(VIDEOS) VIOLENCE VERSUS EMANCIPATION
FLASHES (PART THREE)
By Franz J. T. Lee
applying dialectical logic and by even
venturing beyond its internal, systemic, universal limits, Franz tries
to explain that Violence and Peace are just two different sides of the
very same historical process. This Janus-faced, democratic-fascist
monstrosity has to be annihilated in its total capitalist, imperialist,
corporate quintessence, to be transcended by creative, creating
emancipation, by natural-social humanity. The opposite, the negation of
Violence is not Peace. As Marx explained it already a century and a
half ago in his article 'The Jewish Question', the 'superation' of both
social processes, which determine and perpetuate themselves, is Human
Emancipation. Below we are publishing the third part of a series of
Franz's videos on this urgent topic and enlightening excerpts from
previous publications which definitely will blaze the trail to
understand the current globalized terror and terrorist globalization.
SEE THE VIDEOS, PLEASE CLICK ON THE LINKS BELOW.
REVOLUTION AND EMANCIPATION (A)
REVOLUTION AND EMANCIPATION (B)
PART THREE: REVOLUTION AND EMANCIPATION (C)
Venezuela: The Serpentine Road
Bourgeois Revolution to Proletarian Emancipation
By Franz J. T. Lee
third millennium the global belligerent conquest of 'Humania South',
especially of the Caribbean, Central and South America, by the United
States of America, is in full swing. However, on the historic world
stage, in the wake of a possible systemic capitalist collapse, an
inexorable Pyrrhic war is raging that is threatening to devour the
super powers themselves. Poignantly, in political consonance with Rosa
Luxemburg, Oscar Wilde has portrayed the quintessence of the
'American Revolution' and of its disgraceful aftermath:
"America is the only country that went from barbarism to decadence
without civilization in between." 1)
About the revolutionary legacy of the USA, Simon Bolivar hit the nail
on its head:
"The United States appear to be destined by Providence to plague
America with misery in the name of liberty” 2)
However, a specter is haunting the United States of America and Europe:
-- the specter of the Bolivarian Revolution. All the great powers "have
entered into a holy alliance to exorcise this specter": Pope and Obama,
Merkel and Sarkozy, Goriletti and Uribe. De facto Uncle Sam has already
invaded Colombia and has annexed it militarily. Any sober mind could
note that Venezuela is next on the list of conquest.
Precise bellicose preparations for a full scale attack, organized
internally and externally, are well on their way. The coming
confrontation is not a skirmish between Obama and Chavez, not
ideological shadow boxing against the 'empire', not a vendetta between
Chavez and Uribe, no, it is the logical continuation of the French
Revolution, of bourgeois capitalist democracy, of social intrasystemic
reform, of global imperialism. For us in Venezuela, ever since April
11, 2002, it was (and more than ever still is) a permanent global
anti-capitalist war. It is the immediate urgency to defend and
materialize our planetary 'Matria', our emancipatory matrix.
Beyond doubt, in the name of our Bolivarian Revolution much has been
done for the various social classes, due to well-known constraints, for
some less, for others more. Venezuela is still far away from becoming a
socialist country within a global emancipatory process.
As part of the 'gender' debate, true to Rosa Luxemburg, for us over the
last decade, social reform was a dialectical, quantitative,
pertinent means towards a qualitative end: world revolution, towards
world peace. The perilous revolutionary road towards the Rubicon, to
cross it towards emancipation, indeed is serpentine.
Bourgeois revolution brought about the current productive and
destructive chaos and anarchy. The question remains:
can we poison the black mamba with its own venom, with its nearly
invincible weapon: with revolution?
If not, then what is human emancipation?
With global class struggles how could we transcend, 'transvolve', from
bourgeois / proletarian Revolution to Human Emancipation?
In their 'Manifesto' of 1848, Marx and Engels developed the first
theory of imperialist globalization and scientifically already
predicted the coming global capitalist anarchy, a direct product of the
European bourgeois revolution in its totality:
"Modern bourgeois society, with its relations of production, of
exchange and of property, a society that has conjured up such gigantic
means of production and of exchange, is like the sorcerer who is no
longer able to control the powers of the nether world whom he has
called up by his spells. " 3)
But, what is 'revolution' all about in the epoch of globalization, of
the final collapse of capitalism?
Historically the only revolution which radically transformed all
previous economic, political, social, philosophic, logical, military,
energetic, religious, moral, linguistic and cultural structures and
relations into a single mode of auto-destruction, was (and still is)
the global, bourgeois, capitalist democratic revolution. This unique
planetary process, this revolution outmoded all previous modes of
production. Currently, approximating the Rubicon of earthly existence
and human life, less than one-tenth of humanity has already robbed 90%
of human wealth. In its ravenous zeal to accumulate extra profits this
parasitic elite is striving to materialize 'full spectrum dominance',
is 'revolutionizing' its own belligerent, technological self-demise.
