The attrition of capitalism, the blitz of revolution

Class warfare is fought in three stages

The stage of capitalism
The workers are exploited, suffering in misery and hunger, deprivation, low education. The working people are hit by the owner class in every way. Those who oppose the situation are witch-hunted.

The stage of revolution
The class consciousness and possibly the vanguard ignite the revolution that descends sooner or later into a red terror and after that perhaps a civil war. There are unsurpassed pains and humanity suffers for the idea of a potential gain for the future generations.

The stage of revolutionary aftermath
People are exploited by the regime even more than during capitalism, the system either collapses in a realisation of this absurdity or it slowly changes form and remains a communist state by name only while capitalism resumes in most measures.

The question remains: what was it for?

Anesthetised mass

Marx recognised that the people are anesthetised, but the opium may not be religion after all. It does keep people from awakening to class consciousness even when they know that they are exploited, it keeps them from engaging in destructive and constructive change for the society, that would bring on an emancipation - a dissolution of class differences. 

The opium is stress.

Stress in fact causes a curious level of consciousness, a "semiconsciousness" and cuts the person out from the capacity to think deeply and strategically, one may easily lose the touch with the reality of goals and consequences of one's present activity.

The victim of this illness SICD(stress induced cognitive dysfunction) is stoned by the effects of abusive levels of dopamine and the glucocorticoids in a manner that the person cannot have significant insight to the conditions of being anymore. 

There are mechanisms which place people in conformity to the level of background stress - that is kept artificially high by social games, work related stress, wars, the news and its after effects. After all if people begin to show that they like to engage in search for novelty, think things over and express lack of interest in syncing their dopamine levels with the rest of the half-blind society by repeating its cycles then society corrects them with various measures, like scolding and stressing them further.

The first thesis in this representation is that repeating a different set of procedures or social rituals does not emancipate a person nor a society, it would still be subject to this semiconscious state. A paradoxical condition arises where victims know that their condition is poor and why but they are powerless to change that condition even if they know what might be the solution.  

Second thesis - no social cycle could awaken humans to have more insights but in many cases the cycles and changes in social situation are likely to increase human suffering and exploitation.

Finally as a third thesis: No violent upheaval of revolution can bring light for a society blinded by the capitalists' shining gold, to the point that few if any individuals can see the reality of exploitation, because violent revolutions would burden the social consciousness with enough incentives for stress that the masses would not gain class consciousness through them or for them, instead they would go deeper into the trance of stress and hence get stuck fast in their rituals.

As time passes without revolutions there are two trends. First people lose the usefulness and meaning of their rituals as technology changes society -rituals get devalued. Secondly, there are regular explosions of stress when these rituals do less and and less to sustain the society.

A short solution would begin by looking and attempting to see and understand the world through knowledge maps rather than knoweldge packets needed to perform routines and rituals.

 

  

  

Losing value until the point of loss of sense is reached

One sees a falling loss of quality in many products that once became the favourites of the market and the consuming masses. It is certain that once the capacity of the markets to consume has been exhausted as a fuel for the rate of growth, the product becomes watered down.

It is worth to wonder whether the end of capitalism comes when the basic goods have lost value in terms of quality to the point where they are essentially selling pollutants and excrement, while the prices companies can “reasonably” charge on the market still make the usual profits.
Or will the consumer be pushed to consume beyond that point.

When people lose the sense and still consume what in effect continues to kill and stupefy them they become like zombies who to some extent still live out their past vocations to some minimal extent and in grotesque and pitiably comical ways. For example, when almost all food consumed is made of starches grown from GM corn and proteins gained from GM soy fed GM beef.

Or have we gone past that point of sense and lost it by now?

