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Dumb and Dumber? (aka, Marxism and Anarchism)

4 comments

Bakunin (L) and Marx

I have been reading a recent debate between an Anarchist and a Marxist and it strikes me as amazing that two people with such opposing views both manage to miss the point. Communism is NOT the aim of mankind — it is an entirely insignificant transit point; how both debaters manage to forget this is staggering. Of course, both spent an enormous amount of time rehashing the 19th Century. (Yes. They cleared up that dispute — NOT.)

Proudhon, Bakunin, Marx and Lenin likely never had as many differences in real life as these two had quoting them. I am sure Proudhon was never as confused about what Marx believed as these two were about what either believed. Why frigging debate if you can’t even agree on basic facts? Does it make sense to debate what fact are facts?

Okay, we have the Paris Commune — Proudhonists ran it, Marx thought it was the bees knees — how the heck can you argue over it? The whole life of the Commune was about 60 days; but Marxists and Anarchists have spent the next 140 years arguing about it. Really people? 140 year argument over a two month failed experiment? Yes, the French take their politics seriously, but this is ridiculous. I took a PoliSci-101 course that lasted longer than the Commune. This really isn’t about differences over the Paris Commune, this is a bunch of dominant male types who each want the other to submit. This is all about who gets to fuck whom in the ass — and who has to bend over.. Admit it. The Paris Commune has nothing to do with this. Marxists and Anarchists get in a room, and immediately they have to unzip their flys and compare wee-wees.

There ain’t a dime’s worth of difference between Marxists, Anarchists and Libertarians. They are all marginal and insignificant. They make up for their complete insignificance by proving how pure they are, and how corrupt or stupid the other two are.

While each are trying to prove how more against the State they are than the next guy working people are voting for GOP or Democrat fascists. CLUELESS! The last thing a worker wants in this country is for you to take her Fascist State away. The Fascist State can abuse her, humiliate her, spy on her, and send her child home in a body bag; but as long as the check is in the mail, she’s all good.

The failure to understand how important it is to the worker that the Fascist State continue at all costs is the what is killing communism. We keep operating on the assumption that the workers have to be dragged kicking and screaming into the voting booth. It ain’t so. The proletariat is as much a political class as the bourgeoisie — and this implies each fights for control of the State.

Anarchist don’t want to recognize this fact; so they reject politics. Marxist cannot see the implications of this fact; so they embrace it. We have to recognize both the fact and its implication — if we want to move forward. The proletariat will be the last defender of the Fascist State. Ask a 99er, if you do not believe me, they are crying for help. Ask a home owner under water. Ask a public employee. Our people are being crushed by Capital, and are looking to Washington to save them! The irony of that shit is stunning: the Fascist State exists only to make it possible for the worker to be crushed. And, this is not something that can be argued away — you cannot convince the unemployed that Washington cannot help them.

Just try it sometime and prove it for yourself.

Anarchists have to learn you cannot build a non-exploitative society from below or as a series of small communities, syndicates, etc. Not in present society, where raw materials come from Africa, components come from Asia, and finished products roll off the line in Germany, to be sold in Altlanta. There is a single global instrument of production and it is global. You will not convince the vast majority of the society to go back to the pre-industrial age. Marxists have to explicitly recognize the implication of political action: it is antithetical to human development and voluntary association.

How you thread the needle on this is beyond me. Political action is both necessary and the opposite of what we are trying to accomplish. But, if you are not willing to even face the question, how do you ever find the answer to it?

Marx’s bottom line, worst case scenario was total global economic meltdown all at once and simultaneously in every nation. The mass of proletarians, facing an extinction level event, would figure it out. He spells this out in the German Ideology in 1846. He really doesn’t pull any punches on his argument. It is bleak and terrifying. Essentially, he says: “You will figure it out, or you will die — in any case that is where capitalism is headed.”

Everything he speaks about after this is just trying to avoid the worst case scenario — how to avoid it by political action. Perhaps, “avoid” is the wrong word — “anticipate” the outcome through political action of the proletariat. His differences with the Anarchists simply revolves around this, but, for us, it is of no significance whatsoever. If the railroads where still the cutting edge of technology, there might be a basis for argument between Anarchist and Marxist.

“MIGHT”

I say “might”, because in action there was no difference — as shown by the Commune, when reality takes over bullshit ends. But, the railroads are not cutting edge technology, and 70 percent of the population do not live on farms anymore. We are no longer in Kansas.

The conquest of political power by the proletariat is NOT on the agenda — in almost every nation, the proletariat is now the largest class. Political power is held entirely by this class, through the Fascist State — a state founded on wage slavery, but, ruled by the slaves as slaves, and for the perfection of their enslavement.

To my mind the question is “How does political action lead to the abolition of political action, i.e., abolition of the State.” And, I am serious about this: gone are the courts, democracy, the minimum wage, OSHA standards, the Marines, Social Security, the whole nine yards — everything must go.

