The self-abolition of the proletariat implies the destruction of conditions of life that both control and protect the proletarians, blocks of flats and public amenities for instance. Both functions are intricately interwoven and it is impossible to completely distinguish the “bad” from the “good,” control from protection.
No social movement is crystal pure, even less so in violent times. Mercedes showrooms will go up in flames, possibly also a store of bed linen. The extension of communisation and proletarians’ control of their own violence are the sole guarantee that such waste will remain an isolated event, and that excess and purely negative rampage will be avoided, limited, or prevented. An expanding geography of freedom comes with intraproletarian conflict. When “you’re burning your houses, burning the streets, with anxiety,” as the Ruts sang in 1979, the arsonist might clash with the inflamed. There is no revolution without disorder: our problem will be to see to it that a new socialisation comes out of de-socialisation. Otherwise riots only reproduce themselves, proletarian self-destruction remains negative, police-free zones become the hunting ground of gangs, the impetus tires out, inertia sets in, and sooner or later the old order is back.