All posts tagged false consciousness

Trotskyite Origins of ‘Revolution! Sayings of Vladimir Lenin’ – Bodleian Library (2017)

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Karl Marx stated that the working class must throw-off the shackles of a ‘false consciousness’ as enforced upon it by the controlling masters of capital – the bourgeoisie. What is this ‘false consciousness’? It is defined by Marx as the ‘inverted’ (and non-scientific’) use of the mind, which justifies a theistic religious oppression, and the mythology that an ‘unseen’ and ‘non-material’ world lurks behind the very real material world (of suffering and oppression), and controls it through the equally unseen hand of a theistic entity. The implications of this ‘inverted’ mind-set are tremendous, because through the perpetuation of theistic religion (even in its secular form), the capitalist system is maintained and justified through a bourgeoisie which presents itself as the ‘natural’ choice (decreed by god) to run society. Karl Marx (and VI Lenin) begged to differ, but not so Leon Trotsky – but more about him in a moment. Marx suggested that once the ‘inverted’ mind is recognised for what it is, abandoned and rectified, then a ‘true consciousness’ is adopted and developed. This views the material world correctly without recourse to fearing a non-material world that does not exist ‘behind the scenes’ as it where. Whatever evolutionary conscious awareness maybe – according to Marx – it is certainly not theistic or religious in nature. As the working class is taught to view things the wrong way around from birth, everything in that reality must be ruthlessly questioned and criticised to establish a grasp of reality as it is. Of course, like all great intellectual undertakings, this process is a matter of dialectical assessment and application of the mind. Opposites must be correctly assessed, and the correct dialectical action taken. As Marxist-Leninist Socialism is Scientific, this means applying a ‘scientific’ mind to all things working class – so as to benefit that class in its totality from the cradle to the grave. This signifies a radical improvement for each individual on a personal and public level – with a Socialist Society providing the optimum material conditions for an enhanced human existence. This is what the Scientific Socialism of Marxist-Leninism strives to achieve.

The book in question – ‘Revolution! Sayings of Vladimir Lenin’ was published in 2017 by the Bodleian Library (Oxford), probably in anticipation of the 100th anniversary of the Russian ‘October Revolution’ that brought the Bolsheviks to power. Generally speaking, the bourgeois press is either openly hostile to this Socialist Revolution (perpetuating all kinds of ahistorical disinformation), or more or less indifferent. This book is undoubtedly ‘bourgeois’, but whilst presenting the surface idea that the work of VI Lenin is being impartially conveyed, it is in fact pursuing quite a different agenda. This book is not anti-Socialist per se, and whilst in its brief Introduction it claims to have referenced the Marxist Internet Archive, there is an issue with the type of quotes selected, the presentation of those quotes without a proper historical context, an incorrect criticism of Joseph Stalin, and a complete omission of any of the substantial and continuous criticisms Lenin made about the thinking of Leon Trotsky for probably over ten year period (or more) prior to Lenin’s death in 1924. What this book does include, however, is an ‘edited’ quote that appears to show Lenin heaping praise upon Trotsky (something that Lenin never did – as we shall see).  This is the page from the book (which proves the ‘Trotskyite’ intentions of the authors):

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This single (and altered) quote from VI Lenin proves the true Trotskyite nature of this book. This quote has two defining sentences missing, which when included confirms that Lenin is being sarcastic about Trotsky’s tendency to ‘disrupt’ routine Communistic planning and direction of policy (despite his organisational abilities which he later deployed in a world-wide attempt to bring-down the Soviet Union). The full quote can be accessed here Letter to the Congress and reads:

‘Comrade Stalin, having become Secretary-General, has unlimited authority concentrated in his hands, and I am not sure whether he will always be capable of using that authority with sufficient caution. Comrade Trotsky, on the other hand, as his struggle against the C.C. on the question of the People’s Commissariat of Communications has already proved, is distinguished not only by outstanding ability. He is personally perhaps the most capable man in the present C.C., but he has displayed excessive self-assurance and shown excessive preoccupation with the purely administrative side of the work.’

