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Dot.gov loss of legitimacy: the grounds for revolution…

May 20th, 2016 · No Comments

http://darwiniana.com/toward-a-new-communist-manifesto-minutes-of-the-red-forty-eight-group/

It may shock many but the American government, by the standards of the original American Revolution’s grounds for revolt, is almost unbelievably worse than anything at that time, granting that slavery challenges this statement, and made the times grotesque by our standards. But of course the American start up was fake from the start just on these grounds, and required a civil war to truly initiate the system.
And we should recall that against the warnings of the British the American realization ignited the slaughter of indigenous Indians. American dot.gov was surely illegitimate from that phenomenon onward. The parallel development of imperialism, the onset of the gilded age, etc, and then the real onset of canceration in the Truman periods initiation of the CIA. The record since then is truly horrifying, starting with the rape of Iran, the karma around which persists to this day. From there with another ‘etc’ we come to the colossal horror of 9/11, the false flag covert op that staged the murder of its own citizens and ignited the war on terror, the war in Iraq and Afghanistan, etc… Here the left has failed to adopt the increasing clear facts of the case as it suppresses the truth, almost as if in league with the system as is. This renders the relevant orgs themselves to a loss of legitimacy, suspect of either subtle collusion, ideological mesmerization, or secret hopes a revolutionary movement will adopt such tactics.
The slaughter of the Indians just by itself is more than ample grounds for a revolutionary replacement of the current system, and foretold the coming criminal racket behind the facade of democracy we have suffered through.

We can see that the classic American system was criminal from the start, and has in the period since 9/11 become an almost extravagant source of social evils. We can surmise such extremities as the creation of wars to feed the war economy created in WWII and which has never gone away. To this we add the crisis of the atomic age and its threat to the long term survival of humanity. To this indictment we must add the vampire connection with the Israeli state and in itself and in relation to 9/11, and before, we cannot determine the exact nature of the system of covert government really in control of our social system.
The coup de grace is the ongoing crisis of climate change and the capture of government by capitalist entities able to control social opinion/political action.

The situation is stark and the grounds for revolutionary action are clear, by the standards of the Founding Fathers. But our situation is different: we confront a true Leviathan in the american system, and next to this is the standard socialist/communist generalization of the task required to a global revolutionary context.

This should not make us hostile as such to the now growing movements of issue activism that are hostile to revolutionary/communist movements, often with an anarchist ideology informed by the record of Stalinism. But the facts of the case remain as they always were and the failure of Bolshevism can’t be taken as a final judgment on the issue of revolutionary action. We should in any case adopt a mixed ambivalence here in a rough solidarity, objections in place, with such movements. The charge that revolution is hopeless and beyond the power of any movement must be acknowledged but the stance is not decisive.
That was the whole point of the era of the 1848 revolutions: the easy pickings of early modern revolution suddenly confronted the first ominous aspects of the developing Leviathan state, and yet the failure of those revolutions spawned the legacy of Marx, Engels, Bakunin, etc… In retrospect we see that this long gestation made the onset of the Leninist period possible. This was a curious hybrid of electoral reformism and crypto-revolutionary promotion.

The moral is obvious: revolution can be predicted from its own affirmation, and the power of the state is a limiting but not ultimately decisive factor. The criminality of the US system is so stark that its core is in a state of rot, a fatal condition whatever its powers.

The purpose of this set of ‘manifestos’ in the plural is to echo the classic original but at the same time to create a larger superset movement around the original cultic remnant we see now. We must start with a new initiative to preempt the charges of failure laid against the onset of the Leninist era. We simply disown that. We need to be wary of coopting a classic tradition, and thus our way of seizing on the key issue of the abolition of private property honors and fulfills that starting promise.
We have left a practical movement up in the air with a doubloon formulation of a neo-communism and a market neo-communism. A form of market neo-communism might suffer the attacks on market socialism, but in fact those attacks are a spent force, from which we should learn, to be sure.
If it came to that, an inefficient planned economy would rescue us from the suicidal calamity of market globalization out of control. In fact, efficient forms of market neo-communism are more than realizable.
We have left these proposals inchoate but they can be rapidly developed by a group of determined theorists. We have suggested still another radical caesura with classic marxism: a focus on the Universal Class as a superset of the working class, the latter an entity whose prophesied action has never really occurred. The Universal Class is the same as the working class, in most aspects, and is the set complement likewise of the ‘bourgeoisie’ as the class of capital, etc…
Such changes are as much an attempt to break the habit of mechanized thought as anything else. The stalled character of marxism is obvious in this respect.

