Meditation on a birdfeeder at 3.30pm in mid-January; or the problem of real movement when considered as a correlate of variable capital

On a daily basis, communism must metabolise more than 90% of its own body weight in protein rich productive activity just to get it through the winter nights. To be alive is to immediately convert the life-activities into a burning presence. But the maximum energy available through the given forms of the sociability of presence never exceeds 89%.  It seems that where the human community consistently misses its realisation targets it begins not to reinvent itself anew each morning, whereupon a general state of communising fatigue takes hold. After exhausting its reserves of good will, and slipping into a widespread state of flagging enthusiasm, the community’s autonomic processes stage a counterrevolution and initiate society’s hard-programmed tendency to put into a state of hibernation all of its surplus principles - from then on, energy supplies are immediately withdrawn from non-essential organs.  At this point a cult of essential services is secured by re-routing dwindling energy supplies through the old circuits, which are miraculously reactivated at the throw of a switch. The decommissioned factories rumble back into life - and the past once again takes the strain for what should ideally be present. It becomes generally acknowledged that live human presence under communist conditions has a half-life of about 6 weeks, whilst work conditions in the old pattern tend to re-occupy space where live activity withdraws (and in inverse proportion). Deciduously disconnected from productive activity, the autumnal leaves of theoretical description drift out of general awareness as the populace struggles to conceive what it is exactly that has been preserved in order that it might continue to reproduce itself as a minimum of social existence.