Loneliness machine

There is a remarkable side-effect of television. While people enjoy the broadcasts they steer ever further from the people they are viewing with. This silence and lack of interaction goes further when watching television keeps increasing and the time spent is not just gluing people to the screens it is almost locking them down - 'imprisoning'. When the workers, housewives or unemployed get a show - they are quite unaware of the hidden leash.
Some of the tv does provoke thought, but is not most of tv either a repeat or a cliche of sorts? When the precious thought does arise - it too is an intrusion into the normal affairs of human communication and should be regarded as a such.
Avoiding tv is almost seen as a kind of blasphemy - not catching on to these little group-psychoses - a vice, a lack of "communication" in a diabolical paradox. To some extent it reduces the harsh talk and heightened tones of voice - a calming effect seems to land in the family, the stress that is released in the interim periods when the tv is shut is cured for a while. The hidden side remains - the very cause of this stress is usually the artificially heightened adrenaline and after that a mix of glucocorticoids that the shows produce in every viewer.
So in conclusion: there are at least three levels of adverse effects - first, the loss of genuine human communication, secondly, the psychological effect, thirdly, the social effect of seclusion from others for hours every day.

(But the same thing works with social media if one does not watch that much Youtube.)

Multiculturalism and the Evil Other

Of course multiculturalism to some extent has nothing as its opposite but the extreme ideologies. These is actually a remarkable solution to the problem of every ideology upto the point where it comes to being. Namely the problem of the need for the perfect Evil Other to vilify, scapegoat and so on a certain social group for the false edification of the position of the ideology for its proponents.
Ideologies up to that point came along with a suffocating inescapability - the image of the other as evil was there in every ideology.
In multiculturalism every ideology is included and accepted as equal. Diversification comes out to enrich the society and the society does become more flexible.  Adherence to a standard or a rule defined by a person in position of power has suddenly become a poor competitor. At one point it develops to a point to overcome resistance to extreme ideologies. Is the result a catastrophy, falsification of the idea of multiculturalism or even a need for something other? One final proposition: multiculturalism begins to fade when the Evil Other resurfaces (as terrorism of course).

Emancipation with or without a revolution

Emancipation in Marxism is grafted onto the idea of a revolution. One does not appear without an other. Why?! What necessitates a violent revolution for emancipation, making one impossible without another.
The proposition is that first revolution, then a complete social change. Perhaps we may turn this on its head and say that some social change is necessary for a revolution. Nothing strange here. Things however turn very strange when an attempt is made to show that both theses can be summersaulted if we perceive a constant social change. Should this show be successful we may stand at the point of irrelevance for the revolution.

The idea is fairly simple. As the social changes we are experiencing a continuous emancipation. At a certain point we are released from any need to provide mortal sacrifices to the cause. Such "smoothification" of the road to a new society may be possible.
An example of an opposite is the social erosion of freedoms – a very real and historical process of social change implies a negative as well as a positive direction for social change. The world history is not necessarily getting better without an opposite tendency. We may equally call this “left” and “right.” A clear problem arises and it is that if we take the anti-totalitarian aspect – both can be negative as in needing sacrifices. Second problem presents a chaotic shift of state - a to-and-fro between the positive and negative.  A third problem is that we remain living in an appearance that we have a positive social change when in fact the show ends sooner or later with the point – it has been negative all along.

  One can easily be an optimist and see the world progressing on a positive curve for our constant social change is fuelled by technological and scientific progress, including the law of accelerating returns.

"...not liberty but extremity."

So writes Jason Farago on Sade as a conclusion. Yet there is no exploration of the sexual without pushing the boundaries. A sense of reliving the beginning is always present and strongly among most people and that, in the bigger picture, is always an attempt to extend what before was unknown and unfelt. Turning the Adam's fall around: how could he be free if he was not to go and look to new lands which were gated prior to taking a bite of the forbidden fruit. While he lost the carefree freedom in the garden he gained something much bigger. This liberty came only with expansion, exploration, a slight poke into the unknown extremity.       While being unambiguous becomes difficult the point here is that either liberty is not opposed entirely to some extremity or there is a dance and mingle between the two.
  Placidity seems a clearer opposition to extremity. The opposite of placidity is vibrancy - and now we have a break because liberty could not be without a spicy dose of latter.

