogue with ‘acidity’ as feeling,
imagination and mass participation. It speaks to a Nietzschean legacy (again prominent within the acid
test) of anti-ressentiment or health: Fisher takes up the concept of aristocratic virtue and transfers it to
the working-class in his writing and the conditions of psycho-structural health that support and are
continued by this aristocratic working-class subjectivity reclaiming time and play, after Marcuse. Fisher
66
Desire does not spontaneously spring into being but is cultivated, distinct from being directly imposed yet there
is a role for interventions into the thought apparatus’; this is not just seizing control of dissemination but of public
imaginaries, and is not just variations within processual procedures, as new bureaucracies, but a thinking-
difference which nevertheless retains the historic, feeling subject in nature and culturalised in sense of technology,
labour or anti-labour as well as art (culture in the Williamsian sense.
67
And Marcuse’s dialectical thought [which] understands the critical tension between “is” and “ought” first as an
ontological condition 1964, 134)
68
In terms of class and the contemporary postmodern economy then, it reverses the equation wherein where the
one is all and conversely all are extensions of the individual ego psychoanalytically, the ‘liberal’ subject of the
capitalism acts the globalised same and those who live beyond it ‘dead’ as ghosts or simulacra( the never-existed),
whose reality is experienced phenomenologically as horror or abjection in the way of the system (starting with the
level of the imaginary, insofar as they threaten to dispel its work, and then the symbolic).
69
See Nicholas Thorburn. Deleuze, Marx and Politics. Abingdon: Routledge, 2014.
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