Zionism – final stage of American neocolonial metaphysics

Image: Yan Bello
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By LUIS EUSTÁQUIO SOARES*

The defeat of the Zionist culture of American ultra-imperialism is literally a matter of life and death for the people of the world

“I thought those disturbances might originate from the cosmic fried egg.”
(José Agrippino de Paula, PanAmerica, P. 243).

The Sykes-Picot-Sazonov agreement of May 1916 meant, above all, the partition/appropriation of the Ottoman Empire between English and French imperialism. The British were aware that the Palestine region was geopolitically strategic, as it was an intersection point between three continents: Europe, Africa and (Western) Asia.

The letter that Count Arthur James Balfour, British politician and statesman, sent to the most prestigious representative of Zionism, at the time, Lord Rothschild, dated November 02, 1917, said in general terms the following: “Dear Lord. I am pleased to address to you, on behalf of Her Majesty's Government, the following statement of sympathy with the aspirations of Zionist Jews, which has been submitted to and approved by the Cabinet. His Majesty's Government favorably contemplates the establishment in Palestine of a national home for the Jewish people[…].”

This letter, as is known, was named after its sender, Balfour Declaration; and very simply highlighted the manipulative use of Judaism with the aim of guaranteeing the hegemonic presence of British imperialism between Europe, Africa and western Asia, a region extremely rich in energy resources, considering, especially at the beginning of the 20th century, the western inter-imperialist war for monopoly dominance of the “blood of capital”, at the dawn of fossil capitalism, namely: oil, a raw material that would become the geopolitical epicenter of the value chain of goods and services in global economic production.

English imperialism, as we know, was not the first to manipulate the dimension of the sacred with profane objectives. This interface between the transcendental world and the material world is an intrinsic part of all societies based on the exploitation of the working class, which is why they are structured in a metaphysical way, reproducing in destiny (and with it the future) the origin, considering: (i ) that this, the origin, from a class point of view, is represented by the dominant class; (ii) that, destiny, concerns the economic-institutional dimension of society, which must be the image and similarity of the interests of the oligarchy; supposedly transcendental origin.

A metaphysical system, therefore, is always circular and ahistorical, as it circumscribes all societal dynamics, including its future, to the whims of the dominant class, which is why, in itself, a social structure divided between an oppressive class and another oppressed is at the same time secular and religious, constituting itself as an aporia, a category that is defined as a problem with no possible solution, as defined by Aristotle in Book IV of Physics, with emphasis on the aporia of the present time, in the face of the past and the future, since the present is the time that slips through the hands, being at the same time the past and the future, vanishing in each act of being and to be, dialectically.

A metaphysical system is always aporetic, because it is at the same time historical-social and mythological; profane without ceasing to present itself as transcendental. The capitalist mode of production is exemplary, from this point of view. Its origin is capital and its destiny is its expanded reproduction.

Comparing it with other modes of production structured by the oppression of the working class, such as slavery and feudalism, capitalism is at the same time the most metaphysical and secular of all; is the most aporetic. It is metaphysical because everything revolves around the relationship between capital and its self-valuation; all. It is secular because it has no essence, transforming everything into a flow of labor exploitation, including full-spectrum wars, dictators, religious fanaticism, as well as flows of sexual freedom, the fight against patriarchy and racism.

Echoing the book Imperialism: final stage of capitalism, by Vladimir Lenin, the objective of this essay is to analyze Zionism as the metaphysical system of the imperialist phase of capital, especially in its North American version, consisting of a triple aporetic pillar, namely: (1) regarding the relationship with transcendental time, moves from the present to the past, in a theocratic perspective, having as reference the Old testment; (2) regarding the relationship with secular time, it moves from the present to the future, with expansionist objectives in mind, in the first moment, of English imperialism and, in the second, of North American ultra-imperialism; (3) regarding the interface with space, it combines, with regard to its divine origin and its human destiny, with the Mount of Sinai, where Moses would have spoken with the monotheistic volcanic God, who would have said to him: “You you have seen what I did to the Egyptians, how I carried you on eagles' wings, and brought you to myself; Now therefore, if you diligently obey my voice and keep my covenant, then you will be my treasured possession above all people, for the whole earth is mine.”Exodus, 19-4,5).