If this book was genuinely about VI Lenin, the authors would have included the fact that Lenin made serious criticism about Trotsky’s thinking – effectively accusing him of being bourgeois in his assessment of the principle of revolution and the needs of the peasants and workers, etc. Joseph Stalin, on the other hand, was constructively criticised by Lenin in an attempt to mould him into a better leader. This policy of Lenin’s must have worked, as Stalin’s Collected Works are fully inaccordance with the thinking of Marx-Engels and Marx-Lenin – even though Stalin had to guide the USSR through its early development and very tumultuous times (such as the Great Patriotic War – 1941-1945). Trotsky’s work, on the other hand, reads like a mimicry of Socialism – a bourgeois mirage or smoke-screen designed to mislead the workers down a dark ally from which they cannot escape. The camouflage employed by the authors to cover their Trotskyite tendencies is that of occasionally supplying a well-known Lenin quote between one or two suspicious or misleading ones, but it is this dubious use of quotes which is designed to do much damage to Lenin in the mind of the general reader. For instance, there are a number of non-contextualised quotes which give the impression that Lenin advocated the use of ‘terrorism’ – this is untrue. Both Marx and Lenin (and Stalin for that matter), where against the use of anarchic or indiscriminate violence, as its victims were often innocent members of the working class, who were further punished by a vengeful Bourgeois State! This is the type of ‘terror’ that is seen in the West today – usually of a religious nature. This is very different to the entire working class rising-up together and taking control of the means of production. This book makes no attempt to convey the true Marxist-Leninist attitude against terrorism, but instead conveys the false idea that Lenin supported indiscriminate terrorism – he did not.  A typical and non-contextual quote from this book reads:

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This book is very poorly referenced, and one gets the impression that it is because the authors do not want the general reader to find-out for themselves the true context of such quotes – which when presented out of historical context – are designed to make Lenin seem monstrous. I have had to research each quote separately – so poor is this book’s referencing system. The full quote can be accessed here On Combating The Famine and actually reads:

‘Vladimirov’s data indicate that the old ration should not be changed. Measures must be taken to find what there is available in Petrograd.

All these data show that the workers of Petrograd are monstrously inactive. The Petrograd workers and soldiers must understand that they have no one to look to but themselves. The facts of abuse are glaring, the speculation, monstrous; but what have the mass of soldiers and workers done about it? You cannot do anything without rousing the masses to action. A plenary meeting of the Soviet must be called to decide on mass searches in Petrograd and the goods stations. To carry out these searches, each factory and company must form contingents, not on a voluntary basis: it must be the duty of everyone to take part in these searches under the threat of being deprived of his bread card. We can’t expect to get anywhere unless we resort to terrorism: speculators must be shot on the spot. Moreover, bandits must be dealt with just as resolutely: they must be shot on the spot.

The rich section of the population must be left without bread for three days because they have stocks of other foodstuns and can afford to pay the speculators the higher price.’

Not only was Revolutionary Russia invaded by fourteen countries from around the world (including the UK, USA, Germany, the Republic of China and Japan), but there was much turmoil within Russian as all foreign money and trade was immediately withdrawn in an attempt to punish the Russian working class for daring to stand-up to bourgeois tyranny, and quite literally ‘starve’ them out. Like any leader in such a position, Lenin takes control. He tells the workers to strive for their own survival and welfare – and in this time of warfare and hardship, the proletariat is to defend itself against class enemies at every turn. The combined interventionist forces were eventually defeated by 1921 under Lenin’s leadership – so that the ‘Soviet Union’ could be declared in late 1922. The so-called ‘Russian Civil War’ was in fact a mass invasion of Socialist Russia by the reactionary forces of the world in support of capitalism. None of this is made clear in this book because the Trotskyite author’s want to paint Lenin in a bad light, and make him appear to be thinking and acting like a contemporary ‘terrorist’ – whilst proper research shows clearly that as a great leader of a country – Lenin certainly was not a ‘terrorist’, driven by a misplaced religious zeal. This book attempts to disparage the Russian Revolution by sullying the good name of its leader – VI Lenin – and his successor JV Stalin. the authors do this to elevate the name of their hero Leon Trotsky – the true traitor to the Marxist-Leninist cause, and the true disparager of Scientific Socialism. This is typical of the dishonest Trotskyite tactic of ‘entryism’, whereby lies and deceptions are used to mislead the people. Whereas the authors contend that Stalin was ‘untrustworthy’, he was apparently trustworthy enough for Lenin to allow him to become Secretary-General of the Communist Party. The positives of this book are the well-known and inspirational sayings uttered by VI Lenin – but these are out-weighed by the ambiguous nature of many of the less well-known sayings (quoted out of context), which appear deliberately chosen to mislead the general reader along a negative path. This book gives ‘glimpses’ of the brilliance of VI Lenin – which the discerning reader might research further – but is designed to make the USSR appear to be premised upon Lenin’s ‘terrorism’, distorted by Stalin’s fanaticism, and saved by Trotsky’s intelligence – all three assumptions being completely wrong! Lenin was dialectically correct. Stalin was dialectically correct. Trotsky was dialectically incorrect – and Trotskyites would do well to recognise this fact! However, there is light at the end of the tunnel. The Trotskyite authors can be out-manoeuvred simply by ‘acknowledging’ and ‘ignoring’ their ‘entryism’ and attempts at deception. The discerning reader should use the legitimate sayings of Lenin contained in this book to over-throw both capitalism and its bourgeois lackey Trotskyism!

