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In this way we learn about the orientation of Leninist leadership towards sex and love: which at first is liberal in response to demands for equality and communitarian ambitions but relatively quickly, sex is recognised as the powerful and dangerous force that it can be.Sex is particularly dangerous because of its energy consuming qualities, energies which are necessarily diverted away from collective activities.If these are tips you would like to share with your parents, do so and keep talking!love, revolution, desire, sex, radicality What is love without revolution? Horvat attempts to reveal the radicality, or radical potential, of love in his new book, connecting the emotion/value with revolutionary movements and radical moments.A reorientation to such principles of love will bring true revolution: ‘true love is the creation of a new world’ (119).What this section really seems to highlight is that the relationship between love and revolution is a complex one and critically involves: personal sacrifice, ideology, desire, sex, hate and transcendence.
When considering the October Revolution, this notion of desire is discussed in a more personal context, focusing on the intimate life of Lenin and his role in regulating love at both the individual and state level.
Horvat draws on Kierkegaard when asserting that habit is the enemy of love, and at the same time, warns against the all-encompassing potentiality of love.
The argument proceeds that to conceive of a political, radical, notion of love in and love of revolution leads to a radical universality: ‘to truly know love means to come to the level of universality’ (16).
Ultimately the conclusion seems to be that true love and true revolution go hand in hand- one should come in conjunction with the other, they are not either/or but both/and (or and/or as Horvat puts it).
A true revolution not only also must involve a revolution in love but it must be guided by love for the cause.
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Love is and should be feared, by those who wish to gain and retain power.