In general terms, Zionism, as a metaphysical system of the imperialist phase of capitalism, especially in its North American version, unfolds through an aporetic relationship between the mystique of Old testment, the past of the past or the origin of the origin; with the neocolonization of the future, always in motion, in search of the conquest of the promised land, with the planet as a whole as its objective. In the midst of this aporia, there is the history of peoples (or a large part of it), of which a tabula rasa is constantly being created, like a parchment to be permanently rewritten.

This makes Zionism an essentially revisionist metaphysical system, considering: (a) the revisionism of the class struggles carried out by people and also of the struggles for female emancipation, the struggles against racism and the most varied forms of homophobia; (b) revisionism of religious wars, such as the medieval Crusades; (c) revisionism of colonial plundering against original peoples, whether in its European or American version.

In this context, more than Theodor Herzl, the historical character who is at the seismic center of the imagination of the Zionist metaphysical structure is Zeev Jabotinsky, elected in 1921 as a member of the executive council of the World Zionist Organization, being the founder of the Revisionist Zionist Alliance, supported by a school of mercenaries called Betar, dedicated, under the auspices of fascism, to regimenting, arming and training the lumpenproletariat of the period, as well as the lumpen-oligarchy that fled the USSR.

To carry out this analysis, we initially propose an interface with the novel PanAmerica, by the writer and filmmaker from São Paulo, José Agrippino de Paula, a fictional work that can be interpreted as an anthropophagic parody of the Zionist metaphysical system, then identified with the American cultural industry, which elevated and elevates (just consider Google, Amazon, Facebook, Apple, Microsoft) to infinite power the revisionist dimension of the metaphysical system of Zionism.

Zionism as a revisionist power of the imperialist phase of capital

in the novel PanAmerica, published in 1967, José Agrippino de Paula managed to shape the general lines of the metaphysics of the Yankee Zionist era through a satirical fiction of the supposed epic of Book of Exodus, allegorically transformed into the American cultural industry. The narrative begins with a martial and narcissistic narrator self-designated as “I”, a director, in the set of filming, directing the making of an epic film about the Old testment. The focus is the crossing of the Red Sea, led by Moses, played by actor Cary Grant, not coincidentally of English origin; with John Wayne starring as the Pharaoh of Egypt.

The writer incorporated into his plot the most famous actors in American cinema during the period of his writing. They are characters in the narrative, Marilyn Monroe, whom the narrator disputes with the antagonist, the baseball player, Joe DiMaggio, as well as Burt Lancaster, who acts in the film/novel as the Angel of the Lord, not to mention Elizabeth Taylor, Cassius Clay, Harpo Marx and the President of the USA himself, Lyndon Johnson; and many others, including e.g. Don Quixote. The backdrop of the narrative is the period of coups d'état carried out by the USA in Latin America, starting in the 60s, with the main reference being that of Brazil in 1964.

There is a split in the narrative between reality and fiction. The proposal of the narrator “I”, the Brazilian director of the epic about Book of Exodus, is to make an ultra-realistic film, in real time, which led the actor/character, Burt Lancaster, to the scene in which, tied to a string of nylon, acted as the messenger Angel of the Lord, being the object of the following indignation from the narrator: “Burt said that I could make an overprint on the film negative and all the problems would be solved. I got angry with Burt and said that everything he was doing was for the realism of the film, and that the public didn't believe in the imperfect and blurry overprints. I became angrier with Burt when he started talking about the wires. nylon transparent straps that would secure him to the helicopter. I shouted angrily at Burt saying that I intended to put his double in the scene of the Jews escaping, but he was the one who had insisted on being the Angel of the Lord himself” (DE PAULA, 1988, p. 10).

In its satirical dimension, José Agrippino de Paula's novel puts on stage, as a battle of forms, the main power technology of American ultra-imperialism: the omnipresence of studios, so that the entire planet becomes its own studio, as is possible to read in the following excerpt from the narrative: “I left the terrace and was walking in the studio courtyard where a group of extras were playing volleyball. I found Elizabeth Taylor and went for a walk around the studio holding her by the waist” (DE PAUA, 1988, P. 32).