Daily it is producing arsenals of mortal weapons of mass destruction,
ranging from biological arms, like AIDS, ebola, monkey, bird and swine
flu, to HAARP, to electro-magnetic weapons that could cut the planet
nicely into halves ... or to station our only contaminated space ship
near to Venus or Jupiter ... and to hundreds of mortal nuclear weapons
of all fatal categories.
Except the bourgeois capitalist revolution, ever since 1789, why did
all other revolutionary endeavors fail or why did we lose them?
Perhaps, is there something fundamentally strange about social
Centuries ago the revolution formed the conditio sine qua non for the
coming into being of various capitalist classes in Europe; also for
their decisive victory over all the antiquated ruling lords, overlords
and warlords. The success of its most effective discovery, of a
seemingly invincible arm of social combat against a decrepit nobility
and clergy, and later to be launched against obstreperous labor
classes, assured that the outmoded world powers would never return
again to stay and that henceforth as 'turn-coats' or Quislings their
ideologues and mercenaries could be used freely in the service of
capital accumulation, of alienating the workers or, if necessary,
simply to be disposed of as over-productive, archaic flotsam and
jetsam, by casting them onto the titanic capitalist dung-heap of
history. Till today this is part and parcel of the intrinsic logic, the
iron fist morality and reality of world capitalist revolution. Lately
this happened to the Boer ruling classes of Apartheid South Africa.
Accompanied by a Nobel Peace Prize this Herrenvolk was cast into
eternal oblivion. What really got rid of Apartheid in the 'Land of
Sunshine' was corrupt 'Sun City', the capitalist revolution towards
total, totalitarian globalization, towards global Apartheid. Nothing
has revolutionized the world more than the bourgeois accumulation of
Marx's 'Capital' describes the very long history of economic,
capitalist revolution, inter alia, of its exploitation. domination,
discrimination, terrorism and alienation. In the Mediterranean region
and adjacent territories, over more than 2500 years, the brutal
unilateral accumulation of capital, wealth and power, the
'master-slave' class relations, the systemic, dialectical contradiction
'labor versus capital' and the forward march of homo homini lupus, of
history, expressed themselves in various modes, appearance forms: in
the French Revolution (1789), Industrial Revolution (1830) and the
first anti-colonial 'American Revolution' against Britain. In reality,
this was a colonial uprising against the British crown. The 'Boston Tea
Party' and the revolting slogan 'Taxation without Representation is
Tyranny!' formed part of the emerging anti-colonialism which was being
born in the Caribbean and America. Only later it developed itself into
a bourgeois capitalist social revolution per se, as part of the global
capitalist revolution, euphemistically called the 'American Civil War'
or 'American War of Secession' (1861 - 65).
As Oscar Wilde pointed out, there was nothing 'civil' or 'civilized' in
this extension and globalization of imperialism, as had already been
predicted scientifically in 1848 by Karl Marx and Friedrich Engels in
their monumental 'Manifesto of the Communist Party'.
American imperialist barbarism in Iraq and Afghanistan shows what the
famous revolution was all about. More than ever we have to clarify, to
conceptualize what is a social revolution and what it is not. For
classical socialism this is clear, but things are changing very rapidly
nowadays. Adjectives describe essential appearance forms (of a noun),
phenomena of a thing, a concept, relation or process.
Let us look at a simple example:
White snow. Snow is white.
It would be totally absurd to talk about boiling snow. With silvery,
boiling water, we could make a delicious tea, but we cannot make snow
balls with boiling water. This is independent of the fact that both
could be the same thing, could be the same chemical composition, H2O.
It would be absurd to talk about 'national socialism' in Venezuela or
about 'Christian socialism' in the Vatican. How could the bourgeoisie
that invented and made the revolution with and against the proletariat
now be confronted by the proletarian revolution. Did the revolution
change? Do we have to update our arms?
This proletariat is a product of the bourgeois accumulation of
capital, of capitalist economic, political and social revolution.
Because there is no living substitute for healthy, human thinking and
thought, isolated words, written phrases, even language, do not think
for us, they are just imperfect social tools. Only Pavlov dogs,
'speaking tools', radio and TV apparatuses, cell phones, 'think tanks',
walking encyclopedia, Zombies and angels are exempted from acting and
thinking. They do not need to worry about making the revolution or to
Surely we are free to call our ideas, thoughts and acts, in any
language, in any words, by any name. Practice, ideology, freedom,
socialism or democracy are words that we often use in political life,
but they could become virulent breeding grounds, degenerate seeds of
confusion, propaganda, mind and thought control; as such they lack
stringent decision, incision and precision. On the battlefield, in the
'war of ideas', they result in sinister, anti-emancipatory, repetitive,
reactionary, barren practices.
