Deficient Individualism: How the Police Operate


As an institute, the concept of the ‘modern’ police developed in Scotland in 1800, and spread throughout the British Isles. This model of policing now exists all over the world. During the Industrial Revolution (form around 1750 onwards), immense wealth was generated for the middle class which possessed the means of production. The middle class possessed the wealth and social status which granted it the economic, political and cultural power to put its ideas into practice (a further product of receiving a good education). The middle class designed and had built the machines which were placed into the buildings (i.e. ‘factories’) that it owned, and ran these establishments continuously over a 24hr period. The machines were operated by the peasantry whose cottage industries had been destroyed by the industrialisation process. The peasants headed en mass into the cities and towns to be employed in very bad conditions and long hours, as a means to prevent death from hunger and destitution. The middle class treated this ‘new’ working class in a despicable manner and paid them little in return for their long hours of dangerous work (this included the exploitation of young children). The middle class paid probably about 10% of the profit generated to the working class, and amassed the other 90% for themselves. This process of production and exploitation continued day in and day out, year after year. The middle class became overly abundant with their accumulated wealth, whilst the workers who made the profit sunk ever deeper into abject poverty, illness, injury and early death. As the workers started to agitate for better working conditions, and as certain elements of the working class took it upon themselves to ‘steal’ back the profit already stolen from them by the middle class, the middle class representatives in Parliament (the workers could not vote), started to heed calls for a body of government representatives at all levels of society, from he village to city and beyond. The Greek word the ‘city state’ and its authority is ‘Polis’, therefore the British government put forth the idea that the middle class would be protected from the working class by a government body empowered to ‘arrest’ and ‘prosecute’ with impunity. This is how the middle class British ‘invented’ the ‘police’. The police exist to protect the middle class interests in society (such as private property and wealth), and oppress and suppress the working class population so that it cannot a) band together and over-throw the middle class, or b) attain any type of independent political or cultural power (other than the ‘token’ representation granted by the middle class). The police are trained a priori to behave like a stern Victorian-type ‘father figure’ whose authority cannot be questioned by his underlings without the fear of arbitrary and/or violent reproach. The police are paid to reduce society to the status of single individuals ensnared in the all-powerful presence of the police. This represents the middle class view of the world, where ‘individuals’ are already empowered by wealth and status. This explains why the police employ two distinct methods for dealing with the general public. For a wealthy, land-owning middle class person, the police approach carefully and with respect (as such people have access to effective lawyers). In this scenario, the police effectively ‘negotiate’ with middle class people of interest, because such people represent the class that created the police to protect their own best class interests. This represents the police responding to ’empowered’ individualism. As the working class band together into ‘unions’ for self-defence and collective bargaining, the police refuse to acknowledge this ‘Socialist’ outlook. The police do not negotiate with working class people of interest, and have no interest in contacting union leaders. Instead, each working class person is reduced to the level of bourgeois individualism, but as each working class person does not possess wealth or property, the police interpret this individualism as ‘deficient’, and act accordingly. With every encounter, the historical dynamic of the 19th century is played-out yet again in the present. The potentially dangerous working class must be kept in its place by any number of legal or lawful sophistries, so as to prevent the middle class losing its wealth, power and property. When it is obvious that a police officer has broken the law he or she is paid to uphold – the State simply declares such a suspect ‘not guilty’. The suspect is then congratulated and promoted as a demonstration of who holds the power within bourgeois society. The working class does not want bourgeois individualism and is alienated by its concept. This is exactly why the police project this concept upon the working class as an intimidatory tactic. As many officers are recruited from working class backgrounds, these workers become individuals who are granted ‘limited’ access to the middle class world they would usually remain permanently excluded from. This is the reward they are granted for turning upon their own class.

