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firstagent · 4 years ago

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Since it popped up on the Podcast, how would you rank the sibling dynamics from healthy to trainwreck?

This is an innocent-sounding question until you go over the franchise and realize just how many sibling relationships there are in Digimon and that all but like three of them have elements that might raise eyebrows. In the interest of being comprehensive, this includes all named characters in any anime, manga, and game I’m familiar with, treating the reboot separately and including Survive because... (looks at Kaito and Miu’s bios) ...holy crap.

Sibling Relationship Rankings! (Healthy is Higher)

Joe & Shin Kido (Adventure): Shin understands Joe’s hang-ups and offers support to make his own choices without steering him in any specific direction, for or against the family. And Shuu exists too (depending on the language you’re watching in)

Juri & Masahiko Kato (Tamers): For all of the awkwardness and potential points of fracture in the family, Juri and Masahiko are very close. Fun Fact: She started carrying around her iconic hand puppet to amuse and entertain him!

Keito & Nozomi Tamada (Re:Arise): Even with very different personalities, Keito and Nozomi have a lot of respect for each other. Unlike some big brothers, he comes to a mature conclusion when he realizes she’ll be just fine with Pumpmon at her side.

Yamato Ishida & Takeru Takaishi (Adventure 2020): Yamato’s worry over Takeru only affects his reluctance to take on time-consuming side quests when he might be in danger. Far more chill about trusting Takeru with the rest of the team, he’s a motivation rather than a mental handicap.

Masaru & Chika Daimon (Savers): Perhaps a more controversial pick for the healthier side, but Masaru and Chika have a playful relationship that proves that Chika dishes out as much as anyone in the family. Given how much harm DATS and Digimon have done to the family, Masaru risks her love to keep them away from her.

Joe & Shin Kido (Adventure 2020): Shin’s still supportive and still encourages Joe to make choices for himself, but having that bugout bag ready to go raises some serious questions about that family and which side Shin’s really on.

Ai & Makoto (Tamers): Toddlers fight. It’s okay. They come together for Impmon’s sake and the fact that they’re the only duo in the franchise with mutual custody over a digivice has to say something about the strength of their relationship.

Nene & Kotone Amano (Xros Wars Manga): Nene’s tactics are still desperate but not quite as extreme as the anime, and it counts for so much that Kotone fights so hard for Nene once the tables are turned. And good lord that backstory...

Takuya & Shinya Kanbara (Frontier): There’s definitely a sense of Takuya lapsing into thinking Shinya encapsulates everything frustrating about having an older brother, but he gets over it.

Miyako Inoue + Three (Zero Two): Perfectly normal large household. And while wondering what it would be like to be an only child is something every youngest does... top of mind fantasy, Miyako? Really?

Jianliang & Shaochung Lee (Tamers): Speaking of four-packs... there’s no doubting how much they care about each other, but Jian’s occasional short fuse with Shaochung betrays his usual calm demeanor, and we never get a picture of the full family dynamic once Rinchei and Jaarin are included.

Daisuke & Jun Motomiya (Zero Two): Everyone likes to paint Jun and Daisuke as something uglier than it really is. As much as they annoy each other, it’s still a pretty conventional sibling dynamic and they’d still fight hard for the other... even if the feeling’s closer to obligation.

Koji Minamoto & Koichi Kimura (Frontier): There’s no questioning the bond they develop, but there’s no way Koji and Koichi go from “don’t know the other exists” to “ZOMG Twinzies!” without a ton of awkwardness and feeling each other out. They’ll get better, but from our standpoint this is where we start to drift into trainwreck territory.

Tomoki & Yutaka Himi (Frontier): Tomoki can spin it all he wants but Yutaka comes off as a real jerk. Not that some resentment isn’t a little justified given how much Tomoki is coddled, but taking it upon himself to be the bearer of tough love is still not cool.

Taichi & Hikari Yagami (Adventure 2020): Hikari has a blind faith that Taichi can save the day in any circumstance, up to and including international shipping crisis. Meanwhile Taichi sees Hikari lapsing between typical friendly eight year old to brainwashed robot and doesn’t find any problem with it.

Yamato Ishida & Takeru Takaishi (Adventure): Lessons in how not to be an overprotective big brother. Yamato freaks out at the slightest notion that Takeru might be exposed to danger, including his very presence in the Digital World. When you have a complete nervous breakdown realizing that little bro’s actually pretty capable on his own, it’s not about your relationship with him anymore.

Touma & Relena Norstein (Savers): There’s caring about a little sister, making her plight a central cause in your life, and then involving her in a chess match with a madman. There’s a lot to forgive here (they are raised in a family where your kneejerk reaction to Grandma is “I bet she supported the Nazis in World War II”), but everything about their relationship just makes you uncomfortable.

Kaito & Miu Shinonome (Survive): Maybe it’s not fair since their game is the franchise’s unicorn, but their bios have warning flags all over it. He’s overprotective, ready to fight at the slightest hardship, and she repays this attitude by being rebellious and weird and eager to pursue trouble. May end up being worse once the game actually comes out.

Rei & Hajime Katsura (Appmon): Another one where their backstory makes you sympathize with the lengths they go to in order to stay together, but risking the security of actual guardians to go it alone? Jesus. Even with their ride or die attitude, you still sense a bit of friction in their relationship, and so many of their hardships are their own doing.

Nene & Yuu Amano (Xros Wars): There’s nothing seemingly wrong on the surface between Nene and Yuu, but that’s why their actions are so extreme. Yuu’s more than happy to treat her as an enemy general in his game, while Nene’s aligning herself with dark forces and causing real trouble to get him back. It’s all very loud and intense for a relationship that, without external influences, is just nice and cordial.

Yuuko & Yuugo Kamishiro (Cyber Sleuth): You can be anything you want on the internet! So why not take the identify of your big brother who was stricken with a mystery illness at a young age and lead a legion of hackers? And if you’re Yuugo, use your digital body to take control of that avatar! Nothing weird about any of this!

Ken & Osamu Ichijouji (Zero Two): Like Tomoki, Ken can come up with whatever rationale for Osamu’s abuse he wants, and Osamu at least had some kind moments, but there’s no denying that this family was a mess. And of course Ken’s reaction to Osamu’s death... could have been better.

Taichi & Hikari Yagami (Adventure): Hikari’s introduction to the series was intended to be a little creepy, and that just sets the tone. Her blind loyalty to Taichi is a primary point of emphasis through three series, and Taichi sometimes goes ballistic worrying about her... when not accidentally endangering her life. And that’s before she unleashes a world-destroying abomination at the mere suggestion that Taichi’s dead, and why telling him “what you’re doing is wrong and I kind of hate you for it” is a big moment for her, even though she’s wrong.

Neo & Rei Saiba (V-Tamer): There’s going a little overboard to keep your family together or save a sibling’s life, and then there’s aligning yourself with evil forces to avoid having to deal with your sister’s manageable disability. Call it being jaded or delusional, but when it drives your sister to attempt suicide there are definitely issues you two need to work through.

Erika & Ryuji Mishima (Cyber Sleuth Hackers Memory): Because aligning oneself with Arkadimon is always a fantastic idea. He’s overprotective, she manipulates him because of it, there’s resentment, there’s anger, and basically the entire game is spent watching these two outdo each other in terms of causing wanton destruction throughout the city and cyberspace.

Honorable Mention: Bagramon & DarkKnightmon (Xros Wars): The battle of who can stab the other in the back last.

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#digimon #digiarticle

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cool-akashy-maximize · 4 years ago

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yda2021 · 4 years ago

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Continuation of the religious faith.