Concepts like 'revolution' or 'socialism' are superstructural historic
expressions of their specific age; different words could portray the
very same idea or thing; some words even change into their very
opposites. Fascist ideology and propaganda use semantic tricks to
confound the ordinary working people. For example, from the 'Manifesto
of the Communist Party' (1848) till the October Revolution (1917), cum
grano salis, politically the following words as described in socialist
literature were practically used as synonyms: a Marxist, revolutionary,
communist and Social Democrat. Today the former and the latter are
total opposites, arch-enemies.
However, semantics is not the apple of discord here. The problem for
Venezuela, for the Bolivarians, is scientifically to act and
philosophically to think the revolution, is to understand what is its
ideology and practice, and to surpass all these as praxis, theory and
'human emancipation' (Marx).
This we have to do pretty fast, from its Colombian military air bases,
the Yankee 'plague' (Simon Bolivar) is already pointing its arms of
mass destruction at Caracas.
Hence, continuing with our central topic, what is the difference
between the general word 'revolution' in any language, and the
philosophic concept 'rivoluzione' or 'rivoltura'?
The latter were coined by the emerging bourgeoisie during the
Renaissance. It is really all fair in love and war. Shakespeare's
Juliet had a sweet taste of this theoretical dilemma:
'Tis but thy name that is my enemy;
Thou art thyself, though not a Montague.
What's Montague? it is nor hand, nor foot,
Nor arm, nor face, nor any other part
Belonging to a man. O, be some other name!
What's in a name? that which we call a rose
By any other name would smell as sweet ..." 4)
Names and words are not identical to living, flowing contradictions,
relations and realities. In globalized imperialism there exists no
eternal, absolute truths to be learned by rote as quotes, proverbs,
catechisms, prayers or dogmas. In many educational institutions
and socialization centers we still are producing 'Pavlov dogs', we are
destroying the brains, the weapons, of our children; we are making them
easy prey to the fascist 'rainbow revolutions', to the Murdoch empire,
to the Mental Holocaust, to mind and thought control and
Without thinking and thought no emancipation!
The bourgeoisie knew that it could not make its revolution with
Zombies, they needed their Maquiavelli, Adam Smith, Hobbes, Galileo,
Kant, Hegel, etc.
In the epoch of globalization, in the mode of mass destruction, all
scientific and philosophic working class struggles urgently necessitate
'praxical' incision, theoretical precision and 'transvolutionary'
These are the central arms to emancipate ourselves: a new invisible
logic, invulnerable science, invincible philosophy, the novum per se.
Per aspera ad astra! Who does not aspire towards the unthinkable will
never reach it!
Historically, at least as dialectical negation of capitalism, forming
real and true anti-capitalism, as socialists, we could learn much from
the stringent capitalist revolutionary modus operandi and modus
vivendi. They only understand their own language, 'full spectrum
dominance', the law of the guillotine, decadent terrorism. If social
reform, millions of prayers, peaceful resistance and beautiful
fraternal dialogues ever could stop United States war planes from
bombing us and thus would leave our natural resources intact, then only
'military humanism', white phosphorous bombs and depleted uranium
ammunition would disappear from the face of the earth. However, alas,
war criminals always first shoot and then ask questions. E
contrario, emancipators are peaceful, they always behave
civilized, that is why we have eternal peace talks, everlasting
dialogues and a shortage of coffins and graveyards. Now and then David
wins a battle against Goliath, but the price, the million casualties,
is too high, and thereafter? After such heroic battles what is the
Socialist Republic of Vietnam or Algeria today? Did we eliminate
capitalism? What is going wrong? Our Bolivarian Revolution, our ALBA,
Worldwide in every respect we have to be superior to world
imperialism, but ... how to acquire this proletarian strength and power
in a limited 'spacetime'? Should we change the latter?
Hiroshima and Nagasaki, Gaza and Falujah remind us of over five
centuries of exploitative labor pain, of bourgeois revolution. To
construct the world market, the Bermuda Triangle of 'unequal exchange'
(Samir Amin), no massacre, no genocide, no pillage were great enough to
accumulate capital and profits, to satisfy power megalomania. Since
Miletus, the Periclean golden age, the Spanish Inquisition, the
European Conquest, no world religion, no ruling class ideology were
holy enough to destroy millions of promising brains, to cast them into
the Moloch of the superstructural Mental Holocaust.
