The Corona-virus and the Communists Today

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An invitation to an open debate among proletarian internationalists


From D-M-D’ no. 15, Special edition, May 2020. English translation from A Free Retriever’s Digest.

coronavir imgWhat is 'familiarly known' is not 'properly known'. In the process of knowledge, the most common way to deceive oneself and others is to assume something as known and accept it as such.” (G.W.F. Hegel)

Being aware, with Lenin, that “without revolutionary theory there is no revolutionary movement”1 means for the communist vanguard a precise assumption of responsibility.

When, in the years of affirmation of the highest phase of capitalism (imperialism), revolutionaries proclaimed the alternative between socialism and barbarism, the latter appeared as the terrible future that the capitalist mode of production prepared for humanity by its very mode of functioning. Socialism, however, starting from the same capitalist contradictions, presented itself as a prevention of barbarism and as the promise of a finally human society.

Today, almost 50 years after the beginning of the structural crisis of the third cycle of capital accumulation, barbarism, more than a menacing potential, unleashes its force throughout the planet, in an immense increase.

Such are the tensions that reboil within the current mode of production, that the shadow of the common ruin of the struggling classes, in the absence of a response from the workers, is increasingly taking on the character of a catastrophe. Permanent war, brutal exploitation, violent domination, devastation of the conditions of life on Earth, radical forms of alienation, are the inhuman everyday life of the workers.

Many old formulas of the Third International have long shown that they do not know how to respond to the problems that capitalist society poses today. Its interpretative schemas, as well as most of those of the Communist Left of the twentieth Century, are no longer sufficient or adequate today.

As a reminder: the hermeneutical grids in which to frame the events of historical-social reality are not theory. The theory is a form of human praxis, which, of course, also produces coordinates that allow us to place and understand the phenomena, but it does not end there.

The problem arises in particular when coordinates are confused with rigid schemes and theory is downgraded to a relationship between subject and object, with which the former takes possession of the latter.

Not so, when recalling the first Thesis on Feuerbach, with which Marx explains that:

“The main defect of all hitherto-existing materialism — that of Feuerbach included — is that the Object [der Gegenstand">What is to be done? (Burning questions of our movement) (1902)

[i">Theses On Feuerbach (1845)

[i">I. Dogmatism And “Freedom of Criticism”.