New progressive revolutionary movements must squarely target capitalism and its political guardian, the state. The gap between societies and states has grown impossible to overcome by any form of representative democracy, and direct democracy can only be accomplished via the destruction of the state altogether. Thus, the historical model of progressive revolution that should inspire us is the Anarchist Revolution in Spain from 1936 to 1939, rather than the October Revolution of 1917 in Russia or even the 1968 Student Revolution in Paris.
Direct democracy through libertarian communism should be the practice of a perpetual revolution until historically-constructed forms of social, political, economic, racial, and male domination are undone. Until direct democracy takes shape in a neutralized and universally sustained form of libertarian communism, the revolution has to continue. Any slowing-down of its momentum or compromise with the regressive forces of the bourgeoisie and their alliances in political and religious institutions could effectively amount to the downfall of the revolution. Revolutionaries should not fear the total negation of the existing state of affairs. In a world built on centuries of oppression, domination, and exploitation, no realistic hope for equality is possible. Therefore, the first step must be towards re-gaining the will to utopia. The revolutionary action, then, should concentrate on providing the material conditions for making the egalitarian utopia a popular dream. Then, the popular dream will provide the revolution with the necessary historical force sufficient for its perpetuation.
Conservatism is first and foremost an inability to reject the reality and dream of a new one. By the same token, progressive revolutionary thought is measured by the magnitude of its negating power, and thus its will to utopia. Since it is thought, its actualization is inherent in its potential philosophical scope. That is to say, progressive revolutionary thought should shatter the existing limits of the possible, and by virtue of doing so and to the degree it succeeds, it will extend and expand the horizons of potentiality. From there, what cannot be perceived now will become a matter of realization, followed by actualization. The first step of thought-liberation will provide more conditions for the will to utopia.
We cannot know what exactly the alternative world should look like until we liberate our language of thought and re-create new conditions for dreaming (that is, until we destroy the ideologically de-charged and normalized linguistic components of the dominant discourse, and construct new and creative grounds for imagination). With every step of total negation, another peak on the new horizon will become visible to the eyes of the revolutionary mind, and with that another limit of the possible will be overcome in favor of the revolutionary actualization of utopia. Today’s revolutionary struggle, therefore, is a struggle for the will to utopia. Revolutionary actions, on that account, are actions of total negation. One does not need to know what is right in order to reject what is wrong.