Some have forgotten about the "spiral" nature of the development of any phenomena, about the duration of the process of increasing OBJECTIVE prerequisites for real LEAPS in the atheistic public consciousness. “They did not know, but they forgot” that both in the pre-Christian religions and in the "Bible" - in a mythical form, the highest achievements of historical science of that time are represented. The real facts of history and some names were turned by interested persons into mystical alogisms and put at the service of the CONSCIOUS introduction of ANOTHER religion. Anyone who has studied the history of Christianity, the "Old Testament", etc. ” Qumran finds", he can not help but notice that the numerous gospels of the "New Testament “began to be compiled long before the” birth of Christ" by people with a wide range of knowledge in matters of real history and mythology of the world. The "Notes of the Dead Sea" received the approval of interested persons and it remained only to find among the secretaries of the regional committees of the CPSU..., sorry, I misspoke, among the sons of Jewish carpenters, one who would agree and could play the role of a democrat..., sorry, I misspoke again, a prophet, a forerunner of the ideas already contained in the” Dead Sea scrolls " - the idea of equality of all people... in paradise. And such a son was found. I think that even Yeltsin, when he climbed on the tank, believed for five minutes that he was a democrat. Many still believe that Christ rose from the dead, and Yeltsin flew in a bag from the bridge into the river, and then rose from the mud, etc.

The history of religion gives reason to believe that among the professional ministers of any cults there are no individuals who truly believe in God. There is a lot of evidence that the church leadership has the scientific knowledge necessary for the successful management of the flock, finances and the entire world community. And if we look for the reason why Christianity still manages to maintain its influence on billions of people, it is solely due to the most SCIENTIFIC approach of the ministers of worship to the organization and strengthening of religious consciousness, the management of modern political systems.

That is, some people understand science, as always, as something unambiguous. And the fact that toxic and narcotic substances were synthesized and supplied to monopolistic oligarchs by SCIENCE, that SCIENCE supplied ballistic missile weapons to Hitler, that American globalism received nuclear and gene weapons from the hands of SCIENCE, these facts are not enough for some to understand that the dialectic of interaction between religion and science is much more complex than the scheme according to which religion arises by itself, out of ignorance, and science only

In fact, both the long history of feudalism and the current revanche of capitalism are based precisely on the fact that there are not only objective laws of revolution, but also objective laws of counter-revolution, learned by corrupt scientists. One of these laws is mythologization, i.e., the alogization of the consciousness of the exploited masses. And if you ask scientists whether, from the point of view of Marxism, there are means, the use of which allows you to prolong the existence of capitalism, science will answer in the affirmative and put in the first place not military means, but for example, drugs and, of course, religion.

The funny thing is that TODAY, BEFORE OUR EYES, the history books are changing dramatically. The same PROFESSORS who, as associate professors, vulgarized the era of Stalin during the Khrushchev era are working on their mythologization for a reasonable fee. A person who not only does not understand the dialectic, but also lacks the skills of conscientious analysis of modern facts that strike the eye can have before his eyes the modern impudent experience of inculcating religiosity in history textbooks and does not learn the lessons, does not understand the real dialectic of the CONTRADICTORY role of science and especially the BEARERS of scientific “mantles” in the formation and strengthening of the religious form of ignorance.

Today, the best paid minds of Western science are psychologists and mathematicians, chemists and physicists... they are working on the “construction” of new religious movements, or at least “scientific "theories on the model and likeness of the "theory of relativity", capable of performing the role of an antilog “virus”in the human mind.

I wonder what my opponents would say if they read the following lines in my article about the role of religious consciousness, i.e., abstract subjectivity, in changing the ways of production. The ancient world, I believe , which still knew nothing about the right of the subject, and whose entire worldview was essentially abstract, universal, substantial, could not, therefore, exist without slavery. The Christian-German worldview contrasted the ancient world as the main principle of abstract subjectivity and therefore-arbitrariness, withdrawal into the inner world, spiritualism; but this subjectivity, precisely because it was abstract, one-sided, had to immediately turn into its opposite, and instead of the freedom of the subject, give rise to the slavery of the subject. The abstract inner world was transformed into an abstract external form, into the humiliation and alienation of man, and the first consequence of the new principle was the restoration of slavery in another, less repulsive, but therefore more hypocritical and inhumane form, in the form of serfdom. The destruction of the feudal system, the political reformation, that is, the abolition of the feudal system. The APPARENT recognition of reason, and therefore the real consummation of unreason, has APPARENTLY destroyed serfdom, but in reality has only made it more inhumane, more universal.

Some people will say that they do not understand this and that it should be stated more simply, as in a dictionary. Some would also say that this is a vivid example of idealism. But I am saved only by the fact that these words belong to the materialist Engels, from whom I am trying to learn diamatic thinking. To the most inquisitive readers who will reach this point, I will, of course, inform them in person in which work of Engels I found these arguments, “and to you, bald...", I will not say this. Joke.

After reading Engels 'quote, which gives an extremely concise version of the description of the unity of the subjective and objective in the historical process, we will consider a brief parody of the” materialistic" approach to history in the presentation of the Podolsk criminal-theoretical group.

Once again about the relationship of science, religion and history

, or a vivid example... dullness.

Let us consider another example of how concrete historical absurdity follows from abstract-theoretical alogism. Let's give once again a familiar phrase and see what follows from it”:

“...religious obscurantism, - podolchans write, - triumphs when science stops in development or degrades.

A striking example is the Middle Ages. At this time, the development of productive forces led to the triumph of subsistence farming. If in ancient times Gaul imported wine from Italy, and Italy consumed Egyptian bread, then medieval France and Italy produced these and many other products themselves. The result was the feudal fragmentation of the advanced countries of the time and a sharp reduction in trade. Under these conditions, the degradation of science began, since the fragmented feudal possessions, unlike the large slave-owning and capitalist states, did not need the achievements of science and did not have the opportunity to pay for serious scientific work. Hence the triumph of religion, which really was a serious brake on the development of science and which was forced to gradually retreat with the development of trade and capitalist production, the formation of national states and the development of science as a consequence."

Podolchane claim-when " science stops in development”, then religion triumphs. It seems to be logical. But why does science suddenly "stop"? You'll never guess. It turns out, according to the “logic” of Podolchans, the reason for the stop and degradation of science is... “the development of the productive forces”, and the consequence of this... "the triumph of natural economy... the feudal fragmentation of the advanced countries of that time and a sharp reduction in trade”" Here is such "materialism".

According to Podolsky's "logic”, it turns out that at the time when Italy exported wine to Gaul, science developed because, firstly, wine merchants apparently paid for" serious scientific work”, and secondly, because... "the truth is in the wine”, and the export of wines, of course, in strict accordance with Podolsky" logic, is equal to the export of truths that simultaneously broke the slaveholding polytheism in the name of triumph... feudal monotheism. But what will not science do, which is well paid, and even through wine is introduced to the truth. But if you break away from feudalism and go down to market Russia, there is a small discrepancy. Russians began to drink more wine, including Italian wine, they began to trade more than to engage in production, and science is noticeably failing. Maybe it's the prevalence of natural moonshine. No one claimed that the truth was in the moonshine. But does the academic science of Erefia also stifle moonshine, in which instead of the truth there are only degrees?

From the Podolsky "logic" follows a rather blasphemous conclusion that the unprecedented and invaluable contribution that Marx, Engels, Lenini, Stalin, Frunze, Makarenko made to the development of social sciences, to the denunciation of obscurantism, they made... for good "money" and thanks to the developed wine trade.

Here is what a " fun " story turns out for Podolchans. The development of productive forces led to the triumph of subsistence farming, and the economic system is called, nevertheless, feudalism, which means the presence of large dynastic landholdings. And where could feudal fragmentation come from, if not as a result of the collapse of the Frankish Empire? And how many centuries was the empire of the Franks formed on the territory significantly exceeding the former Western Roman Empire? And how and to what extent were the fiefdoms to grow in the Frankish empire, so that their owners gradually became independent states and for many centuries defended their sovereignty by FORCE? Over these “little things” podolchane do not think.

