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Pars (the part). Which party?

U na issues of which we have promised to deal with is that of the party, or the organizational forms best suited to collect, concentrate, direct and lead the army which will task of defeating the forces of unhappiness. Everyone will try, as the political sections of the road traveled in the last century, in the well of his memory the occasions on which the issue has shaken his story, and trying to ennoble its militancy, it will be well prepared to criticize this or that party-form. Almost none of the militants of the present day will be willing to admit that none of the solutions proposed in the twentieth century, from the democratic-centralist Leninist-Stalinist vulgate own to those who denied outright the need for the proletariat to organize itself into a party in order to disintegration of bourgeois rule, it worked fully. Less than admit the lack of a dialectic between the means (the party) and for (the construction of socialism-communism).

P er one of the paradoxes of history, the collapse of the socialist countries, and the final transformation of the communist parties in the democratic parties in the West, has produced, after a moment of confusion, the proliferation of many political parties that define themselves in various ways and with different markings, "communist parties". Paradox on the one hand, a sign of the times the other. Unlike the last century, in fact, these parties have a significant defect, without the today show signs of honor, to be born not from "fire fighting", as used to say, but the head some. Moved by some laudable intentions and burned the sacred fire of desire to emancipate humanity. Everyone knows the myth of the birth of Athena, coming out of the head of her father Zeus. In short, in the absence of a significant recovery of organized and conscious struggle to emancipate humanity, build happiness we say, some beautiful soul claims to have founded the party suitable for this purpose. But the party was not born by parthenogenesis , nor can you imagine a party (the means) in the DNA that has not already inscribed his goals (happiness) .

A men of the last century, who already see the grin just reading our thoughts, we give a quote once again: "We must create a vibrant political situation, characterized by centralism and democracy together, discipline and freedom, unity of will and happiness of each individual & # 8221; .

Or at least that believed in Mao Tse-tung proposed revision of the Statute of the Chinese Communist Party, submitted a request to the twelfth session of the Central Committee held 13 to 31 October 1968.

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Work makes you free?

L and considerations on the possibility of ethical criticism to capitalism, the emphasis on the denial that the capital does work against the vivo, the subject of the previous post, paving the way for further consideration. We start with an assumption: the dialectic of wholeness pervasive the prevailing social relations is, and remains, the capital-labor, beyond the generous attempts to overcome it by imagining and creating places where it terminate the term of interstitial .

L critical to the first pole of the contradiction can not be considered finished if not anticipating the transformation of the second. Human work has to get rid from the chains that imposes capital, to deny its abstract character, shouting their lives, to impose its rule maker. Only along this path will be possible to eliminate the misunderstanding, often artificially propagated in the capital itself, the existence of free time. In the giant capitalist Matrix, which envelops the planet and those who inhabit it, time does not really exist free from contradiction capital-labor, and not just because the former tends to occupy all the time purely and simply, folding the domain of their development, but mainly because the work in contemporary society, not sense for humans but for capital. It has no sense , although everyone understands the meaning of dictatorship.

S intetizza well the extent of the problem Ricardo Antunes writes that "[...] requires the century that is beginning to reflect on the future of the work or the workplace of the future. In that regard, a question emerges that, in our opinion, it is essential that we simply just to summarize: a meaningful life outside of work requires a life with meaning in the work. It is not possible to combine work with meaningless once truly free. A life devoid of meaning in the work is incompatible with a meaningful life outside of work. In a sense, the outer sphere to work will be contaminated by the alienation that is expressed in working life. A meaningful life in all spheres of social being, can only be achieved through the dismantling of barriers between work time and non-work time, so that, from a life activity full of meaning, self-determined, beyond the current hierarchical division that makes the labor to capital and, therefore, on entirely new foundations, can develop a new society, where the ethics, art, philosophy, time truly free and idleness, in accordance with the aspirations of the most authentic, aroused by the constant stimuli of daily life, make can be managed entirely new forms of social life, where freedom and realize you need another. If the work is enriched by sense, is also (and decisively) through art, poetry, painting, literature, music, leisure, idleness that ' become human and social emancipation can be in a more Seed " ( http://www.proteo.rdbcub.it/article.php3?id_article=515 ).

