The place of the Communist Manifesto in the elaboration of the Marxian idea of the post-Capital

In the text that follows we argue that the basic Marxian ideas concerning the type of society supposed to follow the demise of capitalism are contained in the Manifesto in a condensed form.

Accordingly, the first section offers an outline of what type of society the Manifesto envisages for the future as well as the conditions necessary for its appearance while the second section relates these ideas to Marx’s other texts.

In this paper post-capitalist society signifies what Marx calls a “Society of free and associated producers” “” also, indifferently, “communism” or “socialism”[1] “” based on the “associated mode of production.” This “union of free individuals,” the crowning point of the self-emancipation of the immediate producers, where individuals are subject neither to personal dependence, as in pre-capitalism, nor to material dependence, as in commodity-capitalist society, excludes, by definition, state, private ownership of the conditions of production, commodity production and wage labour. The Manifesto indicates, in a condensed and concise fashion, the essential elements of the envisaged new society as well as the objective and the subjective conditions of its realization.

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Drive your cart and your plough over the bones of the dead

Drive your cart and your plough over the bones of the dead
Autor: John Holloway[1]

“Drive your cart and your plough over the bones of the dead.”[2]

That is my response to those[3] who criticise my book[4] for being anti-historical. This article is not a defence of the book: I can think of nothing more boring. We need to drive the argument forwards, not backwards. Books, like revolutions, cannot be defended: they go forward or they die.

I Drive your Cart

Spit on history. History is the history of oppression told by the oppressors, a history from which oppression conveniently disappears, a history of Heroes, of Great Men.

Spit on history. History, even our history, is a history in which the struggle against oppression is invaded by the categories of the oppressors, so that it too becomes the history of Heroes, of Great Men, of Marx, Engels, Lenin, Trotsky, Stalin, Mao.

Spit on history, because it is the great alibi of the Left, the great excuse for not thinking. Make any theoretical or political argument about revolution and the response of the Revolutionary Left is to bring you back to 1902, to 1905, to 1917, to 1921. History becomes a whirlpool, sucking you into the details of lives long dead. Present political differences become translated into disputes about the details of what happened in Kronstadt over eighty years ago. Anything to avoid thinking about the present, anything to avoid assuming the terrible responsibility that the future of the world depends on us and not on Lenin or Trotsky.

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¿Han reescrito Michael Hardt y Antonio Negri el Manifiesto Comunista para el Siglo XXI?

Por Slavoj Žižek | 2001

Capitalismo no es sólo una época histórica entre otras. En cierto modo, el alguna vez de moda y ahora medio olvidado Francis Fukuyama tenía razón: el capital global es “el fin de la historia.” Un cierto exceso que era mantenido bajo control en la historia anterior, percibido como una perversión localizable, como un exceso, una desviación, es en el capitalismo elevado al principio mismo de la vida social, en el movimiento especulativo del dinero que engendra más dinero, de un sistema que sólo puede sobrevivir revolucionando constantemente su propia condición, es decir, en que la cosa sólo puede sobrevivir como su propio exceso, excediendo constantemente sus propios constreñimientos “normales.” Y, quizás es sólo hoy, en el capitalismo global en su forma “posindustrial”, digitalizada que, para ponerlo en las términos hegelianos, realmente el capitalismo existente está alcanzando el nivel de su noción:

quizás, uno debe seguir de nuevo el viejo lema antievolucionista de Marx (a propósito, tomado literalmente de Hegel) de que la anatomía de hombre proporciona la clave de la anatomía del mono – esto es que, para desplegar la estructura nocional inherente de una formación social, uno debe empezar con su más desarrollada forma.

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