Maybe it’s just me.
At its most basic, there’s definitely something that appeals to me about songs with far too many words, and songs that nobody understands. At one time in my life Prefab Sprout’s first album meant an enormous amount to me, precisely because some of the songs are so resolutely personal – not in a Kate Nash sense, but in the sense of mapping out a mental landscape which could only ever make sense from the inside (“Oh no, don’t blame Mexico!”). In this song, I like the way the playfulness and sheer high spirits of the music works together with that ridiculous cataract of words (“LEONARD BERNSTEIN!”). And the rueful, headachey conclusion – “Time I had some time alone” (truncated from this video, unfortunately) – I’ve had days like that.
But it goes a bit deeper. The personal is political, and not just in the sense that one will get you to the other. To put it another way, not only is the personal political, the political is personal: which way you’re heading, and how fast you want to get there, depends to quite a large extent on something as imponderable as who you are. Someone who likes well-chaired meetings that run to time will join a different party, with different goals, from someone who likes to keep talking until everyone’s agreed – or someone who likes to handle disagreement with his fists. See also the debate that Daniel kicks off from time to time, regarding the association between the political spectrum and the undesirable trait of BACAI (where ‘B’ stands for ‘being’ and ‘AI’ ‘about it’). (The debate hasn’t got very far as yet – we’re more or less agreed that most of the Decent/Euston crowd is positively committed to BACAI, but generalising from that is hard.)
As for me, I’ve always been temperamentally drawn to no-holds-barred abolish-everything ultra-leftism. If you read Debord, or the early Marx – or even if you start reading Capital at volume 1, chapter 1 – it seems staringly obvious that communism is not going to involve capital formation, or commodity production, or wage labour, or money. (Whether it would involve law is a separate question.) Obviously the maximalism that this vision implies can only be theoretical in anything other than a pre-revolutionary situation, but maximalism on the plane of theory isn’t nothing:
If constructing the future and settling everything for all times are not our affair, it is all the more clear what we have to accomplish at present: I am referring to ruthless criticism of all that exists, ruthless both in the sense of not being afraid of the results it arrives at and in the sense of being just as little afraid of conflict with the powers that be.
- Karl Marx to Arnold Ruge, September 1843
(The original strap line of my old blog was adapted from that quote.)
Or you could just say that I’ve got a weakness for nihilism.
Qu’est-ce que le nihilisme ? Rozanov répond parfaitement à la question quand il écrit : “La représentation est terminée. Le public se lève. Il est temps d’enfiler son manteau et de rentrer à la maison. On se retourne : plus de manteau ni de maison.”
“No more coats, no more home.” It’s possible, I suppose, that Rozanov was talking about nothing more than planting a bomb in a theatre, which has never struck me as a valid political tactic. I’ve always read that passage more metaphorically. It’s the image of everything disappearing at the end of the show that’s stayed with me. Picture it: you’re just emerging from a consensual illusion and returning to reality, when you realise that the reality you thought you were returning to was itself a consensual illusion, and it’s gone. You wake up… and then you wake up.
What this perspective gives you, I think, is a sense of how provisional all our social arrangements are, a sense that everything solid could melt into air. It’s just a ride, in other words, and we can change it any time we want. And that in turn goes together (for me at least) with a kind of ironic optimism: in terms of political programmes there’s nothing out there I can actually identify with, but there are lots of points where closed-down possibilities can be nudged open. And lots of stuff that we don’t actually need to preserve – which brings us back to the song. Clear the floor to dance!
 Not everyone agrees with this point, it should be said. Alfredo Bonanno made a pretty good fist of arguing for indiscriminate, spontaneous anarchist violence in his 1979 pamphlet Concerning terrorism, certain imbeciles and other matters. “What if we don’t want to wait for the ‘big day’, and we begin to do something, here and now, to stop defending ourselves and begin to attack power? … What would doing this make us – would it make us terrorists?” Maybe not terrorists as such, but it would certainly make you voluntarist, adventurist, substitutionist, deeply irresponsible and ultimately rather apolitical. To put it another way, it would make you a bunch of dangerous headbangers.
 I’ve read that this is a mistranslation deriving from Ernest Jones’s inadequate grasp of German, and that what Marx actually wrote was more like “all fixed reference points go up in smoke”. I don’t know if it’s an improvement or not – the “melts” version is more vivid and poetic, but it has a dreamy, Tempest-like quality which doesn’t really go with historical materialism. More research needed. Have any German-speaking Marxists read this far? (I did say I was an optimist…)