The methodological error of Podolchans is that they cut historical time segments in accordance with the theory of relativity, i.e., as the observer pleases. If they are nearsighted, they will generalize on the historical material of a five-minute length, and if they are farsighted, they will sketch a year or two. If they want to, they will limit themselves to the history of Podolsk, and it will be profitable to add Italy, Gaul and Egypt.

They do not know that Marx discovered for them a formative approach to understanding the history of mankind, which allows them not to get lost in the” three pines " of historical incidents, but to distinguish the typical, essential, without separating the basis from the superstructure, and the superstructure from the basis, and progress from the class struggle, so that they can consider the formation not in separate pieces, focusing only on “facts” that are convenient for manipulation, but to comprehend the formation IN ITS INTEGRITY and THE STRUGGLE of OPPOSITES.

You can study a human embryo all day, but with it you will not understand anything in the history of mankind.

The people of Podolsk hid from themselves that the collapse of the Roman Empire did not happen in the same way as in the case of Egypt, Assyria, Urartu, etc. There, the decline and demise of a particular country was not accompanied by the demise of slavery itself. The collapse of the Roman Empire is the last act in the history of classical slavery. The Roman Empire collapsed under the influence of internal and external nascent FEUDALISM, which arose, first of all, in those regions where, during all the previous centuries of slavery, the tribal system and the natural way of farming prevailed, but where the productive forces were already practically not inferior to the productive forces of the Roman Empire, and the quality and quantity of products produced was sufficient to organize mass campaigns of superior forces of "barbarians" on Rome.

Having assimilated the latest achievements of slaveholding-Christian Rome in the development of productive forces, achievements in the basis and superstructure, the” barbaric " suburbs of Rome, BYPASSING SLAVERY, entered the stage of feudalism, ensuring the priority of large-scale feudal land ownership over the islands of natural economy, erecting THROUGHOUT Europe a mass of large cities, some of which were not inferior to Rome, with an unprecedented development of crafts, which led in the relatively near future to the emergence of capitalism.

The dialectic consists in the fact that the CONSCIOUS spread of Christianity played a decisive subjective role not only in the collapse of the Roman Empire, but, above all, in the formation of feudalism. The saints perfectly understood how to use the growth of productive forces to their advantage, and, unlike the feudal lords, the Vatican, during the feudal feuds, for many centuries had a WORLDWIDE influence and untold, at that time, treasures.

If we compare the totality of the achievements of slavery as a formation in the fields of science, technology, art, architecture, politics, diplomacy, international relations, and military affairs with the achievements of feudalism as a formation, taking into account that the history of feudalism (by time) in the” shorter " history of slavery, the superiority of feudalism over slavery will become obvious, and this can be explained from a scientific point of view only by one thing - the superiority of the feudal productive forces over the slave-owning ones. Moreover, if we compare the scale of the feudal imperialism of the Mughals, Genghisids, Portugal, Spain, England, France, and Russia, the comparison will not be in favor of the scale of the imperialism of slave-owning Egypt or Rome.

So, dear readers, if we approach history dialectically, and not curpuscularly and not relativistically, i.e., consider the phenomenon in the inseparable unity of all the elements of its content from the first qualitative leap in development to the “last", and not tear out individual pieces from history and speculate on particulars, the development of productive forces cannot lead to a” rollback " of history. It is another matter that in the eyes of the bourgeoisie, who cannot see beyond their own noses, any deviation from the bourgeois criteria of well-being, and even more so the need to work productively personally, means regression. From the Marxist point of view, the development of the productive forces of society, if we understand what it is, is synonymous with real progress in all areas.

"The dead don't bite.”

To simplify the process of ideological defeat of their opponent, Podolchans, like Morozov, sew me an obviously "firing squad article", as the Trotskyists did in relation to their opponents in the 30s. Podolchane know that the dead do not polemicize, and therefore write: "Just racism smacks of the statement:" The modern life of the tribes of the jungles of Africa, the deserts of Australia, the jungle of Brazil, etc. proves that they are practically unknown to creative thinking."And then, as in the anecdote, in which an ensign who got" trapped” explains to a young soldier that crocodiles, of course, fly “ " but nyzenko-nyzenko”. "Of course," the Podolchans write, " they [primitive people, V. P.] do not know dialectical materialism - their knowledge is too small. However, by surviving in their habitats with the tools they possess, these tribes demonstrate the ability to solve non-standard problems, thus showing creative thinking." What is their unconventionality and creativity in the conditions of the struggle for survival, podolchane do not report. Apparently, they are afraid that there will not be enough paper for a full description.

Meanwhile, the term “survival " means just such a way of life of these tribes in the twenty-first century, which does not even allow them to take a breath, and all the time of life is spent by these people only to prepare themselves for the next round of struggle for the very fact of existence, as most of the population of the former USSR, located beyond the Urals, in Asia, the Baltic States, the Caucasus and Ukraine, has to do. The microminiature of creative thinking in the Neolithic era is confirmed by the fact that some tribes of Australia, Asia, America, and Africa have NOT CHANGED their set of tools OVER the PAST TENS of THOUSANDS OF YEARS, and in the third millennium AD they walk with the same stone axes and spears that their ancestors walked with in the third millennium BC. What kind of real creative thinking can we talk about?

For the sake of truth, it should be said that not only asceticism, but also material excesses do not contribute to the development of the thinking of people of the early Neolithic. The availability of food in some climatic zones of the Earth makes it unnecessary to think creatively, and tribes living in naturally fertile conditions devote most of their time... sleep and digestion of food. The absence of dialectical materialism in their minds with a full stomach excluded the creative work of thought. For the narrowness of their worldview, for laziness of mind, for ignorance of the political map of the world, many peoples of Africa had to pay for several hundred years of slave trade and exorbitant exhausting labor on galleys and American plantations.

But the guilty conscience of Podolchans pushed them to direct deception of readers. They try to hide that following the words: "The modern life of the tribes of the jungles of Africa, the deserts of Australia, the selva of Brazil, etc., proves that they are practically ignorant of creative thinking."But, as practice has shown, in the twentieth century there is no knowledge that a young man could not master, as a child taken from a primitive tribe and placed in a modern educational institution. the brain of any physiologically healthy native is quite suitable for the assimilation of modern knowledge, but it is as if preserved by the social conditions of the tribe, deprived of the information necessary for the emergence of creative, innovative thinking." Where is the hint of racism here? Even the enemy of the people, the Trotskyist Yagoda, who sent many true communists to be shot at the false denunciation of the Trotskyists, would read this phrase and say with chagrin: "The informers have overdone it. You can't “kill " racism here.

Against the background of obvious denunciation, Podolsky shyness looks funny. Quoting me, they write “ " It's just inconvenient to read such lines: "For tens of thousands of years, humanity has not improved the means of production, since the product produced satisfied their current interests.”. And "explain how to understand the history of primitive tribes:" Humanity has continuously improved the means of production. In the tens of thousands of years preceding the formation of a class society, humanity separated itself from the animal world, and then moved from hunting, fishing and gathering to agriculture and cattle breeding, In the course of which man overcame the fear of fire and learned to use it; learned to make weapons for hunting and build a home; from wild plants, he bred cultural and tamed many types of animals; discovered the production of metal from stone. All this required a great effort of the mind. And the person was driven by interest. First, he wanted to protect himself from dangerous animals, and then create a stable food base. We can only talk about slow development."

Indeed, only some tens of thousands of years with an axe of the same “style”. Ie again podolchan crocodiles fly, only "nyzenko-nyzenko". “But this was due to the fact, "my refuters repeat after me," that the struggle for existence did not leave primitive society free time to study nature and isolate researchers from their environment, freed from productive labor. That is why class societies developed faster than primitive societies." Who's arguing with that?