PanAmerica is first and foremost a parodic novel of the American Zionist version, whose Manifest Destiny is implemented in a multitudinous way through the transformation of the world into a studio of studios, in such a way that everything is nothing more than a studio of a previous studio, no matter what dimension life is about, including wars and genocides, since everything is edited, re-edited, like a film with no beginning, no middle and no end, as if it were an eternal exodus and the world a Red Sea, with a revolving door between the past, overdetermined by the mystique of a God and his chosen one, the beloved son, amarican way of life; and a future destined to be the promised time of the coming of the Messiah, which is why in José Agrippino de Paula's narrative the epic filming of the exodus, experienced as if it were the exodus itself, after being interrupted by an accident, is destined for a new studio , this time directly from Hollywood: “When I arrived at the airport I was still taken by my own inertia and the uniform noise of the engine. I walked through the crowds and bars at the airport, entered the square and took a taxi. Thirty minutes later I was in Hollywood and entering studio F. (DE PAULA, 1988, p. 29).

With this proliferation of studios, the work itself is created as a studio of the studios of the Exodus or studio of Hollywood studios, thus shaping, in a paradoxically realistic way, the way in which the cultural industry of American ultra-imperialism continually updates the biblical scene of the Golden Calf, namely: destroying it through its endless editing, manipulating commodity fetishism because, in the kingdom of capital, “everything that is solid and stable melts into thin air” (MARX, p. 43, 2010), especially the history of peoples and the peoples themselves, then “Palestinianized” and, thus , killable, because they are not chosen, because they are not seen in a metaphysical way as the destiny of a divine origin.

This is after all what the mantra of a “rules-based world order” means; a total inversion of everything that exists, especially the history of peoples and countries, conceived as a history of idolaters because populated by gentiles with no origin and no manifest monotheistic destiny. With regard to this last argument, it is necessary to elaborate a parenthesis, to highlight it, considering the following question: what is idolatry within the American Zionist era? Now, if what matters is the circular relationship between origin and destination, idolatry is what remains in the middle. And what's in between? Ultimately, it is the planet Earth itself, the true object of manipulation that must be recolonized by the chosen people, just as God said to Moses: “because the whole earth is mine”, the origin, must also be yours, the destiny.

And why was the English actor, Cary Grant, chosen by José Agrippino de Paula to play Moses? The answer to this question is inseparable from the letters that designate the studios: F, H. Cary Grant in this context, is himself the name of yet another studio, namely: from the present to the past and from the present to the future, namely : the main studio is the Red Sea of ​​Anglo-Saxon hegemony that has as its backdrop the Majesty, that is, God, that is, the king, that is…. his chosen ones, such as Balfour and Rothschild... This is why the Earth turned studio must be infinitely edited, so that Manifest Destiny can be realized: the world belongs to unipolar American Zionism.

The preamble of Zionism: the wars against the celestial empire

Zionism did not emerge at the beginning of the 20th century, having a fundamental military precedent, in the context of the English expansionist/colonialist process, namely: the so-called Taiping Rebellion or Taiping Civil War, led by a fanaticized peasant, Hong Xiuquan, who believed being the brother of Jesus Christ, being mystically predestined to establish the Celestial Kingdom of Taiping, which would extend from the province of Kuang-si, in southern China, to the central provinces, reaching much of the Yangtze region.

The Taiping Rebellion was the bloodiest civil war in the world, having been engineered by English imperialism, which for some time and often surreptitiously sent its Protestant pastors to the interior of China as a way of trying to subdue it, too. by religion or, more precisely, by the overdetermination/imposition/orchestration of religious wars.