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by Adrian Chan-Wyles (PhD) on 28/08/2017  •  Permalink
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The North American Working Class

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The concept and principle of a Class War is not an abstraction – it is not an idea about some theoretical future event, as its reality is already upon us. This is the ‘war’ the ruling classes continuously rage to perpetuate the capitalist system through which all their privilege flows. If the capitalist system is replaced with an evolutionary transition toward Socialism, this flow of privilege is necessarily ‘cut-off’, and this is something the ruling classes will fight to prevent with every means at their disposal. This being the case, Karl Marx wrote that the International Working Class has a right to ‘defend itself’ from this continuous ruling class assault. Working class self-defence is not ‘violent’ or ‘terroristic’ in the first instance (although armed conflict can occur if the Bourgeois State resorts to direct murder as a tactic) – it is purely ‘humanitarian’ – and in so being is ‘morally correct’. Much of this working class self-defensive action evolves around the daily grind of living within an oppressive bourgeois system, which contains a legal system that is designed to preserve and retain the asymmetric bias as defined by the greed of capitalistic thought and action. Of course, the bourgeois police and judiciary exist to support and defend the ruling classes – that is their wealth, property and privilege – whilst perpetuating the ‘myth’ that they exist to ‘serve’ the wants and needs of ordinary people. Any benefit a working class person may gain from the law enforcement industry is purely a coincidental ‘accident’ – as it means that in some other, not so obvious manner, the bourgeoisie is benefiting in a much more profitable fashion. Working class people, with no real access to the corridors of true political or legal bourgeois power, have no choice but to ‘self-educate’, and in so doing, assist one another whilst withdrawing (to various degrees) open collaboration with the capitalists. These Marxist-Leninist-Maoist observations, naturally perceive ‘Trotskyism’ as a bourgeois sham designed to infiltrate and ultimately prevent the International Working Class from achieving a ‘true consciousness’ by shrugging-off the historically conditioned ‘false consciousness’ associated with capitalism. A Trotskyite is a ‘class enemy’ masquerading as a working class ‘revolutionary’, and this is why the entire work of Leon Trotsky must be viewed as a detailed record of an ongoing ideological co-operation with the bourgeois system. Therefore, be wary of Trotskyite ‘anti-racist’ groups and movements that proclaim to ‘stand up to racism’, whilst supporting the very capitalist system that a priori generates the conditions that re-create racism from one generation to the next. Trotskyism ensures the ideological ‘survival’ of racism whilst on the surface appearing to offer a resistance to it. This means that by collaborating with the capitalist system, and supposedly ‘resisting’ racism, the Trotskyites are creating it as a psychological and physical reality – rather like a drug treatment that carries the risk of actually generating the illness it purportedly exists to eradicate. All of this is applicable to the International Working Class spread across the globe, regardless of skin-tone, phenotype, language culture or religion – as it is bound by a common shared history of oppression at the hands of International Capitalism. This means that a required criticism of the US ruling class (and the oppressive, racist system it upholds) is essential due to the influence that system has upon the world. However, this essential critique of the American bourgeoisie IS NOT a critique of the North American Working Class, despite the fact that it remains terribly ignorant of its own oppressive existence, and is conditioned to routinely co-operate with its oppressors. These are issue that all working class people suffer from (to varying degrees) around the world, that live within capitalist countries. The International Working Class must ‘self-critique’ as a means to gain knowledge and understanding of the oppressed nature of its own existence. and in so doing, reform its own behaviour toward a revolutionary vigour. This is class war at its most essential aspect, and all it takes is learning to read a book, listen to others, and critically assess all the information in a ‘non-inverted’ and progressive manner. If this is done properly, the North American Working Class will understand that it has more in common with the working class of Africa, China and North Korea, than it does with its own ‘ruling’ middle class, and should learn from these progressive elements. This automatically serves to breakup and dissolve the power of the racism that the bourgeois system perpetuates to keep the working class in a state of hateful disunity. This is not a denial of historical, cultural or linguistic differences, far from it, it is an acknowledgement of the reality of ‘class politics’, and a demonstration of how working class people can take control of their own psychology and physical destiny through self-analysis. Racism is a very powerful ‘false’ ideology that must be confronted and destroyed at all levels so that it becomes a thing of the past. This cannot happen whilst the capitalist system functions, because racism has its very origins in the bourgeois ‘division of labour’. Racism is a major means of political control in the US, and it is the main issue that must be confronted (within the context of capitalist oppression), by the North American Working Class. At the moment, the balance of power is with the Bourgeois State, but with the right amount effort in the right direction, this can change over-night.

