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TIQQUN a Very Special Edition Brought to You by Hit the Bricks “Th e innate part of the failure that determines a collective enterprise The like the avant-garde is its incapacity to make a world. All the splendors, problem all the actions, all the discourses of the avant- garde unceasingly fail to give it a body; it all hap- of the pens in the head of the few, where the unity, the organic content of the en- head semble fl ourish, but only for thinking, that is to say, externally.” hit the bricks//2010 ///////////////TIQQUN A very special edition brought to you by Hit the Bricks For more gestures of tex- tual social war, please visit hitthebricks.tumblr.com TThehe pprob-rob- llemem ooff tthehe hheadead originally published in TIQQUN 2 as “Le problème de la tête” in 2001 22 so that the watchword of community, of secret society, fi nally will absorb the reality of these terms. Acephale was almost exclusively, and more reasonably than Surrealism for example, an aff air of men. Acephale did not know, to crown it all, how to pass by the head and how to not be, from one end to the other, the community of only Bataille: as he alone wrote the genealogy, the “internal journal” which gave birth to Acephale, as he alone defi ned the rites of this order, he fi nished alone, imploring his pale companions to sacrifi ce at the foot of his scared tree: “It was very beautiful. But we all had the senti- ment of participating in something that happened on the part of Bataille, in the head of Bataille.” (Klossowski). It would not seem opportune to take a conclusion, even less a program, from what is go- ing to be said. Following from what I know, a certain relation must be able to be established with the Invisible Committee; be it only in the sense of a generalization of insinuation. It must be said in passing: there is not a problem of the head, there is but a paralysis of the body, of the act. 21 zensberger was not all wrong to see in the Bild-Zeitung the achieved realization of the avant-garde, as much from the point of view of formal transgression as from collective elaboration. A certain dose of Situationism also seems demanded for all well-paid work, at present. Th e particular appropriately incisive tone of this intervention meets here its Democracy reposes upon a neutralization of antago- content: it is only a matter of liberating ethical signifi cation from the avant-garde. nisms relatively weak and free; it excludes all explosive condensation...the only free society full of life and force, Epilogue the sole free society is the bi or polycephal society that As epilogue to this, it does not seem superfl uous to evoke a point of reversal for the gives to the fundamental antagonisms of life a constant avant-garde. Acephale, symbol of the crowd without a leader, names one of its extreme explosive outlet, but limited to the richest forms. Th e points. Acephale tends to liberate itself from the problem of the head. All the agitation, duality or the multiplicity of heads tends to realize in all the gesticulation of the avant-garde, be it artistic or political, Acephale would like to the same movement the acephalous character of exis- erase this in erasing itself, in renouncing a form of action “that is but the placing of exis- tence, for the principle even of the head is reduction to tence for later.” Acephale would like to be this secret existential society, this elective com- unity, reduction of the world to God. munity that would assemble “the individuals truly decided to undertake the struggle, at Acephale, January 1937 a small scale to the need, but on the effi cacious path where their attempt risks becoming epidemic, to the end of measuring itself with society on its own terrain and to attack it with its own arms, that is to say to constitute themselves in a community, more still, I consider all the acts of the “avant-gardes” in their supposed succession. Th ey all come in ceasing to make the values that they defend the perquisite of rebels and insurgents, out with an injunction, with a commandment: a commandment regarding how to un- regarding them in the inverse as the fi rst values of the society that they would like to derstand them. Th e “avant-gardes” demand to be treated in a certain fashion; I do not see installed and that as the most social of all they must be somewhat implacable...To believe that they ever were anything else, all told, than this demand, and the submission the constitution in groups presides the desire to combat society in so much as society, to this demand. the plan to confront it as the most dense and solid structure tending to install itself as a cancer in the heart of a structure more unstable and loose, although incomparably I listen to the history of the Red Brigades, of the Situationist International, of Futurism, more voluminous.” (Caillois, Le Vent d’Hiver). Th e papers of Henri Dussat, member of of Bolshevism or Surrealism. I refuse to grasp them cerebrally, I raise my fi nger to search Acephale, contains a note dated March 25, 1938 “To tend to ethics, there is the resolu- for a contact: I feel nothing. Or rather I do feel something: the sensation of an empty tion that one recognizes, or of that which is wicked to recognize the Christian as the su- intensity. preme value. Another thing is to move oneself in ethics.” Looking explicitly to constitute itself as a world, Acephale did not only break with the avant-garde, it retook also that I observe the defi le of avant-gardes: they never cease to exhaust themselves in tension which, in the avant-garde, had been something other than the avant-garde, that is to say against themselves. Th e scandalous actions, purges, grand dates, noisy ruptures, orienta- precisely the desire that was aborted there: “Since the end of the dada period the project tion debates, campaigns of agitation, and splits are milestones on the road to their termi- of a secret society charged with giving a sort of active reality to the aspirations that were nation. Torn between the present state of the world and the fi nal state toward which the defi ned in part under the name of surrealism has always rested an object of preoccupa- avant-garde must guide the human herd, ripped apart in the suff ocating tension between tion, at least in the background.” Recalled Bataille in the conference of the College of that which is and that which must be, waylaid in the organizational auto-theatricalization Sociology on March 19, 1938. Acephale, however, would not come to exist so much as of itself, in the verbal contemplation of its own power projected into the heavens of the to contaminate. Although being full of rites, of habits, of sacred texts and ceremonies, masses and of History, failing, without stop, to live nothing if it is not by the mediation the proclamatory politics that, externally, had disappeared remained internally; so much of the always already historical representation of each of its movements, the avant-garde turns round in the ignorance of self that consumes it. Th en it collapses on this side of 20 5 birth, yet without even coming to its proper beginning. Th e most ingenuous question such constellations, to liberate each aesthetic from its ethical content. Th ose of our days on the subject of avant-gardes—that of knowing as the avant-garde of what, exactly, they who move closer, in the same cavalier fashion, to the punk of certain para-existential regard themselves- fi nds there its response: the avant-gardes are fi rst in the avant-garde circles of the after-war years, then those of the Gnostic eff ervescence of the fi rst centuries of pursuing themselves. of our era, do nothing else as well. Beyond the temporal spacing which separates them from the points of illusion, each of these constellations understands gestures, rituals, I speak here in so much as a participant in the chaos that develops at present around enunciations, uses, practical arts, determined forms of life, in brief: a proper Stimmung. Tiqqun. I do not say “us”; no one can, without usurpation, speak in the name of a collec- It assembles by attraction all the details of a world, which advertises being animated, be- tive adventure. Th e best that I can do is to speak anonymously, not of but in the experi- ing inhabited. In the context where the avant-gardes affi rmed themselves and a fortiori ence I take part in. Th e avant-garde, at all costs, will not be treated as an exterior demon today, the question has, for a long time, not been to make a novelty, but to make a world. that one must always guard against. Each thing, each being, that coming into presence brings with it an economy given by presence confi gures a world. Going from that, it is a question solely of inhabiting the Th ere is therefore an avant-garde comprehension of “avant-gardes”, an act of “avant- determinity of the constellation which deploys itself always-already in our presence, to gardes” that is in no manner distinct from the avant-garde itself. One could not explain follow our derisory, contingent, and fi nite taste. All revolt that goes from self, of the hic without this, as the articles, studies, essays and hagiographies of which they are still the et nunc where it reposes, of the inclinations that traverse it, goes in this sense.
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