The reader remembers that in the paragraph above, the Podolchans claimed that the” struggle for survival "of primitive tribes is full of non-standard creative thinking, and a few lines below, they also write that" the struggle for existence does not leave“, it turns out, the primitive man” free time " for the development of research, i.e. creative qualities in the individual. That's what I wanted to prove in my work, what Podolchans argue with and... immediately agree with. Only the given twists of the “logic” of Podolchans are called not dialectical, but UNPRINCIPLED and UNSCRUPULOUS.

But that's not all. Marxism, as is well known, proceeds from the fact that "productive labor” is an indispensable condition for the transformation of an ape into a man, and Podolchans claim that" class societies developed faster than primitive ones " because they had people “free from productive labor”. Apparently podolchane mean the high development of feudal lords, priests, officials, hired soldiers, ladies of the demimonde, etc.

Podolchane did not learn the teachings of the classics of Marxism about productive labor. But this topic is too broad and it is impossible to " cram” it into this brochure without removing the dialectical content from it. Here it is sufficient to say that the labor of the slave, productive for the slave owner, for the slave himself means only a deduction from the time of his life and an irrevocable loss of calories, that the labor of the proletarian, productive for the capitalist, for the proletarian himself also means only a deduction from the time of his life and an irrevocable loss of calories. To say that it is possible to be a researcher and to be free from productive labor is to sign a complete misunderstanding of the teachings of Marxism on the question of mental and physical labor. Podolsk residents forgot that both mental and physical labor can be productive, that mental labor plays a CRUCIAL role in increasing the productivity of physical labor. Podolsk residents do not know that “FORCED” and “UNPRODUCTIVE” work has a depressing effect on the creative personality, and “productive” work is a source of satisfaction of the needs of a healthy person, a condition for the formation of new needs and prerequisites for their satisfaction.

Considering the development of primitive society, Podolsk residents, as always, forgot to take into account the law of the abrupt development of the formation. Meanwhile, having made a creative leap in the process of isolation from the animal world (walking upright, using man-made tools, speech, musical instruments, rock paintings, weaving), primitive tribes objectively plunged into routine FOR THOUSANDS of YEARS. The improvement of tools and the accumulation of knowledge about the capabilities of man was so slow that for THOUSANDS of YEARS the captive man was preferred to literally EAT, rather than grow cereals with his help, make skins, cut stones, etc. Having created new tools and found a more rational way to use the captive people, their owners got free time for creative, productive work for THEMSELVES, i.e. they began to invent more and more grandiose slave-owning structures for the slaves. as soon as people accidentally learned, as the Podolchans write, “to extract metal from stone”, there was a leap in the development of tools, and the primitive eating of free labor stopped. There was another tragic leap in the development of the productive forces of society.

Podolchans do not know that each formation includes in its composition one or several LEAPS in development, interspersed with EPOCHS of routine, i.e., relatively slow, and sometimes incredibly slow accumulation of quantitative material for the next qualitative leap, and, moreover, far from unambiguous, namely dialectical. However, in the end, the component "curve” of these jumps is an ascending "sinusoid", abundantly watered with the blood of people who refuse to study dialectics in a real way.

Interest and science.

"One cannot agree," the Podolchans write , " that interest interferes with conscientious scientific thinking. On the contrary, the class interest of the proletariat did not interfere with Marx's conscientious scientific thinking. The interests of the advanced classes are a necessary condition for the development of production. And the acceleration of production leads to the development of science. The discovery of the heliocentric system was a consequence of the Great Geographical Discoveries and the need for orientation in the ocean. And the Great Geographical Discoveries were the result of commercial interests.

The development of machine production during the formation of capitalism led to the discovery of the laws of mechanics. The English bourgeois revolution was accompanied by the appearance of Newton. And the Great French Revolution caused the appearance of a galaxy of brilliant scientists (Carnot, Laplace, etc.). Industrialization, carried out in the interests of the working class of the Soviet Union, led to an unprecedented rise in Soviet science.

In the end, the actions of the most disinterested people, such as Spartacus, Giordano Bruno, Marat, the Decembrists and the classics of Marxism-Leninism, were driven by interests. The interests of the oppressed or advanced classes.

Another thing is that the interests of the reactionary classes and the declassified elements hinder the development not only of science, but also of all areas of society.”

That is, the crocodiles are flying again.

As always, the Podolites began “for health”, and in the end they recognized that” the interests of the reactionary classes " are big retarders. If the people of Podolsk were conscientious and, consequently, dialectical, they would pay attention to the fact that the same phenomenon, denoted by the same word, “interest”, is both progressive and reactionary. The interest of the bourgeoisie under both feudalism and capitalism is the same - profit. However, it turns out that under feudalism, the interest in profit is progressive, but the same interest in profit under capitalism, and even more so under the dictatorship of the working class, is reactionary. Consequently, the opponents, although “with a creak”, but recognize half of my rightness, recognizing the interest under certain conditions, the ability to inhibit the development of “all areas of society". It's getting warmer. It can be considered proven that interest is not only progressive, but also reactionary.

In addition, the Podolites do not even try to explain why, if the socialist and communist INTERESTS are so good, it is necessary to fight long and hard for the union of the working-class movement with communist SCIENCE. It would seem that be guided by the interest of the proletariat, especially since it is always with the proletariat, and do not torment yourself for 20 years by writing “Capital”, discovering objective laws, conducting propaganda and agitation at the risk of freedom and life. But podolchane are not used to pester themselves with questions.

What is “interest”? "Interest” is a Latin word, the content of which in other languages, like the content of most words, was formed historically. In dictionaries, starting with "Brockhaus and Efron” and up to the last "Soviet Encyclopedic Dictionary", there are several variants of the interpretation of the word “interest“, but all of them evaluate the phenomenon of” interest“, as Podolchans, inconsistently positively, without trying to reveal the essence of the phenomenon itself, designated by the word” interest", its relationship with other behavioral motives.

In the literature, the word “interest” is used to refer to one of the forms of motivation for human activity. The brief definition given by Karl Marx to the concept of “interest” states that " interest by its nature is blind, knows no measure, one-sided, in a word-a lawless natural instinct." The private interest gets especially from Marx. "It goes without saying," writes Marx , " that private interest knows neither the fatherland, nor the province, nor the general spirit, nor even local patriotism. Contrary to the claim of those fantasy writers who want to see the representation of private interests as an ideal romance... such representation, on the contrary, destroys all natural and spiritual distinctions, placing instead on a pedestal an immoral, unintelligent and soulless abstraction of a certain material object and a certain consciousness slavishly subordinated to it." Let us note that private interest is the slavish submission of consciousness to the immoral, soulless abstraction of a material object, i.e., first of all, to money.

In my opinion, Marx's words can only be understood in such a way that the essence of interest as a form of motivation consists in an absolutely uncritical attitude of the subject (voluntary and involuntary) to the degree of comprehension of the material and spiritual reasons that motivate him to activity. The closest thing to the meaning of the concept of “interest” is adjacent to the concept adopted in the Russian language to denote illogical motives: "caprice”," I do what first came to mind” , etc.