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by Adrian Chan-Wyles (PhD) on 08/04/2017  •  Permalink
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The Sangha Kommune (僧伽公社) Defined

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Ch’an Master Caotang siad:

There is nothing special to leadership – essentially it is a matter of controlling the evils of biased information and autocracy. Do not just go by whatever is said to you first – then the obsequities of petty people seeking favour will not be able to confuse you.

After all, the feelings of a group of people are not one, and objective reason is hard to see. You should investigate something to see its benefit or harm, examine whether it is appropriate and suitable or not; then after that you may carry it out.

True Record of Sushan (Song Dynasty)

The Chinese Buddhist monastic community is referred to as a ‘Sangha’ (Sanskrit for ‘spiritual community’), whereby men and women form a voluntary association premised upon following a strict set of rules known as the ‘Vinaya Discipline’. Within this community, there is ‘equality’ between all members, with the leaders being those who have followed these rules for the longest times. This is because such people are thought to have more experience at adhering to the Vinaya Discipline (which includes celibacy and vegetarianism), and are therefore able to effectively advise all others through the difficult times they my face in their practice. As those with little experience have less to share, they are not considered leaders whilst more experienced practitioners live in the vicinity. Of course, this is a relative matter depending upon the size of population of a community, and the length of time it has existed, and the quality of the masters (male or female) that have led it. Those who cannot keep the Vinaya Discipline (of over 200 rules) generally choose to leave on their own accord, with those who confess breaking the major rules being asked to leave and expelled from the monastic community (due to the bad example they set). However, the term ‘Sangha’ is often more loosely applied to the devout or dedicated lay community, the members of which follow at least 5, 8 or 10 vows as a life routine, and who regularly visit the local temple and volunteer their time in worthwhile social or charitable activities. In this manner, the monastic Sangha teach and guide the lay Sangha, and the lay Sangha applies the Buddha’s teachings of compassion, loving kindness and wise action to the outside the temple, and thereby expand the Buddha-Dharma beyond the temple. As the Buddha originally taught that there is no ‘difference’ in enlightened essence between the monastic and lay community, the monastics do not consider themselves ‘superior’ and the lay community does not consider itself ‘inferior’ to one another. The principle of ‘Sangha, therefore, denotes a sacred space defined and maintained through the principles of psychological and physical self-discipline and learning, premised upon a general attitude of mutual respect. The Sangha, in both essence and function, is a model for a ‘commune’ operating through the vigorous principles of  equality’, ‘discipline’ and ‘wisdom’. These are the principles embodied within this blog – regardless of the scope of its subject matter.