L a historic opportunity to overcome the current barrier that divides the alienated labor and the time of no-work, supposedly free , still refers to the need for a revolution of the current social relations. The key idea around which to build the revolutionary movement of the twenty-first century will have to untie the knot of the liberation of labor. The new company will work needed & # 224; likely to possess the sense as in a balanced relationship with time off from work, and especially because both will be determined by the free and conscious choice of the human community, thus emancipated from the metabolism pantoclastic capital. In the new Renaissance, then you can read that at year-end statistics will tell us so many millions of tonnes of wheat and steel products were but perhaps also because it does not live by bread alone 's Man, how many poems, paintings or how many, or how many symphonies, the same men of the grain and steel have created .

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Incredibbbbileee!

It 's amazing how after a long time this blog will continue to live :-)
Born for educational purposes only, continues to be visited and read :-)

Hello everyone, I miss you a little! When we make the course 3? Magister

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An ethical criticism of political economy?

R iprendendo major stress of his brother, and brilliant writers, Rosario Zanni, we are going with this post to address a crucial question: is possible to find middle-class in the Marxian critique of political economy an ethical foundation? Mail in other words, the question is: capitalism, the basic mechanism of exploitation of man by man, is in itself ethically reprehensible?

S ence will be more specific philosophical debate on the categories of morality and ethics, which necessarily refer to the duties insights, we want to start a discussion here that we hope heralding further advances in the process launched to revive an idea and a path of liberation. A path that can not, will not and should not be characterized by pathetic defenses of office as, in theory and in practice, determined from the point of view of historical subjectivity, the current state of disrepair and impasse, at least looking at the "little old world" of the militant left-wing politics in our country. In this sense, the previous post on the issues of ethics and ethical foundation of the path of human liberation lies in the reflection on the possibility to find, already in Marx, the opportunity to ethically criticize the exploitation of man by man a first practical approach.

I the Argentine philosopher and theologian Enrique Dussel's liberation deals with these issues for many years. In his Hacia a Marx Desconocido. A comentario de los Manuscripts of 61-63, published for the first time in 1988 and published in Italy under the title "An Unknown Marx" in 1999 by manifestolibri, he says, "In these Manuscripts we met for the first time, the name (not the concept) of 'variable capital'. For example, the component parts of primitive past work objectified in money was reproduced as V (variable capital), but increased as p (surplus). The money has paid the price of working capacity in its reproduction has 'given' by-zero value capital: work 'live' ( in its real externality) created value for new capital without being paid for his surplus labor. Such is the perversity (the evil ethics) the essence of capital. "

N she subjugation, assimilation, incorporation, aggregation of living labor by capital takes place before our eyes the crime and dazzles us with the power of deception. In the act that denies the capital at work live his outward appearance (as opposed to the capital itself), submits it and turns it into paid work, his ethical perversity unfolds fully. "A man more, free, conscious, autonomous, is transformed into a thing, an instrument, a mediation of the capital , Dussel said.

S and deepened this approach you will notice that you can build that ethical criticism to political economy for categories essential to the latter. It will be possible then, to put it still Dussel, "see continuity between the human person of the worker, work live, work ability, wages, capital gains such as theft of human life, the average profit as a certain distribution of this theft of life human cost pricing [...]. That Marx may measuring ethically, or human labor, all categories and the economic reality of capitalism, and, partanto can make a critical ethics of it (if 'ethics' means, and rightly so moral criticism of the established and dominant capital) ".