But my opponents are used to press the opponent not with logic, but with the number of signatures, the number of quotations, so they will not be convinced by a single quote from Marx. Well, we will also quote Engels (if only my opponents had the patience to read it):

"interest is essentially a subjective, selfish, private interest, and as such represents the highest point of the Germanic-Christian principle of subjectivity and separation. The construction of interest as the connecting principle of humanity necessarily entails - as long as the interest remains directly subjective, simply egoistic-a general fragmentation, the concentration of individuals on themselves, isolation, the transformation of humanity into a cluster of mutually repulsive atoms; and this separation is again the final conclusion from the Christian principle of subjectivity, the consummation of the Christian world order. Further, as long as the main form of alienation, private property, continues to exist, the interest must necessarily be a private interest and its domination must manifest itself as the domination of property. The abolition of feudal slavery made "chistogan the only link between people". Property - the natural, soulless principle, opposed to the human, spiritual principle-is thereby enthroned, and ultimately, to complete this alienation, money-the alienated, empty abstraction of property-is made the ruler of the world. Man has ceased to be the slave of man and has become the slave of the thing; the perversion of human relations is complete; the slavery of the modern mercantile world-perfected, complete, universal venality-is more inhumane and comprehensive than the serfdom of the feudal time; prostitution is more immoral and more brutal than jus primae noctis [the right of the wedding night, VP]... The disintegration of humanity into a mass of isolated, mutually repulsive atoms is in itself the destruction of all corporate, national, and special interests in general, and the last necessary step towards the free self-unification of humanity”.

It is not difficult to notice how unfavorably the classics speak of the "ESSENCE of interest" in general and of private interest in particular. But my opponents will not fail to point out that Engels in the above quotation only once, at the beginning, raises the question of the ESSENCE of interest, and throughout this huge quotation speaks of “private interest”. But I do not set out to convince my opponents. I want the reader to reflect on the ESSENCE and AMBIGUITY of the interest.

But each person has his own private interest, and since humanity is divided and at the same time co-operated along class lines, each class, accordingly, has its own private class interest, and the interests of the opposite classes are antagonistic. But all interests ARE UNITED by one thing, namely, that interest by its nature is a minimally meaningful motive for activity, as Marx said "blind natural instinct” or, as Engels said “" interest... represents the highest point... the principle of subjectivity and separation”"

In other words, the interest does not cease to be a "blind natural instinct" even if it is a proletarian interest, for example, to ask the owner to raise the salary, or to drink beer at work, or to quietly break the owner's car. The result of the reign of interest in the proletarian milieu is well shown in the Manifesto. “This organization of the proletarians into a class, and thus into a political party, IS BEING DESTROYED EVERY MINUTE by THE COMPETITION BETWEEN THE WORKERS THEMSELVES."

In order to better understand the nature of interest, it is enough to ask the question: WHAT KIND OF EDUCATION, DIPLOMA, CONVICTION DO YOU NEED TO HAVE IN ORDER TO HAVE INTEREST?

It is clear that any person can have an interest - a child, a bandit, or an alcoholic. Only a specialist, a high professional, is guided in his field not by interest, but by accurate SCIENTIFIC knowledge. The lower the individual's qualifications, the less likely it is that his actions are based on a clear scientific calculation, and not a private interest.

That is why Marx had to create (tautalogy, because communism is already scientific, but it is said for the sake of understanding) scientific communism, because class interest alone is not able to ensure the victory of the proletariat over the bourgeoisie. The proletarian class itself, due to the circumstances that Podolchans write about as unfavorable (lack of free time), is not able to develop anything but an interest, rather blind, in the form of a desire to escape from the hell of wage slavery, with almost complete lack of understanding how this can be done.

Therefore, if the proletariat is left alone with its class interests, its struggle for the realization of proletarian interests will be waged... forever and without the slightest chance of winning. Because of this circumstance, in my works I proceed from the existence of a higher and lower form of motivation for the activities of individuals and entire classes. Among the LOWEST, most PRIMITIVE forms of motivation is INTEREST, among the HIGHEST, most DEVELOPED forms of motivation for activity is a scientifically based and confirmed by PUBLIC practice idea or, in other words, the SCIENTIFIC LEVEL OF PUBLIC CONSCIOUSNESS, embodied in MARXISM-LENINISM, which has not yet been assimilated by the masses.

I think that even the people of Podolsk will agree with me if I say that, judging by their writings, they highly appreciate the role of interest in the development of science. In their opinion, the brilliant creators, including Marx and Stalin, were motivated by interest. However, since I know for sure that neither Marx, nor Stalin, nor, especially, Spartacus, Newton, Carnot, Laplace, Marat, could personally tell the Podolchans anything about the motives of their activities, I do NOT BELIEVE the Podolchans ' word. But I was convinced that the people of Podolsk themselves are guided in their activities, first of all, by interest, and not by science.

Of course, podolchane can refer to the fact that in the works of the classics there are many cases of appeal to the class interest of the proletariat. But what else is there to appeal to, when Marxism has not yet been assimilated by the proletariat, and the struggle on the basis of interest still brings the proletariat closer to the struggle on the basis of science, i.e., to victory. Today, too, we STILL have to rely on the class interest of the proletariat, since the leading analysts of the working department of the MK RKRP and even the entire Podolsky theoretical group could not rise above their interests.

Opponents prefer to laugh first.

For me, the content of Podolchan's answer is a clear confirmation that people whose consciousness is infected with the most primitive form of motivation, i.e., interest, are extremely aggressive about the need to replace interest with scientific knowledge.

Podolchane write: "It is ridiculous to say that you can become a dialectician only after having previously studied all areas of science. Of course, expanding your horizons allows you to better understand dialectics. There is no doubt that. to create a dialectical method, one needs the encyclopedic knowledge that Hegel, Marx, Engels, and Lenin possessed."Again, the green crocodiles fly "nyzenko-nyzenko". Podolchane first laugh, and then... above yourself. After a good laugh, they admitted that creating a dialectic requires encyclopedic knowledge. It's warm again. But don't be happy.

"However," the Podolchans write further, " the discovery and development of dialectical materialism would be worth nothing if only specialists in all fields of science, culture, and production could master this method.” Podolchane, as soon as they imagine that " in science there is no pillar road and only the one who is not afraid of fatigue, climbs its rocky slopes...", as soon as they read that " you can become a communist only when you enrich your memory with the knowledge of all the riches that humanity has developed...” , so their mood immediately falls, and they begin to fight for the right to call themselves dialecticians before they acquire encyclopedic knowledge, although this is exactly what should not be done, because in any encyclopedia, along with wealth, there are piles of anti-scientific trash, arranged by paid professors in alphabetical order, not causal order. In short, every worldly experienced person, or child, who has read the fable "The Fox and the Grapes” will understand why the people of Podolsk are so rebelling against the need to master" the knowledge of all the riches that humanity has developed." Apparently not in the teeth.

"On the contrary," the Podolchans continue, " dialectical logic allows you to master any area of existence (science, technology, the laws of social development). Dialectical and historical materialism make it possible to analyze the current situation and use it to restore socialism. Therefore, it is necessary not to reinvent the wheel, but to master Marxism, studying the works of the titans, and learn to apply the knowledge gained”"

It's just a matter of business. It turns out that you will master the works of the titans, and then you will easily master “the knowledge of all the riches that humanity has developed”. Podolchans think that it will be much easier for them to master the works of the titans, especially dialectics, than “to master the knowledge of all the riches that humanity has developed".

They did not understand that the Communists had taken upon themselves the burden of acting for the practical reconstruction of the life of all mankind on the basis of ALL OBJECTIVE PREREQUISITES. Without understanding this, the Podolchans suggest that the communists be the vanguard in the transformation of all humanity without knowing EVERYTHING that is necessary for such a transformation, from love to space exploration. Podolsk residents, as noted earlier, did not understand at the time of writing their answer that the struggle for general education is the most important component of the struggle for dialectical education, that mathematics is a special case of dialectics, that after studying mathematics in good faith, especially higher mathematics, you have ALREADY PARTIALLY joined dialectics. And for a good connoisseur of higher mathematics, there are no special problems in understanding physics and chemistry, as special cases of materialism. Studying " Capital” According to Marx, you actually comprehend historical materialism by the example of one of the modes of production. Etc.

Podolchane did not notice that some "prodigies" teenagers graduate from the most prestigious technical institutes and universities. But the whole world practice does not have a SINGLE case where a person at the age of, for example, 25 years is recognized as an expert in philosophy. Not understanding this, podolchane first offer to learn the dialectic, confident that only then they will all the private secrets of the universe will begin to click like seeds.