Note the Universal class resembles the universal set of set theory which is the set of all subsets of a set, including the singleton sets of individual elements. This idea could allow us to reconcile group and individual as the Universal class of all classes, including the singleton classes of individuals, as a class to themselves in the superset of the Universal Class.
Short version
http://darwiniana.com/2016/05/19/a-short-version-of-our-new-communist-manifesto-based-on-one-paragraph-from-the-original/
A short version of our new Communist Manifesto based on one paragraph from the original
May 19th, 2016 ·

Toward a New Communist Manifesto
Minutes of the Red Forty-eight Group

At a time of social crisis the classic Manifesto of Marx and Engels in the era of the 1848 revolutions resonates with an eerie relevance for the age of neoliberalism and dangerous climate change. The clever fiction of the end of history is exposed as an artifice of philosophic legerdemain, Hegel from the bottom of the deck. The original tour de force would be a hard act to follow, but in reality our ‘new’ manifesto is a studied echo of the old brought to its real future, via the prophetic desperation of two revolutionaries before their time. The era of the 1848 upheavals, in the last tremors of the mighty French Revolution, has been called a turning point in world history, but one which failed to turn. It is an ironic aspect of our current era that this ‘revolution manque’ is an apt metaphor for our own predicament. It threw down the gage to the future of the whole of industreality. That remarkable period of revolt was a shot over the bows of the capitalist revolution unfolding toward its long march to globalization, with the problematical outcome of its success beset once again with the haunting realization the failure to turn is a world of markets going mad.
Our Manifesto takes from Marx and Engels the prophesied endgame of the expropriation of the bourgeoisie. The time for that great revolution, the last, is here. But if we examine the legacy of marxist revolutionaries we must expose the e.g. Bolshevik action of a pseudo-communist bourgeoisies. A new formation must create a set of guardians beyond private property and beyond the class ideology of revolutionary one-party rule.
The current planetary crisis has created a unprecedented turning point: the place of capitalism in the onset of climate change indicts the whole basis of the economics of free markets and leaves global culture at the brink. The logic of markets in the dynamic of globalization has created a situation that requires a global response, and a revolutionary transition to a new era of postcapitalism. It is hard for many to accept this fact, but the stark reality is that a system out of control is being subject to the control as domination of a capitalist bourgeoisie unwilling to allow even modest efforts to contain the disaster.

The solution requires a mutation that recreates the classic legacy that starts from its beginnings in the wake of the French Revolution and the period of the 1840’s when figures such as Marx and Engels began to systematize a new revolutionary canon.
The result of their labors has been what looks now as a perspective too limited for the contemporary situation we confront, and one compromised by the legacy of Bolshevism. The classic manifesto of Marx and Engels must stand in for that legacy as it falls away to be replaced with a new version applied to the moment foreseen by the prophecies of 1848.
We can continue the discussion in terms of a putative new communist constellation or party, The Red Forty-eight Group.

We can state the issue in a nutshell with one quote from the CM:

The distinguishing feature of Communism is not the abolition of property generally, but the abolition of bourgeois property. But modern bourgeois private property is the final and most complete expression of the system of producing and appropriating products, that is based on class antagonisms, on the exploitation of the many by the few.
In this sense, the theory of the Communists may be summed up in the single sentence: Abolition of private property.

The context is a global revolution against American imperialism and the larger capitalist globalization colonialism, on the analog to the American rebellion against British colonialism. As with the American revolution (or the French) no theory of history, revolution, or economics is required.
What is required is a view along the lines of the Manifesto of a revolutionary passage to (neo-) communism in the expropriation of the bourgeoisie. The outcome will be a globalizing version of (market) neo-communism with a foundational abolition of private property, but an open question on planning/markets. If markets are socially owned, or if they are simply abolished at the end, the point is that this transitional framework can be to simply jettison the whole round of harebrained marxism, and yet able to use that and other resources as references.
Note again that the American Rebs were not subject to any requirements of theory, belief, or religion. They didn’t have to be idealists or materialists, theists or atheists.
Some of that legacy can be carried by the new group, and we can expect to inherit much of older cadre. The whole marxist canon is simple the Old Testament, an historical backdrop with its classic prophets, Marx and Engels. The new phase of global action needs a New Testament able to break the mechanics of frozen habit and robotic consciousness that overtakes all cultic forms of thought.
– See more at: http://darwiniana.com/2016/05/19/a-short-version-of-our-new-communist-manifesto-based-on-one-paragraph-from-the-original/#sthash.IMS8W7Fe.dpuf

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