In this context, what is evident is the vanguard of English imperialism in the use of its Protestant agents as true Trojan horses wielded with the aim of sabotaging countries and civilizations, destabilizing them. In addition to the strategic-war complex, with a religious dimension, the British, in the 19th century, devised another, the use of opium as a weapon of war, as described by Marx in an article published in the North American periodical, New York Daily Tribune, on May 20, 1853, with the suggestive title of “The revolution in China and Europe”, writing: “The contribution that China had to pay to England for the unfortunate war of 1840, with the immense unproductive consumption of opium and with the destructive influence of foreign competition in the country's manufacturing and with the demoralization of public administration, with the increase of more and more taxes” (MARX, sd, p.17).

From 1839 to 1864, China was the object of three wars organized by England: the First War and the Second Opium Wars; and the Taiping War, of a religious, peasant and messianic nature. A consortium of countries, such as the USA, Russia, France, joined the British to defeat the Celestial Empire, with the aim of plundering it and submitting it entirely to the West, colonizing it through the imposition of capitalist relations of production. , with emphasis on unequal exchanges, in order to generate economic, cultural, technological and also biopolitical dependence.

If, however, we return to Marx's article based on its title, “The Revolution in China and Europe”, it is possible to observe a mistake and at the same time a singular analytical success by the author of The capital (1864). The first (an error of interpretation) was due to the fact that it was based on the assumption that a revolution would occur in China against the last Dynasty of the Celestial Empire, the Qing (1644-1912). It was, in fact, a war without quarter and without limits, carried out by what is now called the collective West against an ancient civilization, still, it is true, structured by non-capitalist economic-social formations. The second (Marxian lucidity) derived from the objectification that the XNUMXth century, the emergence of the imperialist phase of capital, was the historical scenario of the globalization of the colonial-capitalist-imperialist system of the West.

The Western opiate and religious wars against the Qing Dynasty, converging with an insufficient harvest in Europe during the period in question, would cause, according to Marx, a “rise in the prices of meat, cereals and all other agricultural products” (Marx, sd , p.20), resulting in the emergence of a revolutionary process within the European continent, which in fact occurred, with its epicenter in the Popular Revolts of 1848; and everything that followed afterwards with the gradual organization/unity of the working class, with the creation of the International Workers' Association, founded in 1864, referenced in the importance of the globalization of the class struggle and also and perhaps above all, with the emergence of Marxism, the starting from the partnership between Engels and Marx, which began in 1844, because, as Lenin said, in 1902, “Without revolutionary theory there is no revolutionary movement” (LÊNIN, 2010 p. 81).

There is, however, in the dialectic of wars between classes, the side of the owners of the means of production and, in this specific case, the side of English imperialism. It was essential to destroy the revolutionary unity of the working class within Europe. The invention of Zionism was, in this context, more than a reaction, a dialectical synthesis that had as a reference the manipulation of the religious war, also transformed into the opium war. In this case, it was a boomerang effect, Europeanizing and even globalizing the wars carried out against the Celestial Empire between 1839 and 1864.

If, for example, in Critique of Hegel's Philosophy of Right (1843), the young Marx pointed out, at least in Germany at the time, that the criticism of religion, as a presupposition of all criticism, had reached its end due to the fact that religion is “the opiate of the people” (MARX, 2010, p. 145), he did not do so because he was being anti-clerical or defending atheism, typically petty-bourgeois positions. There is no criticism of faith in God in the quoted phrase, but an understanding that religion is part of the culture of the oppressed, in a world brutalized and kidnapped by class oppression.

On the other hand, perhaps it is worth thinking about Marx's unforgettable metaphor, “religion is the opium of the people”, not from the point of view of the oppressed, but from the oppressor, in the era of the emergence of imperialism and the globalization of war. of opium and religious war against the people of the world, starting from the wars that the West waged against China.

The three metaphysical systems of the expansionist West

When talking about the West, however, is it necessary to specify? Which West? That of peasant struggles against feudal servitude? The French Revolution? That of the Enlightenment, understood as the philosophy of the revolutionary bourgeoisie? The popular revolts of 1848? The Paris Commune of 1871? That of the First International? That of the revolutionary theory of the workers of the world, Marxism? There is no doubt: this is the oligarchic West during the period of emergence of imperialism, with British leadership until at most the first half of the XNUMXth century.