Therefore, I suggest that young people move from simple to complex, from general education to dialectics, and Podolchans suggest moving from " very simple”, i.e. from dialectics to very complex, for example, to arithmetic or politics.

Podolchans are not aware that the classics of Marxism-Leninism did not leave behind a finished work called "Dialectical and Historical Materialism". We didn't have time. Therefore, if you strictly follow the instructions of the Podolchans and their friends in the infamous group, then all the time will be spent on an unsuccessful search for the work of the classics called "Dialectical and historical Materialism". The task facing the communist movement is to create a work with this name. And podolchane "so comrades", led by small interests, just suggest not to do this, but to study only the " works of the titans”, forgetting that all the publishing efforts of the CPSU, in the field of organizing the study of the works of the classics, turned out to be tragically insufficient.

Practice has proved that it is absolutely not enough to produce one hundred volumes of the works of the classics and organize their formal study. You can only talk about mastering dialectics if you go further than your predecessors, and not only in theory, but also in practice. Nothing else is given.

The state of the modern world communist movement, its disunity and multiparty nature in practice proves that the active "leftists", who haphazardly read the works of the classics on the basis of individual logic, are going... in different parties and movements. And if we do not properly organize the work on the development of Marxism and convince the youth of today that only the RKRP understands the need to develop the methodology of the classics and therefore CONSCIOUSLY moves forward to Victory, then our party will slowly die out, as is the case with the Communist Party. Consequently, without the most intense creative and conscientious work of the members of the RCRP on the fundamental and applied problems of developing the methodology in inseparable unity with the organizational work in the RCRP and beyond, what happened to the organization of the RCRP in Podolsk will happen. It will also "shrink". (And the RKRP - "shrunk" in the end, it was devoured by opportunism and outright Trotskyists).

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anitahorne · 4 years ago

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starmourn-chi-blog · 6 years ago

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In Response to Star Kith, An Essay On by V'el, Viola.

Introduction

Unlike the author of Star Kith, I am qualified as a historian and anthropologist. However, these qualifications do not necessarily make me more or less merited to speak on aspects of the Star Kith than the author. Without question, the author's experience of the Star Kith outmatch my own, but I will take an academic approach to the subject.

Content

The author approaches the discussion of the Fury's interaction with the Star Kith from the perspective of a soldier. The nature of abilities that a Star Kith user is able to call upon makes one ideal for the role of soldier and, indeed, a vast majority of us go on to fulfill that role. For that reason, the soldier's perspective is a vital one to understand, even if it can be limiting.

The author, rightly, cites a connection between the Nanoseer and the Fury—the first being expert in wielding the Void Kith and the second, as both the author and I are, wielders of the Star Kith. But what the other does not examine is what [little] is known of the origins of both the Void and Star Kiths. Although the subject can be examined at length, and has, let us suffice to acknowledge that at one point in history, both the Void and Star Kith existed as a single energy source—the Wild Kith. Thus sets the relationship between Void and Star, and as anyone who studies the stars themselves can tell you, the black hole and the star which mirror these concepts are merely chronological stages in the same energy-life: the star is the existence and burning of energy and the black hole is the absence of such. The author makes the comparison between both in order to suggest that just as the wielders of the Void Kith are known to have their brain functions erode, our own can be overcome by overemotionality. From my own perspective, these relationships are the same but also the opposite. Drawing upon the Void Kith has a deleterious effect on the frontal lobe in that it deteriorates logic pathways, causing the Void Kith user to grow increasingly irrational. On the other hand, the Star Kith instead fills the limbic system with the excess energy drawn from the heart of the star. This excess energy translates into emotion—most commonly performed as agitation, irritation, and anger, although less discussed but equally likely are emotions such as love, hate, fear, and sadness. The relationship between this overemotionality and the martial practice of the Fury is a cyclical one. The author notes the necessity of discipline in order to manage the Star Kith, and this is correct and leads to the necessity of the practices employed by the Fury.

Focus. The Kithblade, Ars Influunta and Ars Ira.

Although the author titles the next two sessions of the essay The Kithblade and The Nature of the Flow (referencing Battleflow), I have chosen to title my response Focus and combine these sections into one. I believe that the Kithblade, like the Ars Influunta and Ira, is a focus, but not the only focus available to the Fury. I feel that the author would agree with my findings, which might only be a different perspective from which to consider them.

While the author compares the Kithblade to an artist's brush, I will instead make the following simile: the kithblade is like the beam focuser attached to the end of a laser barrel. Without the beam focuser, the laser is an explosion of heat and light that is equally capable of destroying itself as its surroundings as whatever it was actually aimed at. All laser weaponry employ the beam focuser to destroy the intended target. The author speaks of the lack of artistry involved in the Ars Fulmina, and while I have a different perspective on it, I will agree that as Ars Fulmina does not employ the kithblade or any of the other foci available to us, it is often unbiased in its wild destruction.

Like the Kithblade is the Ars Influunta, or the martial practice of Battleflow. The Kithblade is a physical object with which the Fury may focus the Star Kith and draw upon specific results. But the Ars Influunta represents a way of focusing the Star Kith through the breath, muscle movement, and blood flow of the Star Kith wielder. Any wielder of the Star Kith will tell you that by moving through different katas of Ars Influunta, we are able to yield very specific results. The author discusses setting the complex rhythms and pulses of the Star Kith through the movement of the body of the Fury and I believe this is exactly what is happening. We tune our bodies into the beam focuser in the above simile.

Likewise, the much more dangerous Ars Ira is an internal technique expressed externally. Without focus, the overemotionality instilled in us by the Star Kith would potentially overclock our limbic systems and we would, quite literally, burn from the inside out, appearing to have our heads explode on our torsos [or whatever equivalent the Star Kith wielding race possesses]. Instead of internally combusting, we employ the careful disciplines of mental focus and battle katas [or rotes, as the author prefers] to create an explosive force which bursts forth from our body with preturnatural speed, not unlike the sudden explosive force of a sun flare. This appears to be purely a powerful martial discipline to the outside observer, and the primary aspect of the trained Fury soldier which is feared by battlefield veterans, but without the ability to unleash our anger this way, we would certainly die as our brains and bodies were not meant to permanently contain the energy of the stars.

Ars Fulmina

I do not agree that the Ars Fulmina is necessarily entirely unfocused. Let us make a comparison instead to the first simile I suggested—the beam focuser. If, instead, we chose to employ a beam splitter we would still be employing a type of focus, specifically that which primitive ballistic weaponry might sometimes refer to as a shotgun. We are still employing a somewhat chaotic spread meant to inflict damage in a wide area and the cost we pay is some unpredictability in the target.

However, we are still aiming our weapons, so to speak. And there are incontrovertibly precise skills which one learns through the practice of Ars Fulmina such as elementally shaping the mutable iriil alloys of the Kithblade.

Conclusion

The author has noted that Furies are a contentious group and are unlikely to agree on many things including our findings. That said, there are certain incontrovertible facts about the nature of the Star Kith and the impact it has on those who wield it, whether through disciplined means, or self-immolating ones.

We are, one and all, associated with the overabundance of burning energy at the core of the stars. This means we remain closely connected to violence, anger, pain, war, and death. Let us speak on the last of these and the association with Star Kith. I am Jin, and my natural understanding of the nature of death is different than many other races and often in contention. You might consider me to be biased, but rather, I feel that I am in possession of knowledge that others cannot hope to ever comprehend. Death is not an end or an emptiness. Death is a transition—a change. In scientific terms, death is not a void, but rather requires an abundance of energy to ignite material and spiritual change. When the Jin die, we choose to launch our corpses into a star because we recognize that star energy is as abundant and powerful as the energy of death. Unlike the practitioners of Void Kith use, we are not guiding echoes of emptiness, but rather the infinite energy of destruction and death. In this, the Fury is living death.