In his "Elegy Written in a Country Church-Yard", Thomas Gray in elegant
poetic fragrance is reminding us of the immense cruelty of these
cardinal and capital crimes against toiling humanity who never had any
real future, who never had the chance to blossom, who were nipped in
the bud. Till today millions of hopeful young persons are perishing in
the toxic consumerist air. In 'favelas' and ghettos millions of 'lost
souls' are vegetating in dire misery, eternal poverty and are being
rotted out by means of military man-made epidemics and pandemics. What
tremendous human vis vitalis, eros, libido and orgone are concentrated
in billions of human beings, this creating, creative force
progressively is being annihilated by a small power elite. What the
masters most fear is that these masses, their 'speaking tools'
could one day become class conscious creators and emancipators.
Western, European and Christian culture, civilization and colonization
guaranteed the success of capitalist revolution on a world scale.
Thomas Gray tells us about this hidden human force:
"Full many a gem of purest ray serene
The dark unfathom'd caves of ocean bear:
Full many a flower is born to blush unseen,
And waste its sweetness on the desert air." 5)
Now, what relevance does the above have for us, for Venezuela,
for the Bolivarian Revolution?
Thomas Paine, for a long time an 'illegitimate', atheist founding
father of America, in a Cartesian doubting spirit, ... that could
also be applied to the very ideology of the bourgeois revolution
itself, ... emphasized:
"A long habit of not thinking a thing wrong gives it a superficial
appearance of being right. " 6)
Yes, this is the repetition of diatribal lies until the very authors
themselves believe in their own hoaxes, in the devil, 'terrorism', Bin
Laden or Al-Qaeda. In the critical spirit of Ludwig Feuerbach, Paine
was very clear about where to begin with the 'cultural revolution'; he
did not trust in the marauding golden calf, in the divine dollar. Long
before Karl Marx he stated:
"All national institutions of churches, whether Jewish, Christian or
Turkish, appear to me no other than human inventions, set up to terrify
and enslave mankind, and monopolize power and profit. " 7)
In the same bourgeois democratic revolution Francisco de Miranda was
fighting to realize liberty, equality and fraternity. The honorable
inscription of his name in the Arc de Triomphe in Paris demonstrates
his relevance in word and deed towards revolutionary enlightenment. Of
course, the utopian and scientific socialists had hoped that the
revolution would not stop half way, would not be a betrayal of the
human rights of global workers. However, in the very origin of the
terms 'revolution' and 'revolver' we find the Janus-head of bourgeois
revolution itself, its anti-feudal and anti-proletarian core, the
suppression of workers' struggles. Ever since, the revolution expresses
the intrasystemic dialectics, the laws of motion, the process of
reckless accumulation of capital of this world order.
Now, revolutionary change can and must come only from within, anything
else is 'terrorism', there is no exit, no exodus, no 'exvolution' from
globalization, from corporate imperialism. Capitalism is an anarchic,
chaotic closed mode of production.
Now we have a slight idea about revolution. Finally, let us take an
etymological sojourn through the barren wilderness of bourgeois
revolution. In words and concepts like Religion, Reform, Renaissance or
Recession, generally 'Re-' means to return, regress, repeat, to come
back in circular or cyclic form; like a rat race on a spinning wheel.
The verb 'volver' means precisely the very same motion. Hence
revolution is a double negation, a bodyguard of capital and a social
guardian of the imperialist status quo ante rem and of the corporate,
establishment in re.
During the feudal Middle Ages, in the city-states of Northern Italy the
verb and concept 'revolver' and 'rivoluzione' or 'rivoltura' were
created to express the bourgeois battle to gain political power against
the outdated clergy and archaic nobility, but also to suppress the
revolts of the upcoming workers. In the superstructure of the
Renaissance the social concept 'revolution' coincided with the economic
birth of 'labor houses', of the homo faber, of primitive factories, of
capitalism as a future dominant mode of production. In the same way as
the scientific and technological revolution was advancing, the
bourgeoisie by means of the Reformation and mechanical materialism
progressively was liberating itself from religious obscurantism and
began to formulate its own secular theories of social revolution, as a
desired, human, class act. After the betrayal of the bourgeoisie, by
casting the workers out of the revolutionary benefits, the Industrial
Revolution brought misery and poverty to the European working classes.
In 1848, in the midst of various revolutions, Marx and Engels
formulated the theory and program of 'human emancipation', the
Manifesto of the Communist Party'. This is not a credo or dogma, it is
a historic document to update, to renew, to rejuvenate.
Now, this is enough 'praxical' food for theoretical thought and enough
theory for emancipatory delicatessen. Here in The Andes, facing Pico
Bolivar, that is losing its snow cap, with reference to the above, to
the urgent 'transvolution' from bourgeois revolution to creative
emancipation we will continue with our critical opinions and analyses
next time. 8)
4) From Shakespeare's Romeo and Juliet, 1594.
8) Meanwhile, also see: http://www.franz-lee.org/files/