For TC [Theorie Communiste] the communist revolution understood as communisation does not establish a “republic of labour” or any new form of management of the means of production. Rather, it is the overcoming of the alienated social relation of production which constitutes the separation of subjectivity and objectivity experienced in capitalism. In the overcoming of the separation of individuals from each other and from the means of production, communisation overcomes the separation of human subjectivity from “objectified labour,” i.e. the subject/object split that forms the basis of social reality under capitalism. TC envisage this as an overcoming of each dimension which Marx describes in the Grundrisse: labour ceases to exist as a separate activity; production no longer distinguishes itself from and dominates reproduction; needs are no longer separate from capacities; and individuals no longer confront their sociality through the mediation of the exchange of their products or in the form of the state — they become directly social. The revolution as communisation dissolves both the social form of things, i.e. their existence as carriers of ‘objectified labour’, of value (they become things again), and the atomised, empty and separated out subject-form of the individual. Thus for TC, as for Marx in the Grundrisse, the formerly “objective” moment of production no longer dominates the subjective, but rather becomes “the organic social body in which the individuals reproduce themselves as individuals, but as social individuals.” Endnotes, Communisation and Value Form Theory, Endnotes #2 (2010), https://endnotes.org.uk/articles/communisation-and-value-form-theory

Those who developed the theory of communisation rejected this posing of revolution in terms of forms of organisation, and instead aimed to grasp the revolution in terms of its content. Communisation implied a rejection of the view of revolution as an event where workers take power followed by a period of transition: instead it was to be seen as a movement characterised by immediate communist measures (such as the free distribution of goods) both for their own merit, and as a way of destroying the material basis of the counter-revolution. If, after a revolution, the bourgeoisie is expropriated but workers remain workers, producing in separate enterprises, dependent on their relation to that workplace for their subsistence, and exchanging with other enterprises, then whether that exchange is self-organised by the workers or given central direction by a “workers’ state” means very little: the capitalist content remains, and sooner or later the distinct role or function of the capitalist will reassert itself. By contrast, the revolution as a communising movement would destroy — by ceasing to constitute and reproduce them — all capitalist categories: exchange, money, commodities, the existence of separate enterprises, the state and — most fundamentally — wage labour and the working class itself. Endnotes, Communisation and Value Form Theory, Endnotes #2 (2010), https://endnotes.org.uk/articles/communisation-and-value-form-theory