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The term ‘Kommune’ is taken from the German word for ‘Commune’, and is directly related to the principles of Scientific Socialism, as formulated by Karl Marx and Friedrich Engels. Indeed, within German language editions of the works of Marx and Engels, the term ‘Kommune’ is often encountered. This type of ‘Kommune’ is also a voluntary association, albeit distinctly ‘modern’ in origination, and designed to serve the Revolutionary needs of the Proletariat – or the mass of peasants forced to work in the industrialised factories produced by the oppressive capitalist system. Working 12 to 16 hours a day, strictly by the clock, whilst being dictated to by brutal managers and the movement and operation of monotonous machines, these peasants were transformed into self-disciplined and highly exploited automatons of industry, waiting for the right historical epoch to free themselves from their endless toil for little reward. Just as the collective mind is ‘dulled’ by endless hours of repetitive toil, it is ‘freed’, ‘activated’ and ‘expanded’ when encountering the strictures of Scientific Socialism, and a non-resisting ‘false consciousness’ is replace by a resisting ‘true consciousness’. Generally, when the mind is freed from the straitjacket of oppression, the body soon follows, even though it is equally true that if the body is freed by a Revolution caused by others, then the mind soon follows! In these post-modem times, proletariat ‘true consciousness’ is much more amorphous in manifestation, particularly as factory work becomes ever less prevalent in the West. Although the modes of capitalist exploitation change with the epoch, the nature of capitalist exploitation (and class distinction) remains exactly the same. Striving for the establishment of a ‘Kommunistic’ society remains the duty of all right-minded working class people across the globe, with the Marxist principle of ‘Internationalism’ replacing nationalism and racism, etc. The point is that the ‘true consciousness’ of the working class is premised entirely upon non-hatred for one another, as this hatred has been imported into the working class by the very capitalists that exploit them! By rejecting capitalism, the working class is rejecting the greed, hatred and delusion that underlies all capitalist thought and action. This working class mission is no less ‘sacred’ than its Buddhist counter-part, and shares exactly the same essence. The author of this blog strives to agitate for the peaceful achievement of both inner and outer Revolution amongst by any means necessary (to quote Malcolm X).

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Having defined two interpretations of ‘Kommune’, it is important to also emphasis the pivotal notion of ‘education’ and the training of the human mind to discern a relevant ‘truth’ in any given situation or circumstance. Learning in a classroom, through a book, encounter groups, political meetings, protest marches, meditation sessions, or the internet, are all crucial aspects of ‘refining’ the memory and ‘honing’ the intellect. The thought processes (and emotionality) must be ‘calmed’ for the sake of ‘wise’ action and non-action when young, so that avoidable errors and mistakes are reduced to the minimum, and progressive activity increased to the maximum (to selflessly benefit humanity).  This is not always easy, and the ability to recognise non-efficient thought-patterns and behaviours should also be cultivated as a means toward achieving self-forgiveness, and the forgiveness of others. The important point is that the mind should be kept in a positive frame of operation, so that the body can be used for various types of ‘enlightened’ political, cultural and social action. The physical body must be clearly (and cleanly) directed by the mind (the seat of volition), and kept physically fit through appropriate activities. This psycho-physical training sets the stage for the refined individual to understand the frequency and quality of inner and outer energy, and immediately understand the best action (if any) to take, or instantly ‘know’ when others are ‘lying’, or presenting ‘untruth’ as ‘truth’. This ability can be further used to generate ‘correct’ work that counters the lies of a society motivated entirely by greed, racism and an indifference to the suffering of humanity and other life forms. Therefore, this ‘Sangha Kommune’ blog is a work in progress that covers a bewildering array of topics, opinions, and research data. By taking a step back away from its content – the general reader will begin to understand the underlying (and motivating) paradigm. This is essentially a ‘Kommunist’ zone where all beings are automatically ‘freed’ at the point of contact. The need for money is already ‘transcended’, and the energy frequency of the Sangha Kommune should be used by all to achieve a state of permanent ‘freedom’ in all circumstances. This is a space of permanent Cyber Kommunism, and ongoing Revolutionary activity in the form of ‘exposing’ and ‘dissolving’ the bourgeois system and its redundant mode of capitalist organisation.

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Ch’an Wuzu said:

The Ch’an community is a place for the moulding of Sages and ordinary people, and for nurturing and developing potential ability. It is a source of teaching,. Even though many people are living together, gathering in kind, they are guided and made equal. Each has a transmission from the teacher.

Now in many places they do not strive to maintain the standards of the Sages of the past. Biased feelings of like and dislike are many, with people bending others to what they personally think is right. How should later students take an example?