Capitalist Greed Spreads Diseases


When medicine (and science) is held exclusively within the hands of the rich, the privileged are entombed in their gated communities, bused in private ambulances from one private healthcare institute to another, and generally made to feel ‘safe’ and ‘protected’ from the ‘great unwashed’ (i.e. the proletariat).  This is the ghettoization of healthcare that favours the rich and punishes the poor.  Capitalism is greed, and private healthcare defies the evolutionary history of the development spread of disease and illness.  Capitalism is against the interests of the survival of the human species, and through the deprivation of the majority of that species from adequate healthcare, dooms humanity to a slow, painful and lingering death. People become ‘ill’ because they are ‘human’, and not because they are ‘poor’.  Rich people, living as they do in their hedonistic playgrounds, think that their monopoly on private medicine makes them ‘immortal’, this is scientifically incorrect.  As the rich, who live a parasitic lifestyle, do not mix in ‘general population’, their immunity is ‘weakened’ as a result, and they become susceptible to new diseases.  Their monopoly on medicine only protects the rich to a certain degree, but after that they will pay the price for their greed.  It is far more scientific for healthcare to exist free of charge, and society-wide, so that all diseases, ailments and illnesses are treated (and eradicated) at source.  However, when rich people ‘holiday’ in poor areas of the world, and sleep with prostitutes (and/or despicably abuse children), they spread Western diseases to these people, and contract non-Western diseases in-turn, which they then spread about through their immoral and frivolous lifestyles. Of course, when poor people are made ill in their own countries through the indifference of the rich, and are then made to travel across national borders in search of work, their illnesses and diseases are taken with them, but it is capitalist greed that has made them ill, and forced them to travel in the first place.  The parasitic rich are the natural consequence of the greed of capitalism. Healthcare must be fully Socialised and the people of the world treated equally for all diseases. Eventually, the rich will have to pay for their crimes.

Revolution as an Act of Mind


The notion of revolution, is of course the description of a physical event. This can be said with certainty because it logically follows if physical circumstance are not dramatically altered or shifted in some meaningful or obvious manner, then it is correct to state that a revolution has not taken place. This appears to be true, even if it is accepted that the state of matter is one of continuous flux, and that changes are, in a sense, happening all the time. This type of change, however, (what might be termed ‘micro-change’), is change that fits-in to the general run of things. Change happens, but it is not revolutionary change. Revolutionary change (or ‘macro-change’) is that state of intensified flux in matter that breaks with the normal level of acceptable variation. When this disruptive energy reaches a particular height of power (or frequency of resonance), old modes of predictable behaviours such as philosophical perspective, social organisation, politics, religion, and social and cultural norms fall away. However, human culture is not only physical habits passed from one generation to the next, but is also the product of corresponding thought processes and patterns of thinking, coupled with conditioned emotional responses. The human mind cannot be excluded when considering material reality in the world, simply because human thought is intimately entwined with matter. What humanity thinks, humanity becomes – and what humanity becomes, humanity thinks. The exterior conditions of the world are reflected in the interior of the human mind, and what is thought, is projected onto the physical world through the agency of human behaviour. As material reality is in a state of continuous change, thought processes have the capability of deviating from the expected conditionality of convention, and begin to develop structures of intent that defy, contradict, and generally see through the accepted logic of the day. This psychological development leads to modes of behaviour that change and alter the usual cultural and political trajectory of inner and outer reality. Therefore, it can be stated without reservation that revolution cannot simply be viewed as an external act, even though it is through external change that revolutions are understood to have occurred. The outer changes are the result of definite causes and effects, but these influences are not limited to just the external world. If that this the case, it would not matter what human beings thought, and physical actions and behaviours would be disconnected from the thought processes that motivate their creation. The psychological and the material are inherently linked at source, with one influencing the other, but with human intention (as structured and directed thought) having the decisive factor for modern human beings. This is despite the fact that during the millions of years of human evolution it has been physical change that has had the upper hand. This change, premised entirely upon environmental pressure and the need to survive, has created the physical structure of the brain that eventually became aware of its own existence. This is to say that physical matter became consciously ‘aware’ of its own presence in the world, became aware of the world itself, and learned to distinguish the difference between the two. Through the development of the higher brain functions, human intellection has come to take precedence over the direction of human evolution, as behaviour that has been cleverly (rather than brutishly) directed, has optimised the chances for human survival as a species. This suggests that human evolution has been nothing but naturally inspired biological and psychological revolutionary activity – an activity that eventually over-spilled into the realm of human culture, politics, religion, art, and socio-economic conditions. Human evolutionary existence has been one of radical and sudden innovations coupled with long periods of stability in structure. Eventually, however, all things permanently change, even if for a time, habit of behaviour and thought create the false reality that everything is fixed, static, and deterministic. Without revolutionary change, human evolution would have ceased millennia ago, and humanity, in all likelihood would have disappeared from the planet. This suggests that political revolution within modern human culture is essential for the survival of the human species, and that the forces of conservatism are counter-productive, anti-evolutionary, anti-intellectual, and destined to doom the human species to extinction. For humanity, evolutionary (and revolutionary) change is the life-blood of existence.