 This means that Zionism is a Western metaphysical phenomenon of the imperialist era of capital, the era of monopolistic oligarchy. To better understand the extent of this argument, it is necessary to focus on the history of Christianity, a religion whose believers follow the word of Jesus Christ, the son, having as a reference to be evangelized not the nobles, or the faithful, but the gentiles, the infidels or , to stay in the context of this essay, the idolaters.

It was, therefore, Christianity, a religion with a universal and popular vocation, clandestine within the Roman Empire, which was why Christians were persecuted. Emperor Constantine banned the persecution of Christians in 313, and it was considered an official religion of the Roman State with Theodosius, in 380, a period from which Christianity began to be manipulated by the Roman oligarchy and, subsequently, by the feudal oligarchy, with its Catholic monarchs, followed by entourages and entourages of aristocrats haloed by a metaphysical system with a monotheistic basis, as if they were the legitimate “sons” of God, destined to begin the colonial enterprise with the protagonism of Portugal and Spain.

On October 31, 1517, in turn, Catholic Christianity, with its feudal metaphysics, more than a shock, suffered a revisionism of new times with the 95 theses of Martin Luther, presented in the Castle Church, in Wittenberg. The Protestant version of Christianity emerged, inseparable from the market economy, under the rule of England, with Anglicanism, followed, shortly after, by Lutheran Germany.

In this context, Zionism can be understood as the third moment, within the unipolar and oligarchic West, of religious revisionism, metaphysically representing the imperialist phase of Western capital, having as its origin no longer the son, but the God/father of the Old testment, unnameable, like the solar disk that fascinated Moses, reflected, like the quintessence of commodity fetishism, in financial capital, that master studio at once opiate and religious of unrelenting war against the productive economy.

The American era of Zionism

In the book Seven interpretation essays on Peruvian reality, published in 1928, the Marxist theorist José Carlos Mariátegui wrote the following in the chapter entitled “Ideological theses: the problem of races in Latin America: “The Communist International fought, with regard to the black race, these campaigns to promote black Zionism in Latin America” (MARIÁTEGUI, 2012, P. 400).

 What was the context? After having carried out a detailed study on the ethnic composition of Latin American peoples, with emphasis on the Indians in the Andes and the blacks in Brazil and Cuba, Mariátegui lucidly defended the importance of understanding the economic-social dimension of the problem of races in Latin America, it is not circumstantial that the bourgeoisies encouraged an exclusively racial focus, “avoiding their identity with the mestizo and white proletarians, as elements of the same producing and exploited class” (MARIÁTEGUI, 2012, p. 399).

Now, if Zionism constitutes itself as the metaphysical structure of the imperialist and monopolistic era of capital, in the terms of this essay, it dialectically incorporates both Catholic Christianity (medieval and colonial) and Anglican and Lutheran Protestantism, imposing on all sides the following sentence of death to class struggles from the point of view of the working class and subjected peoples: “Follow the siren call of imperialism, being your own promised land as black, Indian, woman, homosexuality, and amazingly!, also, in was a Yankee, as a fascist, as an extreme right-winger, as a hetero, like white.

If, to be, in this case, is to be the destiny of an origin, in the era of American ultra-imperialism, Zionism, under the guise of American way of life, reissued the Opium and Taiping Wars, taking into account their two periods: the first Cold War, which began in 1947, with the biopolitical paradigm of misguided youth and drug consumption, which in fact intensified during the Vietnam War, with the objective of drugging the Vietnamese and thus subjecting them to a proper military combat.

It was, the first cold war, the period of Manifest Destiny of the Rock And Roll, this pantomime of class struggles from the point of view of work; of the generation Woodstock, of, in short, Zionism that is more than young, adolescent, an argument presented in dialogue with a curious passage from PanAmerica, in which the representative of European cinema, the Italian film producer, Carlos Ponti, engages in an intense anthropophagic dispute with his antagonist, who represents the American cultural industry, DiMaggio. With the victory of the first, he celebrates: “Il gineceu degli adolescenti è di mia proprietà e tutti saranno trasportati a Cinecittà” (DE PAULA, 1988, 322).