Records of Equanimity (Song Dynasty)

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by Adrian Chan-Wyles (PhD) on 28/03/2017  •  Permalink
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The Bourgeois State and Feminism

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(This article appeared in the New Worker newspaper of the New Communist Party, No 1767, dated 21.3.14, Pages 6-7.)

Bourgeois capitalist society is premised upon inequality.  This is to state clearly, and unambiguously, that such a system exists because of the inequality that has created it.  Bourgeois capitalist society can not exist without its inherent inequality.  If the reality of inequality were to be removed, then bourgeois society would cease to exist.  The contemporary drive toward ‘equality’, although very important for everyone involved, is nevertheless based upon the misconception that a fundamentally unequal society can lose its ‘unequalness’ simply through pressure group action and legislation.  It is true that through such actions, the bourgeois state sometimes begrudgingly grants a small concession here, or a token reform there, but never actually addresses the true issue at hand.  The bourgeois system is shot through with an inequality that facilitates exploitation of every living person within its society.  This inequality creates social classes and allows money (i.e. capital) to change hands in a thoroughly exploitative manner.  The middle and upper classes are overwhelmingly benefitted at the expense of the majority of the populace that comprise the working class.  This social organisation is based upon a socio-economic rupture that favours one thing or entity, over another.

This imbalance leads to competitiveness throughout society and ensures that the fight for survival is inherently linked to the fight for profit.  Like a fixed poker game, no matter how hard the workers try to conform to the hypocritical standards of their bourgeois over-lords, victory (i.e. emancipation through equality) can never be achieved as those who control the game are forever one step ahead of the players.  Every so often a worker may obtain a bourgeois social ranking through the accumulation of money, but will be forever excluded from real political power due to social background.  Accumulation of money often serves as enough to answer immediate survival issues, and to allow for a certain experience of a luxury that dulls the senses and removes any political insight and yearning.  This is the working class ‘paid’ not to agitate.  The bourgeois must allow this to happen every so often, so that a mythical objective can be formed for the majority of workers who will never be rich.  In the UK, institutions such as the national lottery – brought in by a Conservative government – not only allows for the unashamed public acceptance of gambling, but encourages the working classes to throw away their meagre and hard earned money on chasing a dream in the form of winning millions.  This jackpot is paid for by millions of workers who pay their £1 out of hope and desperation.  The workers, trapped in the Judeo-Christian myth that heaven (and salvation) is just around the corner, pay weekly into this divine delusion, whilst mistakenly eulogising those who ‘win’ the lottery as some kind of success story.  The national lottery is nothing other than the poor paying for their own poverty, whilst absolving the middle and upper classes for the poverty they suffer!                

Gender inequality is a historical issue that pre-exists bourgeois capitalist society, but one which has been enthusiastically embraced by the exploitative system.  Marx, through his works, talks about the division of labour between the sexes involving child bearing, premised upon sexual function manifest as social difference.  A pregnant woman carries a child and gives birth, whilst a man does not.  Prior to this situation, men and women can perform tasks throughout society and social living premised entirely upon physical effort (i.e. labour) unencumbered by any notions of limitation based upon gender.  However, patriarchal society has developed entirely through the principle of male domination – as if each and every woman (and girl) – is in a state of continuous late term pregnancy that some how impedes their potential (and function) as a human being.  The temporary physical incapacity some times associated with the birthing process, (which can be arduous and potentially dangerous to woman and child), is used as an excuse to limit all and any social achievement and meaningful interaction for the woman (or girl) throughout her life.  This is further exasperated by the distorted fiction that as birthing is a highly instinctive experience, women can not ‘think’ in a logical manner.  Physical incapacity within society is defined by the convention as having each and every door of opportunity closed to a woman (or girl).  The physical reality of impotency generates a psychology of inadequacy which is the product of conforming to bourgeois (male) standards.  The bourgeois patriarchal state ensures that every physical avenue of meaningful expression is closed-off, and encourages the attending dysfunctional psychology it creates, as being both ‘normal’ and ‘correct’.  Limited (meaningful) physical function is reflected in the mind as an attitude of low self-esteem and an inability to be creative.  Implicit in this dysfunction is a lack of awareness of the entire situation.  This is a specific aspect of the false consciousness that Marx explained the workers suffer from whilst under the influence of the oppressive bourgeois state.  Seeing through this conditioning – which is nothing less than what has to be described as ‘radical’ feminism – is the answer.  Only Karl Marx has explained this situation and given an answer to it.  For progressive Marxists, women are free human beings exercising a mind unencumbered by the tyranny of historical conditioning.  In this model women free themselves and are not dependent upon any outside agency.  Such true self-consciousness, as Marx calls it, does not require the loss of femininity (i.e. the denial of biology or its function), but rather the loss of oppression operating through the body and the mind.