Etymology of the Chinese Ideogram for ‘Virtue’ (德)

Virtuous Simplicity

Virtuous Simplicity

The earliest known examples of the Chinese ideogram ‘德’ appear on cast bronze artefacts produced during the Zhou Dynasty (1046–256 BCE) such as:

de1 de2 de3

This character evolved over many hundreds of years, and by the time of the development of Seal Characters (initiated during the Qin Dynasty 221-206 BCE), it had taken a recognisable form very similar to its familiar contemporary structure:

de4 de5

The modem Chinese character for ‘virtue’ is written as:

Within the pinyin system of mainland China, the character ‘德’ receives the phonetical designation of ‘de2’, to distinguish it from other characters.

The ideogram ‘德’ is comprised of the left-hand particle ‘彳’ (fu2) which specifically denotes the left side of a road (when written as ‘行 [xing2] the right-hand side of the road – ’ 亍’ [chu4] is also indicated). The two diagonal-lines represent feet travelling along a road or path (the vertical straight-line), and symbolise a journey in progress, as opposed to a ‘theoretical’ journey, not yet undertaken, or that remains only in the planning stage. The journey implied here has already begun and is both highly vigorous and pro-active.

The right-hand particle is comprised of a lower and upper aspect – ‘悳’ (de2) which stands for ‘moral excellence’, ‘kindness’, and ‘ethical behaviour’, etc. – and is the phonetic designator of the ideogram ‘德’. The lower aspect of the right-hand particle is ‘心’ (xin1), which stands for the concepts of ‘mind’ and ‘heart’. It can also mean ‘conscience’, ‘consciousness’, ‘directed will’, ‘correct thought’, ‘centrality’, ‘balance’, and ‘moral nature’. The upper aspect of the right-hand particle is ‘直 (zhi2), which refers to behaviour that is ‘continuous’, ‘uninterrupted’, ‘constant’, and ‘just’. This particle (zhi2) also means ‘straight behaviour’, as it is written as an ‘eye’ over a ‘nose’. When the nose points in the right direction, the eye sees clearly.

The Chinese character ‘德’ (de2) represents a moral and upright character (or ‘mind’) that is cultivated through following a correct physical path. The correct physical path is the direction the body takes, and is reflected in its patterns of behaviour within society. A ‘straight’ mind generates correct thoughts and applicable behaviour premised upon those thoughts, whilst applicable patterns of behaviour – that is behaviour that accords with perceived spiritual and societal norms – strengthens and reinforces the correct inner thoughts. Therefore correct thought leads to correct behaviour, which in turn creates the positive conditions for further refined thought, and so on. Virtue in this sense is achieved through a psychological and physical reliance upon that which is believed to be both ‘correct’ and ‘true’. It is indicated that those who possess virtue, do so because they perceive and see things more clearly than those who do not possess virtue. Indeed, another interpretation of the ideogram ‘德’ (de2) is a follows: The right-hand particle ‘悳’ (de2) is that of a ‘mind’ (‘心’ – xin1), or ‘person’ that climbs (‘彳’ – fu2) a ‘tower’ (‘直 – zhi2), and as a consequence, gains a clear and panoramic view of his or her environment. As many other people did not possess this ‘higher’ perspective, those who did were venerated and considered ‘virtuous’ beings in ancient China.


