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At the risk of seeming ridiculous, let me say that the true revolutionaryis guided by a great feeling of love. It is impossible to think of a genuinerevolutionary lacking this quality... We must strive every day so that thislove of living humanity will be transformed into actual deeds, into actsthat serve as examples, as a moving force. – Che Guevara(Guevara, 2005)
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Introduction
Prologue
This project was born from a series of studies relating to the production of new ways of being in the world, works that sought to answer back to thesubjection, atomization and increasingly authoritarian conditions of contemporary capitalism that rule on the premise that our society is incapableof self-regulation and self-governance (Hardt, 2007). I saw a common projectacross a body of thought that was produced in the last decades leading up tothe millennium, a project of resistance, a resistance that began with thetransformation of the subject. One that attempted to operateon the multiple registers that capitalism now inhabited, beyond but notexclusive of labour power, a relational resistance that permeated the fabric of all being. One that became more and more about seeking bonds not based onsameness or solidarity of interest, but based on difference on a radical level.A resistance that sought not just a revolution, but a complete transformation of values.Fuelled by a faith supported by the events of the past but not captivated or seduced by them, the authors of this resistance, Incisive and forward-lookingin their trajectory, sought on the one hand to utilize history and on the other tocall in a tactic for and of the future to aid the present situation.They developed new ontological concepts and produced a new lexicon of terms and phrases by which to think the human condition; The common, The
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Multitude (Hardt, 2000), The Political Subject (Badiou, 2006), Whatever Being(Agamben, 2007) and Being as Being-with (Nancy, 2000); But while theseconcepts and their associated terminology were not developed in directcollaboration all seemed pertain to a common notion: the radical operation of an outward looking togetherness, not based on the summation or fusion of singularities, but on the recognition of a position of immanent plurality fromwhich to investigate the potential of the world (Badiou, 2008) and arecognition of a common truth to which that plurality attested to.But what truth could hold a multitude together in difference? Or precipitate anontological revolution? The answer, according to this dissertation, is Love.Focusing predominantly on the work of Alain Badiou and Antonio Negri Ichoose Love as the subject of this dissertation, because Love, In terms of Badiou’s thesis, proves itself above all others, to be the least privileged formof Evental subjectivisation i.e. in comparison to Art, Science and Politics Lovedoes not depend on training, profession, or circumstance of birth, and cantherefore supplement and subjectivise being in a much more general capacity,regardless of the pre-subjective situation. Relative to this Love has beendefined by Negri’s as the militant technology of the common (Negri, 2003,p.221) and the precondition for all revolutionary transformation.Love as an event operates on a level of relational affective intensity thatinvolves the complete individual, both psychical and physical, in a dynamicprocess of truth activated in the world between multiple subjects, and in thatsense, has the potential to precipitate a complete ontological transformation.
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