Try to explain that to the average workers and be prepared to be called a lunatic — it doesn’t even figure in politics. You might as well argue for the mandatory conversion of Southern Baptists to Islam. Tell the average worker that money is completely unnecessary in present day society and watch the smoke rise off her head.

“Well, how would we eat?” She’ll ask, as if she eats money.

The articles I wrote were thought pieces — what does anti-politics look like? How do you use the State to abolish itself? How do you use political action to put an end to politics?

The libertarians are correct that you have to run against the Fascist State. But they are silly to think you can start with the minimum wage. What nonsense — this works for no one but a tiny handful of wealthy owners of capital. If you want to run against the Fascist State set Social Security in opposition to the vast military empire of the Fascist State. Which do you think people will choose? Set Medicare against debt service.

You have to prove getting rid of the Fascist State ends poverty and unemployment — not makes the misery of the population greater. Libertarians are also giving a Stateless society a really bad name. People are confusing it with untrammeled rule of Capital, not the abolition of wage slavery. If that is how you want your message to be understood, fine. But, don’t be surprised when you are frustrated.

Try going to the black community saying: “We want to get rid of public schools first, then dismantle the empire that’s starving you?” Black people are all about public education — teaching a slave to read was once illegal, folks. I can’t imagine why Libertarians want to make it easy for Democrats to tighten a hold on black people, unless they hope to appeal to the racist reaction among whites.

So, I have a question: Do Libertarians have a “Southern Strategy” too?

I got this message while writing this post:

ASAJ1874: ReThePeople the people need to boycott the voting booth and instead help the system collapse under it’s own bloated weight.

My response was succinct:

@ASAJ1874 When you get that to work, let me know.

Come on people, wake up!

Comments

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  • Michael

    I think I agree with what you are saying. You cannot simply go up to someone and say, “Quit your job, free yourself from the fascist state!” Anarchy starts with education, not action. Most people can’t grasp the concept of a society without a military, parliament or corporations. So by telling them they must fight the state, without knowledge as to why, is counter-productive.

    That being said I really don’t think we will ever see large scale anarchy. Perhaps maybe a few small societies will make themselves known to be free of all control. There really is not much one can do except try to educate people on what anarchy stands for. One must always remember to enjoy life, and treat people with love and respect.

    On a side note, I always laugh when people say I’m a communist. Firstly I point out to them that I’m not, and that in fact, I’m an anarchist. Then I find myself asking them why they think communism is so bad.  They reply with the usual, “Do you want really want to live in a place like communist China or Russia???!!” It really shows the success of propaganda. Most people will say they do not support communism. Not because they’ve researched what it stands for, and don’t agree with it. It’s because they’ve been told by the government and public education that, “Communism is bad!” I find myself re-educating them to the fact that; Russia and China were not communist nations, they were socialist nations. And then ask them if they even know the definition of  Communism.

    “Be excellent to each other.”
    -Bill S. Preston Esquire

    • http://twitter.com/ReThePeople Jehu

      The point I hope to get across to activists is that the historical division between Marxism, Anarchism and Libertarianism is an anachronistic hangover. How and under what conditions working people should or would take control of the State and wield it in their own interest was settled decades ago. The only question we should be addressing now is how and under what conditions this State gives way to voluntary association.

      People debate these issues as if we are still back in the 19th Century. It is bizarre to read a debate between Marxists and Anarchists discussing whether the State should be seized or simply smashed, when the working class has been in control of the State for a century or more. It’s like these folks never joined the 20th Century, much less the 21st.

      • http://twitter.com/MerlinYoda MerlinYoda

        So I’m guessing neither side even touched on how how labor unions are among the top 10 political donors then … or how SEIU was backing OWS (or at least the part of the movement that was shouting for more hand-outs from the government). Even though some points of an argument can certainly be made apart from any temporal frame of reference, application of that argument generally cannot. For example, what point would there be to give even more political leverage to labor across the board when large labor unions already lobby our government to such a degree. Granted the argument could be made that those unions don’t really have laborers interests at heart and laborers which are not members of those unions must be given more power but I don’t see that happening  without increasing the power of those in the unions as they are still in the laborers subset and, in the end you just wind up having to increase their power in proportion with every other laborer and exacerbate the problem.

        It also would have been be interesting to hear their take on some more current events … like Micheal Moore’s reaction when that CBS reported asked if he was, because of his personal net worth, among the top 1% and Moore replied by completely dodging his question and calling him “punk media” and their take on his political leanings based on that statement. Personally, I’d label him as a statist and classist hypocrite as he profits from pointing out all these problems and all his solutions are at least implied that “government must fix this” (which will, in all likelyhood, only make things worse more than it does better) yet he will say that he’s the opposite of what his actions suggest he is.