©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.


‘Virgin Mary’ and the Ancient Chinese Art of the Missing Mother and Baby


(Translated by Adrian Chan-Wyles PhD)

‘The young baby is held firmly, and nurturing, caring eyes gaze over the child. The well-behaved baby occasionally suckles milk, and looks cutely into the distance.’

This painting creates a harmonious and peaceful atmosphere. Not only does this painting of the Virgin Mary depict here loving nature, but it also demonstrates the love between a mother and child. This is obvious from the praise that this painting continuously receives. Indeed, this picture is so valued that even copies and fakes exchange hands for remarkable amounts.

In China, particularly ancient China, there are very few depictions of mothers and their children. By way of contrast, there thousands upon thousands of ancient Chinese landscapes, flowers and birds, as well as masterful portraits – all of which has been heralded as the highest form of art! There are many reasons for this, but the primary reason is probably due to the low status of women and in ancient China – a valid subject that cannot be discussed here.

Although Chinese women tend and care for babies, their status is not taken seriously. Chinese women have been blamed historically for not producing sons, and have suffered social condemnation and have been cast aside! In modern Chinese society things are different, particularly now that the academic fields of the Humanities, and of Social Science, the subject of Women Studies is now taken seriously and has developed a substantial body of cultural and educational knowledge. This is an ongoing project that is considered a subject of ‘significant learning’. As a subject, it Is has much improved the cultural appreciation and status of women in China. Women’s issues have received more and more attention, although this has been a gradual process. However, this seems to a move from one ‘extreme’ to another, as there are very few similar studies associated with men. Is this sad? Answer: this is China, and this is Chinese culture! Below is included a picture of a Chinese painting of the ‘Virgin Mary’, which can e compared with the European painting above.


Original Chinese Language Article






Leave No Stone Unturned

karlmarx1    ahealingbud1

Use your mind to its fullest capacity and do not be limited in thought in any way.  Physical circumstance can pollute the surface mind with all kinds of phantoms and spectres that haunt us in our waking and sleeping states – do not be afraid.  Although society can be unjust, and the tyranny of history can weigh heavy on our heads, we should follow the great men and women of the earth and allow our capacity to ‘think’ to outweigh our capacity to ‘suffer’.   The mind and physical world of matter are not two things, nor are they the same – this knowledge alone is the essence of human freedom.  Both Buddha and Karl Marx developed the ability to see through the delusion of the world that surrounded them.  This is an extraordinary feat and many do not realise that the Buddha’s vision was probably even more radical than that of Marx – although both are of a similar strength of vision.  The Buddha, like Marx 2000 years later, thoroughly rejected the Brahmanic society he lived within.  Marx thoroughly rejected the Bourgeois society he lived within.  Both rejected theistic entities and conventional logic for a free-flowing and free-associating perspective that is new and beyond any known analyse.  Become perpetually free and do not settle for the enslaving belief in phantoms or spectres.

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Socialist Medicine



When people suffer injury or illness it is morally right that they receive the best medical treatment that is available, and that this treatment be universally free for all at the point of use.  It should never be a matter of treatment according to the ability to pay.  The good psychological and physical health of the individual is the responsibility of society – it is a collective responsibility because only through collective responsibility, can the best treatments be made available on the one hand and developed through experimentation on the other.  It is only the group that can afford to fuel the engine of health care within a society with up to date treatments developed through the need to treat and save lives.  Paying for treatment at the point of use makes fools of us all.  It means that only those who can afford suitable treatment can actually be provided with it, whilst those human beings without access to finance are expected to die a slow and painful death.  Those who can afford treatment are no better as individuals than those who can not pay, but are benefitting from being in a prominent position in an unjust and unequal society.  This benefitting is always at the cost of the many so that the few can assume an air of superiority that is only relevant to their bank balance, but never a reflection of the evolved nature of their characters.  Those who exploit others in society make it their life’s ambition to retain class privilege at every turn and ensure that the majority of normal people in society are excluded from what they consider to be the upper echelons of good living.

