"Even though the construction of the future and its completion for all times is not our task, what we have to accomplish at this time is all the more clear: *relentless criticism of all existing conditions*, relentless in the sense that the criticism is not afraid of its findings and just as little afraid of the conflict with the powers that be."
"In recognizing, with Spinoza, the irreducible role of the passions in human affairs, Lordon hopes to bid farewell to the allegedly utopian tendencies in Marx, insisting instead on the, at best, regulative character of communism. Lordon’s wager is that Spinoza’s theory of the passions can both elucidate our psychic investments in the capital-relation and delineate some parameters for the struggle against domination; yet the upshot is little more than schematic recipes for converting sad into joyful passions. Like many of his contemporaries, Lordon tends to over-estimate the psychic power of neoliberalism while under-estimating the force of misery evident in austerity; the relation of Marxian ‘need’ to Spinozian ‘passion’ remains untheorized. In contemporary conditions, Spinozist visions of radical democratic progress, understood as the ‘enrichment of life by joyous affects’, appear as considerably more utopian than the imaginary of transition in the Critique of the Gotha Programme, for example."