In late 2017, for instance, “Acid Communism” was taken up in the UK by a soft left contingent directly linked to the Labour Party, who attempted to further embolden a resurgent democratic socialism by combining it with an entwined rave-hippie nostalgia, even going so far as to call for a re-engagement with those aspects of hippiedom that Fisher was most suspicious of. Later renamed “Acid Corbynism” to ground it more firmly in its contemporary moment, this movement did remain loyal to many of Fisher’s concerns, such as the need to raise a newly collective consciousness, but it also retained many of the qualities that Fisher saw as detrimental to any resurgent countercultural cause. This movement also failed to take into account that central problematic within all of his writings: the crisis of the negative. This is to say that collective joy is a superficial salve for an individualised melancholy if neither is capable of producing the new. We must find a way to intervene in both, in their entwined totality, that is capable of moving us forwards. By disregarding this tensile core of Fisher’s dialectically psychedelic project, any posthumous “Acid Communism” is doomed to be little more than a “folk politics” — and, if the contents of the first five lectures of this course are anything to go by, Fisher had much more in store for his readers than that.