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Dear glider you are flying too high for me, I did not understand who you are, but if I come to find a greeting I guess I'll find out.
Probably this weekend in Turin. There 's the UIA (business architects), then certainly on 19/20 July. I'll wait for the facts or at least recognize

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for a new ethics: Notes on the truth

I the July 6, 1415 was burned at the stake the Czech theologian Jan Hus. One of the pillars of his reflection is the concept of truth & # 224;. This is not the place, of course, to account for the complexity of the character and thought that they developed, however, the Hussite idea of \u200b\u200btruth, and its practice remain, perhaps also because of the consistent martyrdom endured to the present with a veiled appeal to the ages, and damnatio memoriae made by the winners Catholics, have failed to dent. "C ERCA the truth, hear truth, learn truth, love truth, 'the truth, follow the truth , defend the truth unto death " writes in Explanation of the Confession of Faith, in 1412.

U n excellent starting point to continue our construction of the theoretical and philosophical movement, placing on the table through the restoration of the fragments of thought and action that we have available, and we come from a long history of war between the forces of and happiness than unhappiness. In this process of building an item, which is also intended to mark the difference with the movements, particularly in the last century, have set themselves the goal of human liberation through the overcoming of capitalism is precisely the need to inform the very process of its ethical dimension.

L 'anti-capitalist activist and historian Argentine Ezequiel Adamovsky in his Mas Alla de la vieja izquierda: seis ensayos para un nuevo anti-capitalism (Buenos Aires, Prometeo, 2007 ) says "He never ceased to amaze the visceral rejection of the left that shows a lot of people regardless of age. Countless times I have seen comrades jump when, for some reason, listening to someone use a moral vocabulary that refers to the universe. If you should need to discuss deficiencies in the behavior of someone, always make it clear that "this is not a moral issue" , as if speaking of things that are "good" or "evil" is not just any left. And although many people on the left is between beings most selfless, kind and generous that one might encounter in this world, the most annoyed person be considered a "good" (adjective, for the cultural universe of the Left, soles evoke features "weakness" ). This strange contradiction in the culture miitante is due to the fact that the left has thrown the whole issue of moral enhancement of the compartments ".

A from these considerations, and developing the debate on ethics can be build a movement, and beyond a party, whose candidates have to clear that militants are no longer of the two policies as possible, or you can bring its Conduct public hypocrisy parading under that mask private vices. Among the first and after there is close dialectic relationship, consistency not only of goals but, more importantly, behaviors. "Not so happiness as a distant goal and ultimate, metaphysical, always returned in time, but as a movement today. Happiness, therefore, is not an ideal to which must comply with the reality but the real movement that transforms the present state of things ", comments on the post Cyrus Brescia " Leon Battista Alberti and the socialism of the XXI Century " ; . A different way of saying the same thing.

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good good good

the spring has done well at all, because all this water has forced us in front of the PC.
we started a new blog with my group of Turin-Genoa-Varese need a bit to let us know and a bit for fun is called "gruppoaltrestorie.blogspot.com" between a couple of weeks will be more complete and more beautiful for sure.
prof. I miss him so much, especially if I am in the m. .. that often, but we know new technologies increasingly blur. See you soon

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The digitized information: a metaphor for communism?

S lavoj Žižek, a philosopher at that Ljubljana has become the now world famous for some years, wonders if the information revolution is not the ultimate exemplification of Marx's thesis according to which, at some stage of their development, the productive forces come into conflict with the existing relations of production. The Marxist philosopher, even more explicitly asks : "the prospect of a 'global village' does not signal the end of market relations, at least in the sphere of information digitized?".

N you want on here obviously, and not for lack of will summarize the endless debate on the philosophy of P2P sharing and the free exchange that the spread on a global scale the network as a means of communication has also raised the same time. However, the solicitation of Žižek seems very challenging given the power of metaphor. Not that shines particularly original idea to read the web as a new ideal form in which to place the development of new and higher relations between women and men, as the same old opposition between Gemeinschaft (the community) and Gesellschaft (society), and therefore among the fundamental values \u200b\u200bof both formations, seems to find expression in an almost paradigmatic when we venture into the dark forest information scanned, exposing the related risk of losing the right way.

