Revolutionary fragments from che
It is not a question of how many kilograms of meat are eaten or how many times a year someone may go on holiday to the sea shore or how many pretty imported things can be bought with present wages. It is rather that the individual feels greater fulfillment, that he has greater inner wealth and many more responsibilities.
sacrifice
Let me say, with the risk of appearing ridiculous, that the true revolutionary is guided by strong feelings of love. It is impossible to think of an authentic revolutionary without this quality. This is perhaps one of the great dramas of a leader; he must combine an impassioned spirit with a cold mind and make painful decision without flinching. They cannot descend, with small doses of daily affection, to the terrain where ordinary men put their love into practice.
The road is long and full of difficulties. At times, the route strays off course and it is necessary to retreat; at times, a too rapid pace separates us from the masses and on occasions the pace is slow and we feel upon our necks the breath of those who follow upon our heels. Our ambition as revolutionaries makes us try to move forwards as far as possible, opening up the way before us, but we know that we must be reinforced by the mass, while the mass will be able to advance more rapidly if we encourage it by our example.
This is the first heroic period in which men strive to earn posts of great responsibility, of greater danger, with the fulfillment of their duty as the only satisfaction. The man of the future can be glimpsed in the attitude of our fighters.
Then comes the stage of guerrilla warfare. It is carried out in two different environments: the people, an as yet unawakened mass that had to be mobilized, and its vanguard, the guerilla, the thrusting engine of mobilization, the generator of revolutionary awareness and militant enthusiasm.
Note the appearance on the scene of politicians capable of mobilizing the public, but if it is not an authentic social movement, it will have the same life span as its promoter or until the rigors of capitalist society put an end to popular illusions. Man is often guided by a cold ordinance which is usually beyond his comprehension.
I shall now attempt to define the individual, the actor in this strange and moving drama that is the building of paradise, in his two-fold existence as a unique being and a member of the community.
I believe that the simplest approach is to recognise his un-made quality: he is an unfinished product. The flaws of the past are translated into the present in the individual consciousness and constant efforts must be made to eradicate them. The process is two-fold: on the one hand society acts upon the individual by means of direct and indirect education, while on the other hand, the individual undergoes a conscious phase of self-education.
In order to build paradise, a new man must be created simultaneously with the material base.
His image is as yet unfinished; in fact it will never be finished, since the process advances parallel to the development of new forms. Discounting those whose lack of education makes them tend toward the solitary road, towards the satisfaction of their ambitions, there are others who, even within this new picture of over-all advances, tend to march in isolation form the accompanying mass. What is more important is that people become more aware every day of the need to incorporate themselves into society and of their own importance as motors of that society.
He will thus achieve total awareness of his social being, which is equivalent to his full realisation as a human being, having broken the chains of alienation.
This will be translated concretely into the reappropriation of his nature though freed work an the expression of his own human condition in culture and art.
In order for it to develop in culture, work must acquire a new condition; man as commodity ceases to exist and a system is established that grants a quota for the fulfillment of social duty. The means of production belong to society and the machine is only the front line where duty is performed. Man begins to free his thought from the bothersome fact that presupposed the need to satisfy his animal needs by working. He begins to see himself portrayed in his work and to understand its human magnitude through the created object, through the work carried out. This no longer involves leaving a part of his being in the form of labour power sold, which no longer belongs to him; rather, it signifies an emanation from himself, a contribution to the life of society in which he is reflected, the fulfillment of his social duty.
For a long time man has been trying to free himself from alienation through culture and art. He dies daily in the eight and more hours during which he performs as a commodity to resuscitate in his spiritual creation. But this remedy itself bears the germs of the same disease: he is a solitary being who seeks communion with nature.
It is only an attempt at flight. The law of value is no longer a mere reflection of production relations; the monopoly landlords have surrounded it with a complicated scaffolding which makes of it a docile servant, even when the methods used are purely empirical. The artists must be educated in the kind of art imposed by the superstructure. The rebels are overcome by the apparatus and only the exceptional talents are able to create their own work. The others become shame-faced wage-workers or they are crushed.
Artistic experimentation is invented and is taken as the definition of freedom, but this "experimentation" has limits which are imperceptible unit they are clashed with, that is, when th real problems of man and his alienated condition are dealt with. Senseless anguish or vulgar pastimes are comfortable safety valves for human uneasiness; the idea of making art a weapon of denunciation and accusation is combatted.