#IC StarKith Fury Starmourn

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robertkstone · 7 years ago

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Rezvani Tank Military Edition Offers Hellcat Power

Ferris Rezvani started creating insane vehicles like the Beast to bring the thrill of an F-4 fighter jet to the ground. From there, the small motor company rolled out its Tank to give civilians a defense driving experience. Now, it’s going one step further by giving us the closest possible MRAP Army driving experience with the introduction of the Rezvani Tank Military Edition.

Rezvani Tank launched in 2017 as a juiced-up Jeep Wrangler with add-ons that made the SUV an extreme utility vehicle. Many of the options for the Tank, such as the FLIR Thermal Night Military-Grade Run Flat Tires, are already included in the Tank Military Edition.

While the standard Tank and new Military Edition pack a 6.4-liter V-8 engine with 500 hp, there’s also an optional upgrade with a Dodge Hellcat-sourced V-8 that cranks out a beastly 707 hp.

Aside from the noticeable power upgrade option, it also receives lots of defensive goodies that bring the Tank to the next level.

For starters, it gets Level 7 ballistic armor, which is strong enough to protect against high caliber weapons and assault rifles. In addition to B7 level glass and body armor, the Military Edition is also protected with underside munition protection and Kevlar heat-protected fiber wrapping on the battery, fuel tank, and radiator.

To deter threats, this extreme utility truck is suited with sirens and an intercom system that includes external speakers and microphones that your neighbors will love. Outsiders are also warned off by blinding lights, smoke screen protection, and a set of magnetic dead-bolts on electrified door handles.

On the inside, drivers can ride comfortably with the leather seat package that comes with ten different style options. The vehicle also offers a Security Survival Kit, which includes gas masks, first aid kits, and a hypothermia kit. Good times.

If you’re ready to enlist, the Military Edition price tag starts at $295,000.

Source: Rezvani

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jonathanbelloblog · 7 years ago

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Rezvani Tank Military Edition Packs a Hellcat’s Heart

Ferris Rezvani first started creating insane cars like the Beast to bring the thrill of an F-4 fighter jet to the ground. From there the small motor company rolled out its Tank to give civilians a defense driving experience. Today, it is taking its next step towards giving us the closest possible MRAP Army driving experience with the introduction of the Rezvani Tank Military Edition.

While the standard Tank and new Military Edition pack a 6.4-liter V-8 engine with 500 hp, there’s also an optional upgrade with a Dodge Hellcat-sourced V-8 that cranks out a beastly 707 hp.

Aside from the noticeable power upgrade option, it also receives lots of defensive goodies that bring the Tank to the next level.

To warn off threats, this extreme utility truck is suited with sirens and an intercom system that includes external speakers and microphones that your neighbors will love. Outsiders are also warned off by blinding lights, smoke screen protection, and a set of magnetic dead-bolts on electrified door handles.

If you are ready to enlist, the Military Edition price tag starts at $295,000.

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jesusvasser · 7 years ago

Text

Rezvani Tank Military Edition Packs a Hellcat’s Heart

While the standard Tank and new Military Edition pack a 6.4-liter V-8 engine with 500 hp, there’s also an optional upgrade with a Dodge Hellcat-sourced V-8 that cranks out a beastly 707 hp.

Aside from the noticeable power upgrade option, it also receives lots of defensive goodies that bring the Tank to the next level.

If you are ready to enlist, the Military Edition price tag starts at $295,000.

youtube

The post Rezvani Tank Military Edition Packs a Hellcat’s Heart appeared first on Automobile Magazine.

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spiked-watch-blog · 7 years ago

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Libertarian Humanism or Critical Utopianism? The Demise of the Revolutionary Communist Party

Dave Walker, New Interventions, Vol.8 No.3, 1998

WELL, it’s now official. The Revolutionary Communist Party is no more. According to the editorial in the March 1998 issue of LM (née Living Marxism), the RCP has been wound up. The reason is simple. What Marx wrote ‘is in many ways less pertinent now than at any time in the past century and a half’. Marxism is all about revolution, ‘and of what relevance is that’, we are asked, when ‘the working-class movement has been consigned to the heritage museums and the only people likely to be storming palaces are tour parties of sad little pilgrims worshipping the ground that Princess Diana walked on’.

We had been warned. Towards the end of last year, Channel Four outraged the fragile sensitivities of the Green movement with its series Against Nature, three programmes which challenged many of the fundamental tenets of Greenery, such as population growth, industrialisation, global warming and animal experimentation. Green spokesman George Monbiot went ballistic, accusing the series of being a conspiracy organised by the RCP because it featured Frank Füredi, the party’s founder and chief theoretician (Guardian, 18 December 1997). Things became interesting with Füredi’s reply in the next day’s issue. He carefully steered around his long-running central involvement with the RCP, saying that he had not been interested in party politics for the last seven years, that his last four books couldn’t be considered as Marxist, and that he considered himself a ‘libertarian humanist’. The day after that, the paper reported Martin Durkin, the Against Nature producer, saying that the RCP had been dissolved a year previously. Not known as an RCP member or supporter, it’s not clear how he was privy to such information.

Another pointer was when ITN, in its libel case against LM over what the journal considered was misleading reportage on the war in former Yugoslavia, charged it with having the ‘improper motive’ of ‘fuelling its campaign of pro-Serbian propaganda ... thereby hoping to further the cause of revolutionary communism and/or Marxist ideology’. This, said LM’s Helen Searls in the November 1997 issue, was a ‘caricature’ of the magazine’s politics, and it was not clear what annoyed her the more: that ITN was misrepresenting LM’s formally neutralist stand on the Yugoslav wars, or that LM was being associated with ‘the cause of revolutionary communism and/or Marxist ideology’.

Observers of the left-wing scene had noticed that over the last few years, the RCP, which ever since its formation in 1981 had always enjoyed a high public profile, was engaged in what can only be described as a steady drift away from any recognisable political engagement, which has ultimately led to the virtual abandonment of any concept of recognisable politics altogether. For the past year, the monthly Living Marxism has been marketed under the anonymous and meaningless title of LM, and is almost exclusively concerned with heaving brickbats at the liberal media, censorship, the intrusion of the state into people’s lives, and its latest theoretical discovery, the ‘culture of low expectations’. The occasional pieces on more obviously political issues serve as incongruous reminders of a barely-remembered past amongst the increasingly repetitive and narrowly-focused material that fills the magazine these days.

Up until the March 1998 issue, there had not been any open renunciation of Marxism, but that the initialisation of the magazine’s title was not an accident or a mere question of style was borne out by an article by Füredi in the LM for May 1997:

‘In today’s circumstances class politics cannot be reinvented, rebuilt, reinvigorated or rescued. Why? Because any dynamic political outlook needs to exist in an interaction with existing individual consciousness. And contemporary forms of consciousness in our atomised societies cannot be used as the foundation for a more developed politics of solidarity.’

What has happened is that we have been hit with ‘the decline of subjectivity’; ‘humanity has effectively been recast in the role of object to which things happen that are beyond all control’. So what can we do? Well, not much, it seems. Such concepts as class struggle or socialism ‘are abstractions that remain external to an environment where the very belief in the human potential faces scorn and cynicism’. Politics in the accepted form are out:

‘Those of us who want to do something face a more fundamental problem: how to strengthen the conviction that we have the potential for changing our circumstances. Whether this is done through appealing to self-interest or idealism or a belief in some higher purpose than survival is neither here nor there. There is a need to regroup all those who understand that when human beings cease to play for high stakes, to explore and to take risks or try to transform their circumstances, the world becomes a sad and dangerous place.’