Socialist medicine treats all people as equal.  This means that regardless of high or low social status the treatment and medicine that is received is of one level – and that this level is the best that a society can collectively muster both intellectually and materially.  There is not one level of care for the rich, and another level of care for the poor – there is only one methodology and that is medicine developed through the application of scientific socialism.  All of humanity’s ailments are a challenge for socialism.  This challenge can and will be medically met.  This is a matter of collective will on the part of the people living in a socialist state.  When the intellect is motivated by what is morally right, this is a much greater source of inspiration than just working for the pursuit of mere personal profit.  For society to evolve beyond the pettiness and greed of capitalism, the motivation that defines human behaviour must move away from selfish ideals and objectives.  Injury or illness is often a traumatic event in an individual’s life that affects all those around.  When it strikes a support network that is non-oppressive must swing into action.  At moments of disease and weakness, the net of socialist medicine must be present to support the entirety of society without exception. 

Terminal illness especially requires this unquestioning support as it is not just the sick individual that needs support but his or her entire family network.  Terminal illness needs to be managed from diagnosis to final outcome – whatever that might entail.  Caring must be present, but also truthfulness.  Medical denial has to be replaced with honesty that empowers an individual.  Furthermore, it must be made clear that illness and injury are not mistakes, as life unfolds as it does, and human beings are prone to all kinds of ailments and injuries.  By uplifting the individual, socialist medicine brings dignity to all human beings.  It is a human right to expect to receive the best medical treatment that is available at the point of use, and not treated like a mere statistic passing through an uncaring medical system that is designed to act as a giant cash-register, sucking any and all money that happens to gravitate near, into its unfathomable depths.  Those with no sense of morality or any modicum of evolved thought will continuously attack the notion of socialist medicine as long as they possess the ability to pay for treatment.  Take that ability to pay away – and they will become the first in the queue for ‘free’ socialist inspired treatment.  This is why the greed and the hatred of the lesser evolved members of society must not be allowed to drag the evolved majority back to a state of lesser psycho-spiritual development.  The emphasis must always be on moving forward for the betterment of the group, so that the best interests of the individual are catered for.

The Invalidation of the Worker – A Study of Disability in Capitalist Society

(This article was published in the The New Worker – the weekly paper of the New Communist Party of Britain – No: 1746 Week commencing 11 October 2013)

The term ‘invalid’ has been used for decades to describe a human being that is subject to a psychological or physical disability.  The term ‘invalid’ means quite clearly that the subject being described is in a state of existence that is free of value.  The in-valid state is one stripped of consensual value.  Society as a whole withdraws acknowledgement of ‘value’ from a human being who happens to be subject to a unique or unusual psychological or physical limitation.  What is it that has no value?  In this respect, the ‘value-less’ aspect of the disabled state is one that re-enforces the interpretation of a lack of productability in the work place.  Regardless of the quality of life of the disabled person, or the effort made to come to terms with the state of everyday life, the disabled person in a Capitalist society is reduced to a theoretical measurement of the possible productive force, or available, exploitative output in the work place.  Any such base assumption can only ever be ‘theoretical’ in nature, as it is not a statement in fact, but rather a profound, debilitating prejudice disguised as objective, economic science.  Invalidity, as a concept, has no bearing in the outside world of commerce, and is merely a dismissive concept created by the Capitalist system to invalidate an entire section of the working-class (proletariat).  In reality, the Capitalist system is judging the so-called ‘disabled’ person unworthy of the usual exploitative forces associated with free market economics.  The disabled person does not warrant the status of ‘exploitable’ worker, as if a certain line can not be reached or crossed.  To extract the necessarily assumed exploitable worth (value) from the disabled person requires a financial and labour intensive input that the Bourgeois employer is unwilling to meet – even in theory.  This theoretical pre-cost of employing a disabled worker is considered to be so high, that profitability for the employer is judged to be greatly reduced as a consequence.