If the rules of the game are respected, all honours are obtained- the hours that might be granted to a pirouette-creating monkey. The condition is not attempting to escape from the invisible cage.
sacrifice
Let me say, with the risk of appearing ridiculous, that the true revolutionary is guided by strong feelings of love. It is impossible to think of an authentic revolutionary without this quality. This is perhaps one of the great dramas of a leader; he must combine an impassioned spirit with a cold mind and make painful decision without flinching. They cannot descend, with small doses of daily affection, to the terrain where ordinary men put their love into practice.
The road is long and full of difficulties. At times, the route strays off course and it is necessary to retreat; at times, a too rapid pace separates us from the masses and on occasions the pace is slow and we feel upon our necks the breath of those who follow upon our heels. Our ambition as revolutionaries makes us try to move forwards as far as possible, opening up the way before us, but we know that we must be reinforced by the mass, while the mass will be able to advance more rapidly if we encourage it by our example.
This is the first heroic period in which men strive to earn posts of great responsibility, of greater danger, with the fulfillment of their duty as the only satisfaction. The man of the future can be glimpsed in the attitude of our fighters.
Then comes the stage of guerrilla warfare. It is carried out in two different environments: the people, an as yet unawakened mass that had to be mobilized, and its vanguard, the guerilla, the thrusting engine of mobilization, the generator of revolutionary awareness and militant enthusiasm.
Note the appearance on the scene of politicians capable of mobilizing the public, but if it is not an authentic social movement, it will have the same life span as its promoter or until the rigors of capitalist society put an end to popular illusions. Man is often guided by a cold ordinance which is usually beyond his comprehension.
I shall now attempt to define the individual, the actor in this strange and moving drama that is the building of paradise, in his two-fold existence as a unique being and a member of the community.
I believe that the simplest approach is to recognise his un-made quality: he is an unfinished product. The flaws of the past are translated into the present in the individual consciousness and constant efforts must be made to eradicate them. The process is two-fold: on the one hand society acts upon the individual by means of direct and indirect education, while on the other hand, the individual undergoes a conscious phase of self-education.
In order to build paradise, a new man must be created simultaneously with the material base.
His image is as yet unfinished; in fact it will never be finished, since the process advances parallel to the development of new forms. Discounting those whose lack of education makes them tend toward the solitary road, towards the satisfaction of their ambitions, there are others who, even within this new picture of over-all advances, tend to march in isolation form the accompanying mass. What is more important is that people become more aware every day of the need to incorporate themselves into society and of their own importance as motors of that society.
He will thus achieve total awareness of his social being, which is equivalent to his full realisation as a human being, having broken the chains of alienation.
This will be translated concretely into the reappropriation of his nature though freed work an the expression of his own human condition in culture and art.
In order for it to develop in culture, work must acquire a new condition; man as commodity ceases to exist and a system is established that grants a quota for the fulfillment of social duty. The means of production belong to society and the machine is only the front line where duty is performed. Man begins to free his thought from the bothersome fact that presupposed the need to satisfy his animal needs by working. He begins to see himself portrayed in his work and to understand its human magnitude through the created object, through the work carried out. This no longer involves leaving a part of his being in the form of labour power sold, which no longer belongs to him; rather, it signifies an emanation from himself, a contribution to the life of society in which he is reflected, the fulfillment of his social duty.
For a long time man has been trying to free himself from alienation through culture and art. He dies daily in the eight and more hours during which he performs as a commodity to resuscitate in his spiritual creation. But this remedy itself bears the germs of the same disease: he is a solitary being who seeks communion with nature.
It is only an attempt at flight. The law of value is no longer a mere reflection of production relations; the monopoly landlords have surrounded it with a complicated scaffolding which makes of it a docile servant, even when the methods used are purely empirical. The artists must be educated in the kind of art imposed by the superstructure. The rebels are overcome by the apparatus and only the exceptional talents are able to create their own work. The others become shame-faced wage-workers or they are crushed.
Artistic experimentation is invented and is taken as the definition of freedom, but this "experimentation" has limits which are imperceptible unit they are clashed with, that is, when th real problems of man and his alienated condition are dealt with. Senseless anguish or vulgar pastimes are comfortable safety valves for human uneasiness; the idea of making art a weapon of denunciation and accusation is combatted.
If the rules of the game are respected, all honours are obtained- the hours that might be granted to a pirouette-creating monkey. The condition is not attempting to escape from the invisible cage.
posted by CaptainGoldStar at 4:40 AM
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