The context of the period was one of crisis in American hegemony, with countries like France, for example, accumulating gold in order to escape dependence on the Yankees. José Agrippino de Paula, in the passage in question, suggested the victory of European cinema over the American cultural industry. Cinecittà, more than Italian Hollywood, represents, in the narrative, the secular cultural tradition of European cinema, more realistic and consistent. The most important thing, however, is the word used to designate American Zionism: adolescent, therefore immature, regardless of age, gender and race.

The period of the first cold war of Yankee ultra-imperialism was one of the expanded present, incorporating the past and the future. Daniel Bell called it post-ideological and Fukuyama the time of the end of history. The current moment, in turn, is that of the second cold war, which began, to mark a relevant date, with the end of the Soviet Union in 1991. And why?

The reason is none other than because the first cold war had as its main objective the defeat of the USSR, won not exactly because it became dependent on opium, as at the time of the Opium War against China, but because the United States issued, in in real time and cinematographically a global opiate culture, a true parody of a communist society, because it is anchored in the fetishism of the kingdom of freedom, with the young drugged and bodily emancipated from the guilt produced within European civilization as its metaphysical expression, that is, advertising.

With the end of the Soviet Union, the time has come for Zionism to assume its “true identity”, having above all the Old testment as a ubiquitous reference. The semi-secular studio of the first cold war, and no less metaphysical for that reason, gives way to the endless edition of the Golden Calf or, in other words, the idolatrous, translated as secularism, class struggle, Marxist, China, Russia, Iran , Nicaragua, Cuba, Venezuela, in short, like everything that is not the Manifest Destiny of the Calvinist origin of the Zionist monotheism of Yankee ultra-imperialism.

Thus, the way in which Mariátegui conceived Zionism is revisited, but on an expanded scale, to be edited by the confession of itself, of its separate particularity, as its own, essential, exceptional, chosen place of speech. If at the time of the first cold war, young (adolescent) Zionism still contained a lay and potentially common version (all young people are Manifest Destiny), the most harmful consequence of which was the revisionist cancellation of the past and especially the epic past of struggles of working classes, because, after all, the world was edited to be the age of youth (and period, “and may everything else go to hell”, as Caetano Veloso sang), now it is no longer like that, because it is forbidden to mix yourself; it is forbidden to be secular and, at least in this part of the world called the unipolar West, it is no longer possible to Cinecittà, that is, the cinema of a common, universal, ecumenical language.

The Zionism of puritan and neo-Pentecostal Yankee ultra-imperialism of the second cold war took the West by storm, left and right, with one difference, its version fake leftist, also called culture Woke, is totally atomized and holds the potential for an explosion of collective memory on a scale incomparably worse than the reification of youth in the first cold war, because now more and more men, all men, especially if secular, are being cancelled, especially men of the working class, as well as all whites, straight, regardless of whether their names are those of Marx, Engels, Franz Kafka, Fidel Castro, Che Guevara, Carlos Drummond de Andrade, Graciano Ramos, as well as everything that insinuates itself as a class struggle, from the perspective of the worker and, even if hypocritically say, “now it is the turn of the intersection between race, gender and class”, the latter, class, effectively never comes into play, simply because Zionism itself is edited to sabotage the emancipation of peoples, class struggles , so that the scene of the intersection between race, gender and class is nothing more than an edition; a way of hiding the idolaters of secularity, making use of theoretical juggling.

Zionism and the extermination of “indigenous humanity”

If, on the other hand, Zionism should be analyzed as the imperialist, especially Anglo-Saxon, metaphysical phase of Western expansion, this does not mean that it is a break in relation to medieval-colonizing Catholicism, as well as in relation to capitalist Protestantism. Its studio power implies the possibility of indefinitely updating the oligarchic (and religious) metaphysics of the West. This is why its properly neo-Pentecostal version, with evangelicals, has as its studio function the Zionist evangelization of lay people, of anyone, including Zionists themselves. progres, woke and also Islam, as has been the case for some time with its political version, specifically linked to the project of reinstalling the Caliphate, the basis of the metaphysical militancy of the Muslim Brotherhood since its properly English version, founded by the Egyptian professor Hassan El-Banna, in fact a agent of English imperialism tied to sabotage the Egyptian Revolution of 1919, of a national nature, against the British occupation.