This is a system-wide assumption in a Capitalist society and condemns millions of human beings to an existence outside of the usual work-force environment.  The starting line for the physically fit worker is deemed to be unreachable for the disabled person.  The disabled person is judged solely upon a dysfunctioning, or missing limb or organ.  The human body of a disabled person is judged as if it is a factory with missing machine parts, and as a consequence, is broken and non-productive to the Capitalist system.  The totality of the state of human existence is ignored completely.  The fact that a person with a disability may well have perfectly functioning body and mind outside of the disabled aspect is never considered.  A disabled person is judged by ‘what is not there’, rather than on what is there.  It makes no difference whatsoever – to the Capitalist – what kind of disability is under discussion, or the type of personality of the person concerned.  The judgement is one of a systemic dysfunctionality and as a consequence, a complete redundancy.  A human consciousness, born into the working-class is negated to a state of ‘incompleteness’, and economic non-existence.  The disabled person can neither work their way out of poverty, or, indeed into poverty.  Theirs is a neutral position that denies the possibility of validity, and the (accumulative) positive attributes society associates with such a state.  More than this, however, this state of ‘lacking’ has another aspect implicitly associated with it.  It is not a new difference, but is another way of viewing the ‘invalid’ state.  The Bourgeois establishment, not only content with stripping away the self-evident and positive state of what it is to a ‘worker’, also further denigrates the individual by allotting the judgement of ‘invalid’, as if it were the invention of those subjected to it.  The Bourgeois, Capitalist system creates a dysfunctional category deprived of all human dignity and means of self-betterment through work – and then blames the disempowered victim himself, for the limitations (he experiences on a daily basis), which are enforced from the outside.  As if the fictitious state of the ‘invalid’, (that is ‘those existing without value’), is an invention of the so-called ‘invalid’ or disabled people themselves.  The disabled are blamed in two distinct ways by the Bourgeois state, namely in that they are declared ‘inferior’ to those with no obvious psychological or physical disability, AND blamed for attracting such a categorisation, as if they have some how collectively requested the Bourgeois system to impose this demeaning interpretation upon them, when the truth of the matter is that disabled people are the victims of those who have access to social power, because they, as a collective, have little or no access to the same social power.

Deprived of the validity to participate as a worker in society as a whole, the Bourgeois system ensures that this state is maintained by excluding the disabled from suitable employment, and therefore wealth and influence in society.  The disabled, as a class deemed ‘invalid’, are thereby condemned to a state of permanent psychological and physical impoverishment.  Everything is stripped from them before they are born, as they enter a world that rejects them as an equal and valid human being, from the first moment of existence.  This is effectively a state of servitude, but unlike the life of a slave, no work is intended or allowed.  Disability is servitude without objective or end. Whereas the state of conventional slavery can theoretically come to an end, the state of what it is to be judged an ‘invalid’ is permanent, with no apparent redeeming qualities.  This implies that any psychological and physical limitation, such as those experienced by the disabled, can not be reformed, abolished or transformed through any political process.  The state of invalidity may use differing expressions, but the underlying reality always stays the same.  The surface structure of the expression may change from time to time, but the underlying reality is always constant and unchanging.  Profitability is reduced by disability, and human nature, as a consequence, is reduced to a mere statistic.  This reduction can not be rescued – even mathematically.  The disabled person is reduced to a state of being ‘sub-human’.  This should be read with a clear mind.  The Bourgeois thinkers allow this to happen, because commercial profitability is far more important to them, than the personal dignity of their fellow human beings.  Sub-humanity, as an accepted category, allows the disabled workers to fall victim to the horrorific practices of the biological determinists.  This has been seen in history during 20th centuryEurope, which saw laws that rounded up the disabled out of mainstream society, and into holding camps where they were treated with barbarism and malice in the extreme, culminating in mass sterilisation and extermination campaigns.  Bourgeois logic allowed for the development of certain philosophies that advocated the removal of those who possess no apparent value in the Capitalist system.  These happenings, with the defeat of Nazi Germany, became to be seen as extremism with no place in the civilised Western world, and yet, even after this holocaust of those with no value, (the ‘invalids’), the equilibrium of the demeaning of those who suffer a disability was quickly re-established, with no change whatsoever in its structure.  The state of invalidity attracts no positive emotional responses.  All emotion is negative, and designed to maintain the status quo of disempowerment.  The disabled are not to be ‘freed’, actively encouraged, or given equality of any kind, but rather pitied, and sentimentalised.  There can be no inspiration for those in the disabled position.  This is how the situation exists.  Although the oppression is like a heavy rock on the dignity of the disabled person, and that the Bourgeois system attempts to continuously replicate the demeaning position, it is, nevertheless, not a true state of nature, but rather a contrived state of human making, and like any human-made state, it can and will change, when awareness of its structure is thoroughly understood by those subject to it.

