Notes on the question: How do we, the SPK/PF(H), handle symptoms?

  1. Do you ask because you want to do something yourself, because you have made the basic decision already – without doctors and against doctors?

  2. Since the SPK, therapy has been replaced by agitation. It’s about the dialectics between the revolutionary moment and the reactionary moment in everything and everyone. Seize and comprehend everything as a symptom, apply illness to everything. From this, develop liberating activities.

  3. If illness is fulfilled scarcity (The dialectics of scarcity as a starting point – need as negation of scarcity – and illness as negation of this negation: in illness, both need and scarcity have been abolished and are sublated. Example: in the illness of starvation (e.g. during hunger strike in prison), you are no longer hungry and you have anticipated conditions, in which there is no longer hunger and starvation.), if thus illness is fulfilled scarcity, then, what matters, is no longer to eliminate the symptom but solely to release the illness tied to the symptom and chained to the single person, and to liberate illness. Everything is symptom, seizing and comprehending everything as a symptom, thus putting actively and productively into practice what in illness (e.g. illness of starvation), though in an alienated manner, is already anticipated future.

  4. We also conceive language as a symptom. Everything is signified, predicted and connoted, bewitched. It is not what it appears at a first glance. Initially, everyone is trapped, is an object of these externally imposed significations. Liberation lies in cracking these signifiers [Signifikanten], liberating ourselves from this signifiers’ chains [Signifikantenkette]. Is that a struggle for symbols? Are these "just" words? Here, an example taken from the book: Krankheit – Die Ganzheit mit Zukunft (Illness – The Entirety With A Future): Address a black woman or man as "nigger" … and think about what has happened when you wake up in surgery.
    For the real oppression resulting from these signifiers we have coined terms like: brain imperialism, Iatrarchy (compare SPK Dokumentation IV).

  5. We interfere and intervene even if someone is still with the doctor: patients’ control.

  6. Where does the fear of illness originate from? Illness has been occupied and demonised by the doctors. Moreover, the sick people are locked up by the doctors. Therefore, illness appears alien and threatening.

  7. All that you "know" about illness is medically signified. Colonialism, once refering to countries, has nowadays become the colonialism of the body, the feelings and the conscience of everyone. For example, Billroth II (= "the stomach of room 145", etc.).
    (See also Huber’s preface to SPK – Turn Illness Into a Weapon).

  8. With symptoms, going to see a doctor? The doctors don’t know anything about illness, they can’t do anything. The constantly recurring epidemic diseases, the ineffectiveness of the appropriate medication against them etc., all these examples are just a hint. There is no cure, no healing, and no heal. "Healing" means that the cured ones are enabled to again pass onto others exploitation and oppression congealed in illness.

  9. If a doctor or somebody else labels something as a symptom and then looks for "the illness" in the single isolated individual, it’s a total mistake. If someone comes home and has got wet on the street, then you’ll say: you must have been in the rain, and you will not look for a hole in the skin of which the juice pours out at the single individual. The symptom, thus, points to something else. Society has done it, and the single one has to pay for it, and doesn’t even know that he got hit from the outside. He even believes that it is his own fault. This is called alienation, obfuscation. It is precisely the social context that makes it possible that someone who is among people believes that he has to blame himself for anything, or that he is the sole cause for anything. It says a lot about a society when its members believe that there was something that has nothing to do with that society.

  10. What is called symptom is not an individual fate but it is always class fate or fate of the species, if "fate" at all.

  11. The question is, why even only one patient still goes to the doctor instead of remaining with his fellow patients.

  12. When physicians talk of symptoms, they do this in the context of medical diagnoses, and precisely for the purpose of using the existing techniques, apparatuses and means to transform illness into capital, nothing else.
    For example: heart attack. The corresponding medical concept: a vein is blocked. What follows: Bypass surgery, implantation of a cardiac pacemaker, widening of the coronary arteries, or suchlike. It is a well-known fact that there is no such thing as a vein occlusion as cause of a heart attack. Wrong and crudely mechanical is also the idea of the heart as a pump that pumps the blood around the body. The delivery myth of the stork carrying babies in a sling is more true. These wrong ideas, however, allow the medical doctors to make use of their techniques and apparatuses.
    We are not concerned about criticism of medicine, there is nothing to criticise, the medicine is great, just as great as it can be here and now. It fits exactly with these conditions. There is nothing to criticise. There is only one thing to do: Away with it, totally.

Translated by MFE Greece and MFE craencStw
from the book of the Patients’ Front, PF/SPK(H):
Utopathie vorweg. a) Zukunftsmusik b) Gattungsgegenwart