This scenario, if it persists in time and space, will result in the unipolar West being predominantly governed by the extreme right, pushing the left into limbo or, at most, into parliamentary quotas. And so it tends to be because, in the face of the general crisis of Western civilization, Zionism begins to be edited as a total war against the people, against the multipolar world, with the furies of the “new Moses”, reincarnated as fascists in order to hide violently affecting national sovereignty, effective decolonization/de-westernization especially of the three “As”, Latin America, Asia and Africa.

And what exactly is Zionism? It is the new unipolar Crusade of the West, against the peoples, against multipolar humanity, with a specificity, associated with the process of colonization by settlement. That means? It means the model of colonization-foundation of the USA, Australia, Canada and also, in another context, Brazil. It means colonizing the promised land by eliminating the original peoples.

With the advent of Artificial Intelligence and the consequent advancement of robotics and digitalization processes (with its Moses of the algorithm function canceling secular idolaters), driven by nanotechnology and biotechnology, the Zionism of American ultra-imperialism or simply of the Western unipolar world has as its project a recolonization of the peoples of the world, especially from Latin America, Africa and Asia, conceived once again as original peoples and as such they must be decimated so that the Earth, the planet, is the integral destiny of the metaphysics of the Western oligarchy.

Zionism is, therefore, Western racism in its quintessence and its puritan places of speech, as well as its current fascists, within it, are just tools to be edited and re-edited with the neo-Malthusian objective of radical elimination of the planetary population.

In this dystopian scenario, there will be no promised land neither for the issue of gender, race nor class, nor for fascists. After the Zionist Armageddon against the Palestinian peoples of the world, the promised land will be that of the Western oligarchy – and let everything else go to hell! This is what is in place, with the cult of the “cosmic fried egg”, to return to the epigraph of this essay.

We are all Palestinians! And the defeat of the Zionist cultural metaphysics of American ultra-imperialism is literally a matter of life and death for the people of the world – unite!

*Luis Eustáquio Soares é professor at the Department of Letters at the Federal University of Espírito Santo (UFES).

References


The Holy Bible: Old and New Testament. Translation: João Ferrreira de Almeida. São Paulo: Sociedade Bíblica do Brasil, 1993.

Aristotle. Physics. Translation: Guilhermo de Echandía.Madrid: Editorial Gredos, 1995.

LENIN, Vladimir Ilyich. What to do: burning issues in our movement. Translation: Marcelo Braz. São Paulo: Expressão Popular, 2010.

MARIÁTEGUI, José Carlos. The problem of races in Latin America. In.: 7 essays on the interpretation of Peruvian reality. 8th edition. Minerva: Lima, 2012.

SCHMITT, Carl. Political theology. Translation: Francisco Javier Conde and Jorge Navarro Pérez. Madrid: Editorial Trotta, 2009.

MARX, Karl. The revolution in China and Europe. In.: MARX, Karl & ENGELS, Friedrich. About colonialism. Moscow: Editorial Progreso, S/D.

MARX, Carl. Critique of Hegel's Philosophy of Right. Translation: Rubens Enderde and Leonardo de Deus. São Paulo: Boitempo, 2010.

MARX, Karl & ENGELS, Friedrich. communist manifesto. Translation: Álvaro Pina and Ivana Jinkings. São Paulo: Boitempo: 2010.

PAULA, José Agrippino de. PaNamerica. 2nd edition. São Paulo: Max Limonad, 1988.


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  • PEC-65: independence or patrimonialism in the Central Bank?Campos Neto Trojan Horse 17/06/2024 By PEDRO PAULO ZAHLUTH BASTOS: What Roberto Campos Neto proposes is the constitutional amendment of free lunch for the future elite of the Central Bank
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  • Introduction to “Capital” by Karl Marxred triangular culture 02/06/2024 By ELEUTÉRIO FS PRADO: Commentary on the book by Michael Heinrich

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