If there is a central thesis to Struggle Forever!, it is this:
1) That we create the world(s) we live in through the work that we do. That this work is always and inevitably collaborative because we cannot help but engage (alter and affect) others through our work.
2) Struggle is the (collaborative) work of making our world(s) better – more just and sustainable – for all beings. The struggle is forever because the goal is always moving, changing, and being redefined, and because worlds – even the most just and sustainable – are fragile and prone to failure.
To expand on this a bit, I would emphasize that the “we” that I refer to is not exclusively humans. We cannot account for the composition of a world without accounting for the work of non-humans. Even inanimate materials or objects do work in some sense – in that, when we work with them, we are altered and affected by them. The clay shapes me as I shape the clay. As a result, this philosophy demands a radically symmetrical approach – one which treats humans and non-humans, living and non-living, material and semiotic beings as equal. This is not to say, of course, that they are the same in capacities, but that we recognize the reciprocal nature of any relationship.
“Struggle forever” is the definition of utopia because utopia is not a place we can go (it is “no place”), it is a goal towards which we can work. But that goal is always moving because the conditions of existence are always changing. New beings are brought into existence, old beings fall out of existence, relationships change, form, solidify, and decay. As this happens, the idea of what constitutes a “better world” becomes different. Even if we were to create a perfect society, these relations are fragile and may, over time, ossify and decay. The struggle must, therefore, continue forever because only by working constantly to make the world better can we hope to “crab sideways towards the good.”