Seven Theses on Anti-Capitalism for After Carnival

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By JOSÉ RAIMUNDO TRINDADE*

Breaking with capitalism is the only condition of human vitality

We arrive at these times in a different social and technological configuration. 2023 is a mark of the intense and continuous life of the interaction between the existential and the dissolution of everyday life. Nothing is calm, contrary to appearances, anxiety seems impossible for those who know that “half a word is enough for a good connoisseur”. By the way, Carnival is an excellent time to take note of our temporal limits and to think about ways out of the enormous historical valleys.

Brazil is the best example of a liquid form, as Zygmunt Bauman thought, validated and coordinated from a dispute over power and serenity that represents the villainy of a society crippled by the violence of subjected and submissive people. The center of the social dispute in the world is resolved in seven theses, we will summarize them and their development will be later, together with seven other texts:

(i) Economic liberalism conditions capitalism for the last forty years, integrating the social reproductive logic with the complete loss of human physical reproductive bases, the dissociation between the social human and the cognitive human.

The last social moment in which the wild and futile liberalism became the glorious form in the power of the empires we had two wars that could eliminate humanity, will it be if we reach a new turning point, as Karl Polanyi, a beautiful liberal thought, of the impotence of civilizational existence, the problem is that it is now very difficult to survive the atomic winter.

(ii) The world ceases to be a creative version of all of us and a perception of the destructive imagination of our sensitive techniques arises, the human imagination becomes established by a set of technologies that minimize historical construction and value the snapshot, say If so, it deepens the Marxian perception that capitalism establishes that “everything that is solid melts into air”.

Let's go deeper into this perception of the young Marx and Engels. The limits of current society, called modernity, integrate two formalities: the continuous contract and mercantile circulation. The contract is signed institutionally and based on a fetishism of equality between individuals. In the german ideology, Marx had already made evident how the commodity becomes the most fantastic social form, by producing a fantasy of ideological acceptance of social inequality, something more perfected than religious belief.

It is in this central sense that capitalism becomes the greatest religious belief, something that lays bare the prophets of capital, from Joseph Schumpeter to John Maynard Keynes, however much they wanted to accuse the old Marx of any religious prophetism, but it was them and their disciples who built faith in capital and the infamous world of the moneyed.

(iii) As part of this loss of human cognition, we have technology's increasing dominance over the human ego. Gradually, existential anguish takes hold and all human creation becomes part of a spiritless mechanism. Thus we arrive at the point where social reproduction is invalidated by the maximum value of technique, with humans striving to exist and maximum gains being attributed to the unknown lords of the market in the form of controllers of stock exchanges or buyers of debt securities. state-owned.

(iv) Social logic walks very close to what Karl Polanyi called the “satanic mill”, a very specific condition of the interaction between social development and barbarism, a characteristic of many moments of capitalism. It can be said that actors of bourgeois thought, such as John Maynard Keynes and Joseph Schumpeter, represented the ideological protection of this system, always thinking of a kind of systemic eternity: something figurative of the destructive and creative world that is capitalism.

The destructive elements of this system are very strong, environmentally it is a condition of complete volatility, it requires more and more violations of nature, subjecting the maximum relationship of social life to the minimum of the biological existential proposition, something that integrates our continued capacity to violate the sensible world.

(v) Our fifth thesis is about progressive disinformation, what is it, the perception of human construction was the constant or growing humanization of nature and the perspective of new projects, something so necessary even for the limit of human interaction, everything requires projects and at most a social plan that suggests our short-lived times and long-term strategic thinking.

(vi) Laughable time has become the maximum, now nothing will be possible, only the validity of the instantaneity of Ideas, minimal ideas. In the present time, unfortunately, humanity has reduced itself to non-reading and the most oblique way of reading messages, we are back in the days of sloppy days and, worse, a society dominated by mechanistic technologies. Thus, we are already dominated not by artificial intelligences, but by the dumb robotic mechanism of the very financial world.

(vii) Finally, the last thesis refers to biological difficulty. Until now we have been beings of biotic construction, with double interaction: organic and interactive. From some point, in the XNUMXst century, we had a new conditionality, totally inorganic and only partially internal to the human body, something that deepened and is destined to the flow of an external humanity.

In general, the theses raised do not resolve the depth of the problems raised, whether there will be the continuity of humanity, and even the question of the limits of social existence, but we have to resolve these elements, including to maintain our minimum existence. Breaking with capitalism is the only condition for human vitality, there is no way we can maintain our existence if we maintain this vampiric form of existence. How long we can exist as a civilization depends on breaking with capitalism and building a new human sociological condition.

*Jose Raimundo Trinidad He is a professor at the Institute of Applied Social Sciences at UFPA. Author, among other books, of Critique of the political economy of public debt and the capitalist credit system: a Marxist approach (CRV).

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