From all we have stated so far there follows as irrefutable consequence that and how suffering has to be turned into activity.

The needs of the single, isolated one have to be taken up and at first accepted as being nothing but products of the production in which they were manufactured and from which they take their origin: they cannot be measured by a standard imposed on them from the outside; rather, the only important thing is that these needs are to be developed in collective work by unfolding the contradictions inherent in them. And by that these contradictions are impelled beyond themselves so that each one becomes aware that the necessity to turn all existing relations upside down, that is to bring about their revolutionary change, is also his and her own concern.

Therefore, it has to be developed and worked out that the relations between the isolated and lonely ones are nothing but relations between the one who is an object and the other, who is in the same situation of being an object too in the relations surrounding him, meaning that they both relate to each other as pure objects mutually; that consciousness and body are always and in any case running the program of capitalism; that there exists an identity between the misery of everyone and the social contradictions in totality; and that the revolution from being an object to becoming a subject (from being a thing to becoming a human being), which is indeed the first true event in history, the first step to human history which merits the name history, can only be the consequence of an effort made by a collective.

In this way, the inhibition of protest, hitherto represented by the symptoms, is resolved in the process-oriented proceeding of the dialectics between the single, isolated one and society; starting from the affects (emotions, feelings = Affekte, here) of the ill people (that means starting from those ones, who have become conscious of their suffering) there are released the energies that turn sufferers into activists, and it is precisely in this that consists the explosive material, the coming to a head, which will smash the ruling system of permanent murder. And thus agitation as such is itself action, the setting in motion of the unified process of revolutionary change that involves both, consciousness and reality. Agitation and action are thus identical, but also different from one another, just as the dialectics of being and consciousness are."

In the meanwhile, however, as SPK/Patients' Front the SPK has spread worldwide stabilizing itself in the common interest and goal of opposing finally the doctors’ class, which has been murdering without punishment since thousands of years, at least with the beginning of a Patients’ Front and a patients’ class.

The principle of propagation of the SPK/PF is called, just as it was then, Multi-Focal Expansionism (MFE). There is, for instance, SPK/PF(MFE) Austria (Stimme der Krankheit, Voice of Illness), and likewise MFE Spain, MFE Greece, MFE Colombia, MFE Canada, MFE Brazil and others.

Turn illness into a weapon, that is the first glance at a future to be done free of (Endloesungs-) names, governors, health factories and so on. We call it Utopathie.

From all we have stated so far there follows as irrefutable consequence that and how suffering has to be turned iIn this way, the inhiIn this way, the inhibition of protest, hitherto repIn this way, the inhibition of protest, hitherto representeby the symptoms, is resolved in the process-oriented proceeding of the dialectics between the single, isolated one and society; starting from the affects (emotions, feelings = Affekte, here) of the ill people (that means starting from those ones, who have become conscious of their suffering) there are released the energies that turn sufferers into activists, and it is precisely in this that consists the explosive material, the coming to a head, which will smash the ruling system of permanent murder. And thus agitation as such is itself action, the setting in motion of the unified process of revolutionary change that involves both, consciousness and reality. Agitation and action are thus identical, but also different from one another, just as the dialectics of being and consciousness are.resented by the symptoms, is resolved in the process-oriented proceeding of the dialectics between the single, isolated one and society; starting from the affects (emotions, feelings = Affekte, here) of the ill people (that means starting from those ones, who have become conscious of their suffering) there are released the energies that turn sufferers into activists, and it is precisely in this that consists the explosive material, the coming to a head, which will smash the ruling system of permanent murder. And thus agitation as such is itself action, the setting in motion of the unified process of revolutionary change that involves both, consciousness and reality. Agitation and action are thus identical, but also different from one another, just as the dialectics of being and consciousness are. bition of protest, hitherto represented by the symptoms, is resolved in the process-oriented proceeding of the dialectics between the single, isolated one and society; starting from the affects (emotions, feelings = Affekte, here) of the ill people (that means starting from those ones, who have become conscious of their suffering) there are released the energies that turn sufferers into activists, and it is precisely in this that consists the explosive material, the coming to a head, which will smash the ruling system of permanent murder. And thus agitation as such is itself action, the setting in motion of the unified process of revolutionary change that involves both, consciousness and reality. Agitation and action are thus identical, but also different from one another, just as the dialectics of being and consciousness are.nto activity.

The needs of the single, isolated one have to be taken up and at first accepted as being nothing but products of the production in which they were manufactured and from which they take their origin: they cannot be measured by a standard imposed on them from the outside; rather, the only important thing is that these needs are to be developed in collective work by unfolding the contradictions inherent in them. And by that these contradictions are impelled beyond themselves so that each one becomes aware that the necessity to turn all existing relations upside down, that is to bring about their revolutionary change, is also his and her own concern.

From all we have stated so far there follows as irrefutable consequence that and how suffering has to be turned into activity.

The needs of the single, isolated one have to be taken up and at first accepted as being nothing but products of the production in which they were manufactured and from which they take their origin: they cannot be measured by a standard imposed on them from the outside; rather, the only important thing is that these needs are to be developed in collective work by unfolding the contradictions inherent in them. And by that these contradictions are impelled beyond themselves so that each one becomes aware that the necessity to turn all existing relations upside down, that is to bring about their revolutionary change, is also his and her own concern.

From all we have stated so far there follows as irrefutable consequence that and how suffering has to be turned into activity.

The needs of the single, isolated one have to be taken up and at first accepted as being nothing but products of the production in which they were manufactured and from which they take their origin: they cannot be measured by a standard imposed on them from the outside; rather, the only important thing is that these needs are to be developed in collective work by unfolding the contradictions inherent in them. And by that these contradictions are impelled beyond themselves so that each one becomes aware that the necessity to turn all existing relations upside down, that is to bring about their revolutionary change, is also his and her own concern.