A movement to democratise creativity

Originally posted on Enterprise Good

Photo by "My Life Through A Lens" on Unsplash

When market oriented we presuppose the world is just a given, there is a disavowal of creativity on our part. We accept ourselves as consumers so inadvertently legitimise the extent of the agency we animate. Want is primary because money is presupposed, as we are meant to secure the means to be independent of the claim money has to ration life. In this way we substantiate time given and received as an economic good we are to make good on through the legitimacy of our wants being a consumer entails. Our relationality is beholden to market dynamics as the arbiter of the future. You receive credit to disinhibit the form of life that is demanded when a market oriented one predominates. The individualised pursuit of the want of life, mediated with visions to maintain a holding pattern is the expectation of what passes for life. Yet if this form of life, the consumer is no longer appealing, you find it impoverishing, mediocre, or just plain shit, what is open to you to create beyond its presupposition? Furthermore if there is dis-ease with this form others share then is the way open to create a consensus, a new commonality of a demos to surpass being given as such? A way to animate agency we otherwise don’t when we resolve upon our wants entails democratising creativity, through this process the way we relate to each other shifts to potentialise the legacy of our actions beyond the wants they are otherwise circumscribed to. A creative work to create life anew, this is the way we are to explore.

From consumer to co-creator of life, is the difference no “reset” “building back better” or any other propaganda can accommodate.

In this movement of engendering a dynamism Democracy would be revealed as not beholden to its historical development, its institutional form nor even the wider issue of competing forms of governance. The revolutionary potential of democratising creativity changes the relationality hence form of life means it becomes irreconcilable with the managerialism implicit within all forms of governmentality. Disposing of being a consumer leaves no room for “democratizing the decision-making process” nor lorem ipsum people; the process is totalising as our current way of life is when it presupposes a qualified time as the good as this form of democratisation works directly on life, without intermediary, representation or advocacy. It is direct as it points beyond, so the world view government considers unquestioned in their presupposition of managerialism. The orientation is beyond the current paradigm that would usurp democracy so still to acquiescence the 99%, so what cannot be accepted in light of the aspiration to create beyond this artificial holding pattern for life. From consumer to co-creator of life, is the difference no “reset” “building back better” or any other propaganda can accommodate.

Photo by Jing Xi Lau on Unsplash

To no longer consider consumption, or being a consumer commensurate to your agency means the world that was once given for the good of your wants can no longer be considered as such. This does not mean you are beyond being given as such, only that now there is a threshold to traverse, a liminal space to chart where we potentialise the relationality from the want of our current market oriented way of life to the creativity of a way of life that differs. So we straddle a divide, a divide that courses through our lives, so we can play one against the other. This is the power of command of the no one to direct the way life is to be given. This will be the “art” inherent in the creativity democratised, engendering inter-dependance to differ, and in so doing create the grounds of sustaining the civilizational enterprise so that it may feed upon itself to give always beyond the way it constitutes this difference. This self over coming, is implicit when we are overcoming being a consumer, as the progressive releasement is the process of losing ourselves in this transition is similarly a way of receiving ourselves. As to give and receive in a different way means the self that gives and the self that receives are qualitatively different, as the way is evocative of the world we glimpse fleetingly in this liminal space that emerges in fits and starts, detours and deferrals, in moments of actualisation, of sublime lucidity otherwise hemmed by the cultural atrophy we are beholden to.

What does progressively inhibiting being given as a consumer entail? To inhibit is to not be receptive to being given as such. This non acceptance requires as we have already stated a demos, a people. As we are consumers, we are ill defined, we are the no ones, the amorphous blob, progressively defined so as to be profiled against the propensities or shape of our consumption. So we are given to make good on the potential as being considered as such. So the prerequisite of a people is critical as there can only be a movement of democratisation if people are moving in the same direction. So to be given as more than your consumption, is to inhibit the presupposition of marketing, and the rationale that underwrites it; want. So as a demos, as a people you are saying no, to say yes. So what is the nature of this yes? Perhaps more importantly where are you when this yes would be given? We have stated we are straddling a divide that necessitates command, so the command is heard over the divide, this divide separates out, so as to stand as separate but through doing so you are defined as distinct, you are no longer the blob, the mass, you are qualitative different. Though because you are beyond being given as the consumer you would otherwise be taken for you are anomalous, divergent. So this cuts against the grain of what is presupposed in our way of life when market oriented.

