The more we join with others, the greater our creative power. The problem, as we have seen, is that under capitalism, socialisation exists as abstraction: it is through abstraction that the social coming together of different doings is established. It is not surprising then that the revolt against abstract labour should take the form of a revolt against socialisation: doing our own thing, expressing ourselves, creating small projects. The traditional concept of socialism seems of little relevance here: it poses an image of post-capitalist society as a society characterised by a grater socialisation of production with ever bigger units of production, but reduces the question of self-determination to the entirely abstract idea of the Plan rather than to the actual process of doing.

“The development of our power-to-do must not be understood as a rejection of socialisation. The challenge, rather, is to construct through the cracks a different socialisation, a socialisation more loosely woven than the social synthesis of capitalism and based on the full recognition of the particularities of our individual and collective activities and of their thrust towards self-determination. There are already many initiatives in this direction. The insistence of the so-called anti-globalisation movement that it is not opposed to globalisation but favours a different sort of globalisation and is therefore an alter-globalisation movement makes precisely the point that the struggle is not for a romantic return to isolated units but for a different sort of social interconnection. Horizontality, dignity, alternative economy, commons: all these terms relate to explorations in the construction of a different form of socialisation.

Capital, since the beginning, says to people, ‘your creativity is valid only within the bounds of value production: if you do not produce value, your creativity counts for nothing’.

At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or…with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters.

All social phenomena exist because we have made them: money or the state are just as much human products as the motor-car. They depend on our creation for their existence. And if we made them, we can change them.

The argument is simple. We make capitalism: we must stop making it and do something else. This means setting doing against abstract labour: this we must, can and already do.