The emergence of a self-organising totality supposes several key stages and mechanisms: a founding event of expropriation; stabilisation of a central awareness; identification and fixing of an operational homeostatically maintained internalised steady state; a disciplinary culture of the self; fixing of outline/borders; a systemwide coherence of components, with every unit both securing the means for its own ‘self-organisation’ but also subsuming itself into the larger process; the monitoring and regulation of divergence.
Self-organisation really only escapes cybernetic instrumentalisation if the totality has been initiated within the mind of a loving God – in all other models the level of micro-governance by higher recursive categories of lower categories that is necessary to sustain an organisation’s subsumption into the project of an emergent ‘self’, is the stuff of monsters.
Previously, communism has been considered precisely in the terms of totalising self-organising recursivity, by which its problematic is presented as the production of consistent structures that may be scaled up or down and still be demonstrative of the same relational processes. However, communism must now be theorised in terms of the inconsistent. Communists must assume that social structures, relations, behaviours are never entirely, or even at all, harmonious with the environments in which they appear. Communism is a set of relations that must fall into the world, and which remains essentially mysterious to its own population. Communism's appearance in the world will be as a fleeting anomaly, an incongruent moment that has been forced out, and in spite, of the universe.