In the past, the disabled were excluded from education, but this has changed rapidly in recent times.  The shackles of Bourgeois tyranny can be thrown off for ever, through the development of understanding.  Two men, of equal age, size and strength, with no apparent psychological and physical disability have, for sake of argument two very different skills.  Worker ‘A’ is a lumber-jack, whilst worker ‘B’ is a computer technician.  Worker ‘A’ can not use a computer, but this inability is not deemed a ‘disability’.  Worker ‘B’ can not cut wood, but this is not considered a ‘disability’.  Both men possess certain skills, and lack other skills.  Their lack of skill does not reduce them to the state of ‘invalid’.  Worker ‘C’ has one-hand and is a lumber-jack.  Worker ‘D’ has one-foot and is a computer technician.  Worker ‘C’ has a disability, and yet can perform a job that a man with two-hands usually performs.  He does this by adapting his ability to the task at hand.  Worker ‘D’ has a disability, but this does not affect the use of his mind when manipulating the computer keyboard – again, he merely adjusts his ability toward the task at hand.  Workers A and B lack certain skills, but are not considered ‘invalid’ to the Capitalist system.  Workers C and D, although disabled, have definite and obvious abilities – they even exhibit a greater adaptability than their fellow able-bodied workers, but nevertheless, they are defined by what is lacking in their body (or mind), and their positive capabilities are completely ignored.  The label of ‘invalidity’ is as unjust, as it is immoral.  It has no basis in fact, and is the Bourgeois expression of immense ignorance, developed through greed and avarice.  Disabled workers, although subject to the immense pressures of social constraints, should, where possible, educate themselves beyond the Bourgeois cul-de-sac of illogicality that defines their life situation.  The educated mind transcends the narrow confines of ignorance and paves the way for the development of true freedom.  Of course, the obstacles can still be daunting.  The Bourgeois employer will judge the applicant according to disability, rather than in relation to ability.  In this way, and through this method, it is often the case that those human beings with disabilities are kept firmly out of the job market.

However, the first crucial stage of emancipation is that of intellectual (and spiritual) independence from the requirement to rely upon the exploitative system.  This is not an easy task, and there will always be set-backs, but by freeing the mind, the body will soon follow.  At any rate, the physical conditions for change should be worked toward and developed, so that the optimum time for transition is not wasted.  Education is the worker’s duty – regardless of ability or disability.  Comrades who are multiply handicapped should be placed in a position whereby communal caring allots them dignity and self-determination.  One thing is certain; the old ways of viewing the world must transform and give way to clearer and far reaching thinking.  The invalidation of the worker must cease, as it gives expression to the worst kind of enslavement.  This must happen within the mind of the disabled worker, and the minds of his fellow workers, simultaneously.  Only then can humanity progress as a whole toward a better future.

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