Personal development as a predicate for social progress

Every person has a part to play in social progress. Whether we see social progress as a whole divided to look at everyones share in the welfare and improvement or we look at the progress everyone in their individual labours does to benefit others as well, there is a development from lower class to higher and perhaps development with the reasonable limit that it does not become a debauchery of power.
It would provide much if a nation was run on this principle, to some degree it already does.

Master and slave morality runs off the path

One way to see history and morality is through the conflict between social groups. When one casts light to see the history as development a new teleology emerges: the teleology of development and progress. If it is assumed that general social and hence human development needs personal education/development/amelioration to happen, then it is incorrect to form a theory of a slave morality for a mass of powerless humans as well as that picture where only the masters edify the society with their effect on history. Where education however turns to stress its individuals poor results favour the old system of slaves and masters. Bismarckian educational paradigms are an example. The result is a state constructed of robots.

Fabrication of a class consciousness

Human history has hitherto been a history of development and improvement of the human condition for as many as possible. From this liberal thesis one could see a problem with the idea of class war.

Class war is possibly a communist fabrication to provide kindling for future wars from the perspective of 1843 for example. 

The obvious problems here are twofold - firstly what if the industrialist class, the first class in contact with emerging technologies gets to such a powerful weapon that the proletarians are decimated by a small number of industrialists in a perverse and maybe even gamified hunt for those who disobey their status quo. They are most likely to end the class war!
As a second problem and again technology is resorted to - as technology advances and becomes cheaper, proletarians get the technologies necessary to empower them to own their necessary means of production - again the class war ends!  

Imitation of a ritual

If one becomes a smoker by joining in to a ritual in youth then is conformity the real issue as a source of pain and frustration through a denial of the instincts?

The State as formed to serve the management for the propagation of linguistic semiospheres

What if money goes, or changes totally as with bitcoin? For example self-sufficient houses spread through-out the community.
What if armies disappear? For example with the potential technologies to weaponise the population instantly.
What if crime prevention becomes so well managed that crime drops to near zero?

It is more and more likely that the spread of cultural signs and language mechanisms to produce and propagate them would gather even more importance than they have in the present world.

While the mask falls

The mask of Russian imperialism has once again dropped. Showing the face of soviet union and its true motives on the East Europe as a repeat of nationalist expansionism - an echo of the past. Now no one is hiding, the true colours are displayed. Putin is arming separatists on one front and fighting them on another. For the single purpose of keeping and restoring an empire. 

Yanukovich is a poor prince - he cannot live among the people he believes he rules. So he lives and rules, surrounded by "rumours." Such scene is set and both sides try to seek causes to blame another's first transgressions. One is reminded of what Germany called the "provocations and trangressions of US" and the emphasised actions of this kind it engaged in itself just before the World War II. But it is to remain a matter of hope that a solution would be found that would accost the national spirits with enough reason to resolve conflicts with peaceful means. For there are many precedents to show that recourse to pacifism brings a more lasting and liberal peace. While a mask falls hope does not fall to the wayside.

Before light and after light

Whereas before I was wandering and not sure where I was headed except for the general direction of enlightenment, I now wander around having attained a goal but still walking around aimlessly. What is that, how is that possible? I only just see that the travel is lighter now.

Ever faster on the progress track, ever more so on the suffering track

While the bottom line of knowledge management is more bang for the buck. We the customers want more patents for our buck. Tech progress while fast and rapidly growing is leaving out an awful lot of developments like new grown teeth, 5 cent ecological Watts, printed kidneys, zero carbon cities. It is a pity when good technologies do not appear into the mainstream. Some are kept locked up in corporate vaults of knowledge to increase the value of assets. People suffer in great numbers due to that.