  • http://twitter.com/MerlinYoda MerlinYoda

    For purposes of transparency, I’d like to state that I consider my political stance to be primarily a libertarian one. I’d much rather refer to my self as a “liberal” as I like to err on the side of individual liberty, but, thanks to a long string of statists that called themselves “liberal” and totally screwed  up the historically established definition, I cannot do so without either pre-pending “classic” to that word or having to explain how the politicians that refer to themselves as liberal should really be “neo-liberal statists”

    I admire various tenants of anarchism  in the sense of utterly removing the interference of the State from our day-to-day lives. I can even understand and sympathize(?) with the anarcho-socialist and the anarcho-communists in their desire to craft a society where everyone has the ability to work due to various levels of communal ownership and are not “wage slaves” (although I think “wage servant” would be more apt as it implies some level of voluntary decision as opposed to being put into that position via direct force by another person). I’d also agree that *a lot* of people are too tied to their favorite statist-friendly programs and/or regulations … everything from Medicare, to Social Security, to minimum wage, to federal funding of education that allows localities not to raise taxes to cover their school district expenses at the cost of some loss of local control and beyond. Despite your decent analysis of the situation, I think you may have overlooked another “weakness” of moving towards stateless society (or nearly-stateless in the case of libertarians, of course). The one thing I rarely see addressed is what effect freeloaders, cheats, or just any category of social ass-hattery have on such a system. Now, without a massive state and the public handouts provided by that state, I think both libertarianism as well as any political system that calls for abolition of a central state don’t have to worry much about freeloaders per se. Support to these freeloaders would be through the choice of some private individual or organization and not through handouts to individuals largely through forcibly seized assets. Freeloaders of the state depend on the state to be a faux Robin Hood. I say “faux” as Robin Hood’s “stealing from the rich to give to the poor” was to offset the injustice of the King (i.e. the state) was the lower class into and keeping them in poverty while handing that tax money off to his wealthy royal court buddies and, by contrast, the various entitlements and federally funded programs that are supposed to “lift the poor out of poverty” will “steal” from the rich and give to the poor by way of the state to compensate for *perceived* injustices rather than objective, demonstrable ones. Also putting Robin Hood in the sphere of the state makes *no* sense as Robin Hood acted to *counteract* the state’s injustices, not add to them by reversing the directional flow of forcibly seized assets.

    As far as dealing with “cheats” (i.e. fraudulent people) this is where I start to see libertarian systems and completely stateless ones diverge. Granted, this is highly dependent upon the structure of the stateless society being discussed but I would think a stateless society would have a little more trouble dealing with fraud than a society that had a state only as large as was necessary to protect one’s natural rights to life, liberty, and the fruits of one’s labors (most commonly “property” … not necessarily in the land-based sense). In a libertarian society, there would still be a court system in place to sue those de-frauding the public for their own short-term gain. Now even in a stateless society, word will likely  get around at some point about the fraudulent party’s act and no one will what to have any business with them; however, in a stateless society I see no way of re-compensating the fraud victims and penalizing the con-artist by confiscating all his ill-gotten gains. I guess the community could agree to form a posse and take that money by force, but are the not then simply the shadow of the state they’d abolished?Finally, as far as dealing with other “social asshattery”, which could probably be summed up as any act that directly degrades the natural rights of another person, I see libertarian principles start to diverge even more from those that fall under the umbrella of a stateless society. Included in ”social asshattery” would be non-defensive physical assault (especially when it results in injury), abduction, rape, theft, and murder … basically acts that most any respectful and rational people would tend not engage in. I struggle to see many options available in dealing with such issues without having some state-like force behind that act to the ends of either deterring such acts or holding those that perpetrated those acts accountable with at least the intention of a repeat offense. For, example let’s say a serial rapist from parts unknown comes upon an anarchistic collective. At first there is little cause for alarm as the stranger seems normal and his criminal past is not known as he has not yet been caught. One day the rapist re-offends but is caught in the act by another member of the collective. What is the response to this criminal act? Is there some form of public trial? If there is no trial or the rapist is found to be guilty, is the rapist separated from commune in some manner (e.g. exile)? Is the rapist threatened with imprisonment or death if they return? Is there any exception to this (say to visit a dying relative)? If they lie about this exceptional case and re-offend, what is the consequence then? I cannot answer any of these questions without falling back on some aspect of force that is found in the centralized state … the only only difference is that the act is done on behalf of “the commune” rather than “the government”.

    James Madison wrote in the Federalist No. 51 that “If men were angels, no government would be necessary” and certainly, if this were true, what point would government rightfully serve if there were none that would do ill to another. Such is the perfect case for a stateless society. He goes on to say that “If angels were to govern men, neither external nor internal controls on government would be necessary” such that if those in government perfectly upheld our natural rights and served to protect us from those fellow of our fellow human beings that would do ill to us than we would not need to worry about that government becoming a source of such ills. Seeing as we are not ruled over by angels, it would seem that is those offences committed by government are that which proponents of a stateless society would seek to end. However, Madison recognizes that we are neither angels, nor are we ruled by them and, as such, that any government entails man ruling over man and, as such, the greatest difficulty lies in having to “first enable the government to control the governed; and in the next place oblige it to control itself (by way of the governed).” (content in parenthesis is my own added commentary)