A e have a few ingredients for our cake, at the time. A revolution in the way we process and disseminate information, a community will grow, but for now still has the features of an elite , around that joins this revolution and some thinker that by observing this fact, the law in this development exceeded the metaphor of capitalist social relations. Still too little, as we see. A trace of reasoning from which it can not be ignored however, and will resume with greater depth. Perhaps we will discover that the global village as non-place as a process, is also animated by the clash between the forces of happiness and the unhappiness, cos & # 236; as physical places, real. The struggle is open, the outcome uncertain.

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Leon Battista Alberti and the socialism of the XXI century

"G Look at the globalized world. It is full of people constantly looking for something else. It seems they run but they are still in a state of agonizing immobility. They believe to intercept, interpret the change. They're only good when they come first the other, and that, whatever the goal. But let's think a moment: do not really ever progressing. Chase something outside of itself, a model that does not exist and can not reach, because it has roots in his own identity: a new cut or new hair color, a new car, a new job, a new body, a new house. Once captured, they are already old. And the race never ends. It is a circular motion, a false progress that does not produce anything, because it rests on nothing. The result is the triumph of individualism, which has resulted in broken relationships, religious rituals reduced to carnival parades. A dust cloud of contradictions. Grow anxiety, fear, anxiety, and arise from the awareness of impermanence. The discomfort is widespread, diffuse ". (' I had a dream Living in harmony socialism " , Zygmunt Bauman , The Republic of Women, November 2006 ).

Q HIS photography merciless the spry old man Zygmunt Bauman, one of the most famous living sociologists, delivery to all of us about the present world and men and women who inhabit it. I most scholars will know the theoretical production, almost exterminated, the gentleman in question, and you will be delighted with the latest products in terms of love, life and fear liquid ( http://it.wikipedia .org / wiki / Artwork # Zygmunt_Bauman ).

I n such a scenario, just uncomfortable widespread crisis of values \u200b\u200band identity, the ruling class, the imperialist bourgeoisie would say with classic Marxist-Leninist vocabulary, the forces of 'unhappiness , gradually learn how to speak, can not oppose anything that is not the mere riperpetuazione of itself and its social relations based on oppression, exploitation, alienation of a large part of human species. Social relations of production plus in this historic moment, and perhaps for the first time, pose a serious threat to the survival of the planet, and with it of all living species that inhabit it.

M to Carthage if (the enemy camp, the forces of unhappiness) cries as incapable of solving precipitated the crisis which has its own civilization, and with it the rest of humanity, should be added that Rome (the potential destructive force of unhappiness) does not laugh. Still too heavy weight of historical defeat of the assumptions of socialist construction experience in the twentieth century, too hasty trials which attempt to provide explanations for that defeat, grotesquely responses to yesterday's political and organizational outlined to deal with the crisis project of social transformation. At least here we opulent industrialized West.

S the question of making a clean sweep, in a clear, radical, ideological illusions and projections, be up to the challenges that this imposes no nostalgia and no hysterical references to the identity and symbolism. The capital in the globalized socio-economic formation, confronted with a challenge, now, yes!, Epochal. In this challenge the enemy, while not changing its nature, incessantly revolutionizes if same. If it is true that the speed of transmission through the fiber optic cable is a metaphor for today, then it certainly can not be opposed or the same speed, because you should never use the same weapons of the enemy as he teaches historically asymmetric warfare, but neither the stagnation of thought and action, the tritovagliamento of ideas and concepts that are just trash the tragic grandeur of the past century. Must ecology of mind and ruthlessness, please also clean. " I'm cleaning, I'm cleaning my brain" , Talking Heads sang in the song Artists Only .

N ell'articolo quoted Bauman speaks the need for a new socialism and concludes: " I've got a dream, is to pursue the Renaissance ideal of harmony. Leon Battista Alberti for the beauty was closely related to the balance between the parties. The centrality of the individual is a resource. Happiness is not running and then stop abruptly. But knowing how to stand still, move slowly, deliberately. It is a happiness only apparently more difficult to pursue. In reality there is, within our reach. It covers all ".

S OCIAL and therefore happiness.

