Forward, comrade!

“The weapon of criticism cannot, of course, replace criticism of the weapon, material force must be overthrown by material force; but theory also becomes a material force as soon as it has gripped the masses.”

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Joined 5 years ago
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Cake day: January 7th, 2020

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  • Not really, no. In some aspects, yes.

    The reason the Soviets didn’t last was mostly political and less economic. Both things are never isolate, anyways, but the Soviet Union could’ve lasted indefinitely if the leadership honestly spent effort solving problems. Instead, they openly adopted a capitalist line and sabotaged the country in the last moments. This had nothing to do with the economy of the country.

    The Soviets also spearheaded space exploration and satellite technology, before capitalist economies reproduced these achievements. This was a thriving economy in the 20th century, obviously very efficient, showing enough surplus to advance innovative research. Development of production at a scale unparalleled in history.

    The Chinese political economic tactic to survive in a capitalist landscape was basically concentrating production and population (increased market demand) and thus making all countries essentially dependent on China and its market so that it could have the freedom to develop its own mode of production unlike the USSR. This was a certainly a step ahead of the Soviets, to which capitalist countries so far haven’t found any solution to respond with. Because attacking China is attacking the whole world market, so capitalist countries can’t do anything about it without also destroying themselves in the process.

    Market allocation decentralizes research because every bourgeois is competing with each other for a more efficient production and marketing. You don’t need someone to oversee the operation of a company and conceive of ways to make it more efficient. The fact that (petty) bougies do it is because they are directly attached to the company and its profits. They are the ones who directly benefit from it, so they are very interested in that. So markets can advance the development of productive forces in some industries.

    The problem is that it obviously allows exploitation of the proletariat and concentration of capital, resulting in a myriad of social problems. It also risks giving the bourgeoisie too much power, which should be constantly put in check to make sure capital cannot touch the political institutions.

    TL;DR: The Soviets at its peak (60’s - 70’s) had a superior model in terms of development of productive forces compared to the capitalist economies and in terms of relations of production, while the Chinese has a superior model in terms of strategy.


  • Absolutely, every “isolated” action is not isolated, what we share with people around us can be shared by people around them. In terms of the subjective conditions for a revolution, this is necessary, and natural even. After all, we are communists in our personal lives as well.

    In terms of the objective conditions for a revolution, it all boils down to organization up until the organization is able to supersede the organization of the bourgeois state. So, for revolutionary praxis, there’s no other method.

    I say this not condemning anyone for not organizing, there could be several reasons one chooses not to. I’m not organized in a party, for instance, after I broke with PCB in 2021. But I practice organization in parts of my life, such as on ProleWiki, basically only bureaucratically managing stuff. This does not count as revolutionary praxis, in my opinion, even, if there’s a revolutionary purpose.

    I have a group with only three people, me, another commie and a left-leaning sympathizer. We created an informal WhatsApp group simply to discuss about these subjects. We are thinking about adding more people. If I’m able to convince the group to study Marxism together, and create a Marxist group, we could perhaps do interesting things in terms of revolutionary praxis, but we’re only engaging here and then, it’s nothing serious, so it’s not even close to that.

    This is what I think in terms of revolutionary praxis. Organization is a survival tactic of working people, and we should not be restricted to currently existing parties, nor be afraid to form organizationо of our own to fight for certain immediate issues. This is the only and true revolutionary praxis, everything outside of this is a form of deviation.














  • I think this is an opportunity to clarify what Marx meant with this, because the social perception on opium has changed since his times. Opium during Marx time was used in Europe to treat pain, as a potent analgesic. For instance, Marx himself was prescribed opium to treat his painful skin blisters and carbuncles which had no treatment at his time. The perception of opium has changed since the Opium Wars in China, where a large part of the population was addicted to it.

    When Marx said religion was the opium of the masses, he meant not that religion made them lethargic and passive, but that it treated the symptoms, not the condition itself.

    As far as I interpreted it, Marx criticizes religion as the illusory happiness of the people, but he is also criticizing the philosophers at his time for focusing on the criticism of religion, that is on the opium, instead of criticizing the worldly matters, that is the condition.

    It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked. Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.