Your saying yes is on the other side of history, already on the other side. This is where you stand, you have to meet there, to do so, is to create a way that crosses the divide in the way we envisage. You must have faith we will create the mutual support necessary to revolutionise culture and life. We are here, this demos in the liminal space, we are already on the other side of the transition. Have faith in people, in the no ones, the 99%. Our aspiration is for an interdependence that gives birth to a form of co operation whereby we become the way of this movement.

So in order to meet you business must take a leap of faith, straddle the divide themselves and do what is contra to prevailing dictates. This requires understanding what makes business sustainable is not profitability but the relationality. For if this relationality can no longer be given in light of the democratisation of creativity, then the want otherwise the denominator is no longer considered worthy of peoples loyalty. The relationality of creativity is what will make business sustainable, but not sustain it in the way business is current considered, as business activity is just another way of saying economising action. To traverse the divide is to see business activity beyond the return otherwise touted and see the inherent creativity of it in reference to the opportunity the democratisation of it facilitates. The creation of a way of life, a different form of life.

The standing outside of history of the demos, is paradoxically a standing in the excluded middle of exchange where the differential in valves is the prerequisite for there to be one

So the exceptionalism of the demos, as distinct means the exception is what the business needs to demonstrate such that they are on the way to potentializing the relationality beyond the current paradigm, so give towards this. Abandoning the presupposition of the relationality of want, means the unmarketing of the relation is effectuated through a rupture is the pre curser of a strange attractor that animates the dynamism necessary for the democratization of creativity to turn in the very market it undermines, why? As we are straddling a divide between worlds, the turns are beholden to the inertia of our moribund culture. The genesis of difference comes from between, so the relationality in a divide, we can telescope right in on the gap, or the excluded middle to elucidate what is open to us. The standing outside of history of the demos, is paradoxically a standing in the excluded middle of exchange where the differential in valves is the prerequisite for there to be one. Though when we are talking about change, it is beyond the issue of value, or the transvaluation of values through unwinding the existential claim that works to disinhibit your captivation of value through the presupposition of your time being an economic good.

Let us consider the nature of exchange. The preeminent good of our time underwrites our wants, though time is given as a economic good, so is qualified or derivative as it is captured through been considered as such. Times presupposition is never considered in the way it is compromised in order to claim credit towards life. So for the people to be in the gap that would otherwise predicate exchange, is a way of addressing the marginality of our time when we receive it as such. The presupposition of time as an economic good is brought to the fore. Through the democratisation of creativity time is potentialized beyond the economic good, such that the relationality engendered is the result of this new form of co operation. It allows time, otherwise considered to be producible, to be progressively released from the rationale of independence as interdependence within the market animates the good will money conceals. In this way a new form of life becomes outside of time, and the provisioning otherwise considered the domain of securing is progressively released as this good will works to disinhibit our ability to give as the cultural dynamism allows life to be given beyond the relationality of want it is otherwise tethered to; we share in the creation of a world. The demos is critical for this happening as demand, is the attractor of business that allows it to phase shift to command to orient life. In the turns taken in the liminal space, business must take the leap that qualifies them as worthy of the relation that would sustain them in a zero growth, post consumer world. There is no allowance for “virtue signalling” nor a supplementary good touted by corporate social responsibility or cause marketing or any form of managerialism, as the democratization of creativity is direct in creating the world. The 99% is to animate the world beyond the way it is given and the demos are those that see this outside of time, or the way time is thus given.

So in this way the gap of exchange is progressively kept open, as to enterprise good is a way of revealing the presupposition money is contingent on the ideal of independence, that is a myth. Independence is never questioned in light of what we cannot see when our unavowed utopianism is the way time is secured as a supplement. We allow the diminution of life to be maintained through the visions we entertain in spite of our aspirations towards life. The claim over our lives is never removed, independence, is the independence of our want for life so is a a qualified claim, contingent, or in other words; what we believe true is contrary to the way of life we maintain. A lie, conceit, stupidity take your pick. The progressive openness, means the rationale of the ordering of our temporality loses its ability to bind life, to appropriate credit, to individualise its pursuit so as to maintain our want of it. This anonymous way of creating is part of the democratisation, the creative work of a people, a decision where no one is responsible, yet paradoxically could not of happen without you, you are indispensable for life to be given unclaimed.



I am a no one like you, amorphous, ready to be defined, to be brought forth, to be given credit for my want of life, so i can be a consumer of it.

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Lincoln Smith

I am a no one like you, amorphous, ready to be defined, to be brought forth, to be given credit for my want of life, so i can be a consumer of it.