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Grillo, anti-politics and Marx

U of the themes of which will discuss on this blog is the relationship between politics and anti-politics . In recent months, especially in our country, This theme has appeared particularly important in relation to two facts: on the one hand more and more apparent indifference on the part of ordinary citizens, medium, to the themes and characters of institutional policy, intended for party, on the other hand, the gradual break scene of mass media phenomenon linked to Beppe Grillo Meetups to her, the various initiatives they have generated in the first place the so-called V-Day. To confirm this, we witness the fact that the main exponents of world political and institutional rush to issue his fatwa against the irresponsible behavior of those, Cricket in the head, spreading a defeatist spirit , indifferent, anticivico .

I the theme, however, is obviously far more complex and goes beyond the Italic miseries, choruses on caste, on the lamentation bad policy. From our point of view it offers, instead, the opportunity to try to indicate, again, a new road, an unconventional path. Or at least to urge further consideration.

I n this direction seems interesting to take some considerations on the question of Marxism in terms of policy and state precisely, to verify a possible anti-political outcome, with the knowledge to move on land heretical from the viewpoint of many would-be followers of the German. As always we will proceed with the tracks, fragments of speech, hoping that it is taken up and elaborated by those who wish to do so.

T we grace to Marx. In Critical Notes on Article "The King of Prussia and Social Reform, signed: a Prussian", published on Vorwärts in two episodes in August 1844, Karl Marx writes: "The intellect political is political precisely because it thinks within the limits of politics. The more it is acute, the longer I live, much less is capable of understanding the social crime " . A first clear indication of the relationship between the political sphere and the social criticism in Marx the bourgeois thought, as we see.

L 'working hypothesis that we want to make here is the application of that critical also to thought and action that have inspired the great movements for social change, primarily the international communist movement, of the last century. In other words, the question is whether the essence of social revolution and the construction of a new company may or may not be subsumed into the political sphere and if this is not, rather, one of the main errors made by the revolutionaries of the twentieth century.

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here it is, since the course info is over for some time, to always be aware, I am attending a course for ANPAS 118.Per ambulance drivers now I have passed the theoretical examination for guides yet are not parties .....

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mizzeca I was surprised that no one has time to say bullshit in all this time, as at Easter should be more good and sincere take the courage to tell you that I am sorry that you slay a blog that could be used to communicate with vividness and sympathy between us. I think the big
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Salutoni and if anyone goes to see his work and efforts Happy Easter

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Some initial ideas on the spread happiness

L to happiness ... probably one of the concepts developed by human beings about which philosophy has made the debate more complex and long lasting. In nearly every philosophical system, from ancient times to today, there were traces of a discourse on happiness . On this ground, however, we encounter the first difficulties of method.

C ome says Michel Onfray, "The history covered the art of war. [...] How to deal with the fight, to measure the balance of power, to develop a strategy and appropriate tactics, manage information, silence, ignore, to emphasize the obvious, pretend, and all that implies for clashes to determine winners and losers? [...] The history of philosophy is no exception to this law .

I n this sense, the history of Western philosophy is dominated by ' philosophical idealism and is therefore a history of ideas written by the victors of the ancient battle between materialism and idealism . A historiography that seeks to increase the excitement and celebration of dominant ideas. "The ideas of the ruling class are in every epoch the ruling ideas, ie the class which is the material power dominant society is at the same time his spiritual power dominant, according to Marx. A history of ideas, therefore, aimed to credit idealistic visions of the world over the centuries, ideas, although in different shades, which allow "to justify the world as it is, and to invite turning away from here, from life, from this world, from the matter of real" (Michel Onfray).

N on surprising then that the 'idea of \u200b\u200bhappiness linked to man's earthly existence, so to speak and philosophical systems relating to it have been, the dominant philosophy of history, criticized, attacked, demonized, laughed at, if not totally obscured and knowingly left the fate of oblivion.

I the resume a speech on happiness can not Regardless, therefore, to be a rebuild historiographical aims to exploit, as it were, the ideas of the conquered , or those in the history of human thought have sided against 'hatred of the body, the excellence of death , hatred, desires, pleasures, passions, libido, the life , to put it still Onfray. Making a summary of the ideas of those who place the highest happiness as a goal to be achieved in the only life that, until proven otherwise , man lives, namely the physical, material, of this world.