Bourgeois feminism is very different.  This is the feminism of the middle class, and already socially privileged women.  These women, as wives of the rich and famous, have had historically a remarkable amount of leisure time and relative freedom compared to their working class counter-parts.  This apparent ‘freedom’ exists only within the framework of an unquestionable bourgeois patriarchy.  It is freedom at a cost and the cost is humanity living free of oppression.  Middle class women have had access to a greater array of educational facilities, be they teachers, books, or academic instruction.  Middle class women fought for, and finally secured the vote because their privileged socio-economic conditions allowed them the insight to see partly beyond their own negative conditioning.  Bourgeois feminism is nothing more than the exercise of political compromise as whatever concessions are granted to a middle class woman, they can not be allowed to directly challenge or alter the essential framework of the bourgeois exploitative state.  Exploitation and class difference must be allowed to continue unopposed, in the old way.  As a capitalist society becomes ever more affluent at the price of the oppressed, the riches generated are asymmetrically distributed with little of any value reaching the working class.  Part of this affluence is the granting of various rights to groups and individuals.  In a bourgeois society, equality can never be allowed to manifest as it would be the end of the accumulation of capital.  True equality is the end of the bourgeois system and indicative of the transition of society to Socialism and Communism.  Within the bourgeois state there is no such thing as equality.  Bourgeois feminism is the privileged search for pseudo-equality by middle class women who already hold more real social influence and political power than the masses of working class women who are the actual foundation of the country.  Bourgeois feminism is predicated upon the secular manifestation of the Judeo-Christian myth; a myth which declares all women to be ‘saints’, and consequently all men to be ‘demons’.  This is despite the fact that academic research suggests that just as many women commit child abuse as do men, and that domestic violence also involves women physically abusing their male partners.  This is the typical bourgeois misrepresentation of the facts.  As the unequal foundation of the bourgeois is not be touched, and given that this foundation is the essence of all discrimination and inequality throughout society, it logically follows that it is the oppression inherent in the bourgeois state that is responsible for all the abhorrent behaviours associated with a wide and complex range of abuse.  The bourgeois state blames the working class men for the oppression it inflicts upon them – demonising a gender in the process.  It also blames the working class women for not taking advantage of female freedoms that are only accessible to women of the middle class.  Bourgeois feminism is a confidence trick that enjoys official sanction.  It is designed to ensure that middle class women experience a greater level of relative freedom, whilst simultaneously ensuring that working class women remain firmly under the yoke of oppression.  It also turns working class men against working class women with its laws that permanently exclude fathers from access to their children, and that criticise working class mothers for the lack of wealth and resources they experience.  The reality is that true and ‘radical’ feminism requires that men and women come together in solidarity and support the raising of conscious awareness so that the paradox and contradictions of the bourgeois system is seen through and effectively transcended.  The masses do not need to be dictated to by a thoroughly exploitative system that does not care about its interests.  Patriarchal abuse is real and the product of the bourgeois system.  The very same bourgeois system would have us believe that it is a matter of individual psychology and the choices we make.  This is like saying that the strings that move the puppet are not related to the puppet that moves!  The working class can solve its own problems without being disempowered by an uncaring state that deliberately pits one gender against the other, whilst persisting in the fiction that it is trying its best to end the problem.                             