This is, of course, an implicit rejection of Marxism. By appealing to people on the basis of ‘self-interest or idealism or a belief in some higher purpose than survival’, and trying to round up all those interested in playing ‘for high stakes’, exploring or taking risks, Füredi is effectively negating the Marxist axiom that the working class is the universal class through which the interests of humanity as a whole can be expressed; that through the working class seizing power and leading the fight for socialism, the liberation of humanity can occur. The working class as the potential liberator of society is rejected in favour of an amorphous agglomeration of people who are in favour of trying ‘to transform their circumstances’, a vague concept which can mean anything to anyone. Accepting (as he does) that classes still exist is of no help here, as his seemingly magnanimous concession to today’s class-riven society may at first suggest. If this new strategy is not based upon a particular class, then any class is eligible to join in.

Although he’d written the introduction to the RCP’s reprint of the Communist Manifesto a couple of years back, in his editorial in the March 1998 LM, Mick Hume assures readers that he’s not writing yet another commemoration of this now obsolete work. Nevertheless, it’s well worth looking at the Manifesto, because of what Marx wrote in it about the critical-utopian socialists who appeared during the early years of capitalism. Marx said that because of the undeveloped nature of the system, they could see class antagonisms and the ‘action of the decomposing elements in the prevailing form of society’, but the proletariat ‘offers to them the spectacle of a class without any historical initiative or any independent political movement’. He went on to say that these people, wishing to improve the lot of ‘every member of society’, appeal to society as a whole ‘without distinction of class’, and end up appealing to the ruling class: ‘For how can people, when once they understand their system, fail to see in it the best possible plan of the best possible state of society?’

As the twentieth century draws to a close, LM recognises that classes still exist, but the damage inflicted on the labour movement is so great that it in effect sees the proletariat as a class ‘without any historical initiative or any independent political movement’. Moreover, if we are to regroup all those who understand the need ‘to play for high stakes, to explore and to take risks or try to transform their circumstances’, then why not appeal to those who have some clout in society?

But who, exactly? Time and again LM has informed us that the capitalist class has lost confidence in itself and its system, and hides behind the banalities of mission statements. (Maybe, but it still knows how to attack the working class. But who wants to read about the class struggle and other boring remnants of the past?) If we are to believe what we read in LM, those with real influence in society, those who are in the vanguard of the culture of low expectations, are those whom the magazine attacks the most — the liberal media stars, the ‘politically correct’ brigade, the massed ranks of counsellors, social workers, anti-smoking campaigners, non-governmental organisations, and so on, whose misanthropic and pessimistic attitudes have corroded society as a whole.

So where can the former members and supporters of the now-defunct RCP go now? Organising events like the recent three-day conference on free speech with a wide assortment of media personalities, famous novelists, stand-up comedians, fashionable artists and computer games designers may keep it going for a bit. There’s scope for individual members or supporters in carving out a career in the academic or media world, having a book published, or getting a website put on-line, but just what sort of longer-term perspective the group can possibly have is unclear. It seems that the former RCP is operating as some kind of umbrella organisation for a slew of think-tanks on a wide range of topics, largely concerning the media, censorship and regulation. Whilst cultural issues are obviously an important area for study, you can’t maintain for long anything resembling a political organisation solely on these grounds.

As for ideological direction, the editorial of the March 1998 LM says that its agenda is ‘based on a firm belief in the much-maligned human and individual potential’. Fair enough in and of itself, it is woefully inadequate for any coherent political orientation, and, having rejected Marxism and thus losing the theoretical stability that it provides, the ex-RCP may well fragment with bits flying off in all manner of strange directions. Because the RCP eschewed the usual left-wing tactics of critical support for and entry into reformist organisations, it is unlikely that many of its adherents will end up following the course of many disillusioned Marxists into the byways of reformism.

One possible trajectory is right-wing libertarianism. As I mentioned in the last New Interventions, not a little of what appears in LM is disturbingly reminiscent of this trend, a political cul-de-sac if ever there was one, but one that could appeal as happily as liberalism or Marxism to ‘a firm belief in the ... human and individual potential’. Stripped of any concept of class-based collectivity, the reinvigoration of subjectivity and the individual called for by LM could easily in practice result in the disinterment of that classic petit-bourgeois myth, the rugged individual.

How long can the former RCP continue down its chosen road? Although small organisations, not necessarily of a political nature, can produce a magazine for years, decades even, without much evidence of means of support, LM’s very professional production doesn’t come cheap, and its recent evolution must have taken a heavy toll on its circulation figures, as there cannot be many people willing each month to read an ever-increasing number of tracts on an ever-decreasing range of topics. Assuming that the organisation remains in one piece, I can’t see LM attracting any wealthy sponsors who will help keep it going. Nor can I see any political or intellectual current in Britain adopting the former RCP as its think-tank in the way that New Labour has used the Marxism Today wing of the Communist Party of Great Britain. Even if the ITN court case doesn’t finish LM off, lack of direction and a declining audience could well do so.

If the ex-RCP does not fall apart, its recent development and the absence of any obvious political perspectives will almost certainly lead to many of its remaining adherents drifting away out of politics altogether. Many will feel that there is little point in working in an organisation that has no clear objectives, and will use their talents in areas that they’ll see as more personally rewarding. If the admission by former RCP leader Rob Killick in the March 1998 LM that he wishes to emulate Bill Gates in being ‘successful, rich and clever’ is typical of his colleagues, this implies that it was not particularly ‘clever’ to have spent all those years flogging papers on street corners, attending interminable meetings, seeking out contacts and paying good money after bad in dues, when one could have been involved in so many other enjoyable and perhaps more lucrative endeavours.

Of course, the RCP’s renunciation of Marxism is not the first of its type, nor, unfortunately, is it likely to be the last. It’s not unknown for the organisations that have the most accurate but pessimistic prognoses to end up junking revolutionary politics, and the RCP’s assessment of the state of the labour movement at the beginning of the 1990s was considerably more accurate than those of other groups, if also more pessimistic. Then, in a typically one-sided way, it proceeded to view the decrepit state of the labour movement as the demise of the working class as a potential revolutionary force, and came to the stunningly original conclusion that Marxism is obsolete. From opposite ends of the left, Living Marxism and Marxism Today drew the same dismal conclusion! The contrast between the RCP of yore and its fading into oblivion is a nicely ironic illustration of its theory of the ‘culture of low expectations’.

Left-wing groups that are perceived as having gone off the rails often slough off fragments claiming to act in the groups’ true tradition. Once or twice, a group’s leader has drifted off into unwelcome territory, leaving behind, as Max Shachtman did, a number of erstwhile supporters claiming fealty to the leader’s self-betrayed heritage.

Neither of these criteria applies to the RCP, even though its withdrawal from working-class politics was more rapid and thoroughgoing than anything we’ve seen in many a decade. Whilst the party has shrunk considerably, its leading and secondary cadre appear to have remained intact, suggesting that there has been remarkably little dissension over what is not a minor tactical shift or a strategic rethink, but a fundamental political and philosophical reorientation. One cannot rule out the possibility that there might have been some grumbling, perhaps amongst those not so heavily involved in the media and culture arenas, but there have been no visible signs of it in LM. Anyway, disgruntled RCP members and supporters have usually disappeared off the political scene, rather than attempt to form or join another organisation.

Never popular, to put it mildly, with other left-wingers, the RCP did do some high quality theoretical work that often earned the praise of otherwise hostile critics, and it did challenge many of the left’s sacred cows, and pointed out quite a few of its weaknesses. Although it will be tempting for people to joke about the original RCP of the 1940s being a tragedy, and the recent one being a farce, now that the latter has openly repudiated its entire political tradition, and entered upon the road to almost certain oblivion, it will be a shame if there is nobody around to keep people aware of the positive aspects of its past.

#RCP #revolutionary communist party #living marxism #spiked

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