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Giving way at the beginning of the speech ...

D fter the first post, and taking into account the comments sent to it, let's continue, even attempting to begin to outline some issues to be developed with the aim, after an initial solicitation, to give a course more ordained to the discussion. It is not, with of course, to suppress the spontaneity with which from time to time you add comments and give life to the debate, or intending to pre-determine the course of the same. However, the project hinges on which we work on some major issues of historic importance, which need to be analyzed using a method of discussion.
The concept of happiness , the budget socialism of the twentieth century, the analysis of party form, the analysis of the form assumed by globalized capitalism, to name a few.
In this sense from now there will be some groups which for convenience we will use later in our discussion and that, although in their general nature, will help us to better categorize the material, but taking into account the dialectical relationship between them. We could start using philosophy, economics , policy / anti-politics , movement / party of happiness, the socialism of the XXI century . The next post will then be collected in these categories. During our discussion, specifically in the advancement of the project, we will modify our categorization, where it will be necessary.

And now some practical comments. First, the signature of the comments : unless there are special reasons would be better to sign them instead of using the anonymous form. Our discussion of free, open, to sunlight, they would benefit. Secondly, the length of their : it would be optimal synthesis, provided that the matter itself permits. You have to see this blog in perspective and then hoped that the number of comments increases, and with it, thus the flow quantity and quality of the debate. In that case it is understood that the Administrator, as well as for the participants, there will need to read a lot of contributions. Hence the appeal to use the gift of synthesis.

B uon work for us all.

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To begin a discussion ...

"L a great rock'n'roll swindle" will headline one of the most famous album of the Sex Pistols.

I l capitalism, globalized as socio-economic formation, propina since 1989 his big scam: the failure, irreversible socialism. And since then, his gurus have promised to build a world of peace and prosperity for all ...

D to then, however, we have only seen the multiplication of wars, the progress of environmental destruction, the spread of hunger and epidemics, rising unemployment, lower purchasing power of the so-called wages and pensions, with which you do not live longer now, the deterioration of the city, the degradation of men and women, the mass distribution of drugs and alcohol, sadness printed on the faces of youth, despair over those of the elderly, boredom and anxiety on those of adults.

I the century that has just ended, the quick to quote Eric J. Hobsbawm, saw humanity bleed in two world wars and between these two, the ambitious attempt, titanic in some ways, unrealistic by many, to build a society based on equality, liberty, fraternity men and women, in which they became emancipated forever from the forces "blind" to which their existence was conditional.

Q uest'ambizione, in the name of which so many have fought, they were persecuted, imprisoned, and died eventually triumphed, was called socialism .

The world has changed thanks to that experience, good and evil, and capitalism itself, in its ferocious fight to destroy it, he changed himself, refining his techniques of propaganda, making his scientific method of aggression, armed and otherwise, to countries, learning to fight better in the countries it dominated from the danger of a socialist revolution.

And yet this humanity, at which less than twenty years ago, promising paradise on earth, proves that he is in desperate need of change, leaving the situation more difficult each day in which he is, to find a solution to many problems that an existence devoid of any sense in the sociological meaning of the term, the puts forward. And it does so in a thousand different ways, in countries dominated by imperialism by fighting it and trying to build a developing autonomous and independent, so-called industrialized countries through the many forms of protest staged to defend the conditions of material life and spiritual (by strikes for contract work, to protest against the degradation and the ghettoization of the suburbs against the war and military adventures, for civil rights, for labor, environmental, health).

P IU or less consciously, humanity is looking for a road, a way out. More or less consciously, even now there are men and women who work to find it.

C look back on course, because without memory there can be no future, to learn from mistakes, because it is not, of course, to defend uncritically the experience of socialism in the twentieth century .

S the question, in fact, to build the socialism of the XXI century . A difficult, yet exciting, to build happiness.