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by Adrian Chan-Wyles (PhD) on 23/03/2014  •  Permalink
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https://thesanghakommune.org/2014/03/23/the-bourgeois-state-and-feminism/

An Encounter with the British Working Class

 Karl Marx, through his 50 volumes of work produced during his lifetime, analysed the exploitative nature of the capitalist system that had developed during the Industrial Revolution in England.  The sudden, dramatic and sustained social and cultural changes produced a brutish and highly ignorant mindset in those forced to work 15 hours or more a day, including men, women and children.  Whilst selling their labour cheaply, the working class suffered a paralysis of mind that conformed to a body required to perform the same task, at the same efficiency rate, minute after minute, and hour after hour, for some body else’s well-being and profit.  As the physical body of the worker was not allowed to deviate from the labouring task at hand, and given that generally speaking, none of the workers received any true education outside of the working environment, the mind became dull, aggressive, violent, and unable to see its own predicament.  This is the false consciousness of the lost working class that Marx and Engels both observed and discussed.  This false consciousness is still here today, despite a State education system, which after all only exists to produce suitably exploitable labourers.

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Working class Racists in Croydon Support the BNP

Only the bourgeois, with their elitist establishments, receive an education that is self-transcending, but only as far as the Judeo-Christian traditions allows.  Bourgeois transcendence is merely only the cultivated ability to perceive their own privilege, and understand that it is not in their best interests to change the working and living conditions of the working class.  Therefore, the bourgeois allow the working class to fester in their ignorance and prevent any development of self-awareness from occurring by making it very difficult for the working class to access higher education.  Instead, the working class take on the mindset of the derisive attitude that is projected onto them by the bourgeois – the new wage-slave masters.  It is in the bourgeoisie’s best interests to allow and encourage working class ignorance, with its alcoholism, drug addiction, superstition, sexual abuse, sexism, physical violence, racism, and selfishness.  These attitudes are everything the bourgeois despise, but which are the very foundation of bourgeois exploitation.  The working class, through their abhorrent behaviour, are the antithesis to the bourgeois thesis of conservativism.  As long as the working class remain unable to perceive the true nature of their existential predicament, they will keep replicating the modes of ignorance transmitted from one generation to the next, and be completely unable to change their negative attitudes of mind, and detrimental physical behaviours.

Recently, on a train in south London, a working class mother was sat with her two young children – a boy and a girl.  Three middle-aged, shaven headed and drunken men – football supporters returning from a Chelsea game – got on the train shouting loudly and gesturing wildly.  One of them wanted to tell the latest racist jokes he had picked up on the terraces, but stopped himself short when he saw a Chinese woman with her child sat quietly in another part of the carriage.  The young girl – around 8 years old – the daughter of the working class woman, started to play in a half empty carriage whilst her mother flirted with a boyfriend over her mobile ‘phone.  One of the football supporters said to the mother that he could make her child behave, and astonishingly the mother told him to go ahead.  This brutish and ignorant man stood-up and loomed over the little girl and shouted in a manner typical of the English Defence League – “SIT DOWN AND SHUT UP!”  There was a shocked silence for a moment, and then the child, in a state of shock, burst into tears, whilst her mother just sat their laughing, stating that the child deserved what she got.  The three football supporters started laughing and swapping jokes about Gary Glitter, Jimmy Savile, and visits by Social Services, etc.

Here is a microcosm of everything that is wrong with historical oppression and the distorted psychology it produces.  These people are responsible for their actions; this is true beyond a shadow of a doubt, but they are also victims of some one else’s oppression inflicted upon them as a class.  The woman described above is manifesting all the cultural markers of a submissive female, simultaneously reinforcing patriarchal stereotypes, whilst pandering to the presumed dominance of the ignorant men involved.  This poor excuse of a mother allowed her own daughter to be verbally assaulted by a complete stranger in a public place, and then further betrayed her by siding with the perpetrator of the assault.  The damage done psychologically and physically to this child will permeate through her life.  The men themselves, being the good working class thugs that they are, see themselves as superior to women and other ethnic groups, blame all the unfairness they experience in life on immigrants, fight amongst themselves, work for a pittance, vote Tory and read the Sun Newspaper.  They are despicable examples of ignorance as a virus that spreads through minds and bodies soon after birth (and probably before), as historical materialism makes its presence felt.  This ignorance has to stop and the working class must make every effort to raise its own consciousness.  Although there are many progressive working class people, the movement is only as strong as its weakest link.

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by Adrian Chan-Wyles (PhD) on 23/02/2014  •  Permalink
Posted in Leftwing Political Analysis
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Posted by Adrian Chan-Wyles (PhD) on 23/02/2014

https://thesanghakommune.org/2014/02/23/an-encounter-with-the-british-working-class/

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