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(en) Canada, The moral of the harmony: Work, Consume ft. Shut up! (fr) [machine translation]

Date Mon, 09 Jul 2012 19:47:59 +0300


Collective's Blog by Emma Goldman - Libertarian Communist Union ---- Through the production of a range of increasingly extended objects of satisfaction, the capitalist system has designed a peaceful accommodation of class conflict. People perceive that the work becomes less tiring, more mental and more "balanced" in comfort with their pick-up, spa, ski-doo and weeks in Cuba. However, believe this is justified all forms of oppression hell and lived in other parts of the world. To perpetuate the capitalist system has evolved over time, but its main features, the private appropriation of surplus value and accumulation by big capital, remain the same. ---- The moral of the harmony: Work, Consume ft. Shut up! ---- The agreement in principle by the executive of the United Steelworkers of Alma represents you release it that it gave hope to re-locked out and "for the region"? A replay of the sociologist and philosopher of the Frankfurt School, Herbert Marcuse, brings food for thought particularly interesting on the issue.

In our affluent society, obscenity is a moral concept that finds its application fields outside of the established order. For example, is considered obscene lovers of the same sex kissing on park benches, and not the speech of a military general neglecting the death of thousands of people in "collateral damage" or the big boss of a company Walking in Mercedes after dismissing half of its employees for "profitable" production.

Marcuse wrote: "The normal reaction to obscenity, it is shame, generally interpreted as a manifestation of the physiological sense of guilt that accompanies the transgression of a taboo. But the lewd exhibitions of the affluent society usually do not cause no shame or guilt, even if the company violates some of the most important moral taboos of our civilization. (P.24) "

For Marcuse, the forces that are radically opposed to consumer society thereby oppose a new morality, see preparing a new sensitivity to freedom. In today's society, the dominant type of morality to the introjects second nature and human needs and aspirations of individuals in the binder on the market form a libidinal and aggressive fashion. The frustration of this need leads become vital in the individual dysfunction. The latter is dependent and thus opposes any change that might interrupt its dependency ratio which destroyed yet. For the system in place, these needs are second nature elements stabilizers, and preservatives, these new instincts instilled bringing the individual to oppose any radical change.

They are not as new tools and gadgets of science and technology that address these repressive functions. This is their integration into the laws of profit and market in an "everyday" that make people slaves to the realization of capital. The law of supply and demand has erected this harmony between the dominant and the dominated-es; the masters who created the need among art-dominated that those goods, looking to get rid of the frustrations and the aggressiveness that these relations of domination generate.

Marcuse notes: "The way the organized capitalism has sublimated frustration and aggression of primary individuals for productive use in society, is unprecedented in history: not that this sublimation is for a quantity of extraordinary violence, but never has it caused such satisfaction, such contentment with his lot, she never has so reproduced the "voluntary servitude". (P.31-32) "

Through the production of a range of increasingly extended objects of satisfaction, the capitalist system has designed a peaceful accommodation of class conflict. People perceive that the work becomes less tiring, more mental and more "balanced" in comfort with their pick-up, spa, ski-doo and weeks in Cuba. However, believe this is justified all forms of oppression hell and lived in other parts of the world. To perpetuate the capitalist system has evolved over time, but its main features, the private appropriation of surplus value and accumulation by big capital, remain the same.

In this transformation of capitalism, the working class and trade unions have found themselves increasingly integrated into the system which, beyond the economic struggle for improved working conditions (immediate value), led them to lose view of the political struggle (real interest), the "class struggle" that would jeopardize the existence of this system of domination in order to abolish it, so that humans can determine their own existence through, inter alia, expropriation under the control of local production facilities. It makes little sense to you? Remember though that was the purpose of the first unions to emerge, even here in Quebec, with the Knights of Labor founded in 1882. Unions have certainly not been created to allow the regulation of a system creating more and more inequality for the class they attempted to hold!

Mass media were also used in this adaptation of the working class in politics and the market of the bourgeoisie, stifling his conscience and his imaginary class. Today, the working class shares, the majority of consumer culture of the middle classes and their intellectual-emotional rejection of the s-Mavericks, defending the status quo needs. So objectively the working class remains to Marcuse a historic player must for social revolution, it is more subjectively become a conservative force and cons-revolutionary with its own "proprietary interest" against the capitalist system. In other words, as the working class feel need satisfaction as its ever-increasing consumption, it will supply its existence of slavery within relations of domination. If the speaker wishes to break with the continuum of repression, it should develop new needs and new instinctual reactions to free themselves from the imperatives of operation and performance.

He writes about it: "The competitive behavior, distractions standardized signs of prestige and social success, the symbols of virility dummy, a charm of claims, a beauty business: lending itself to all this, the individual loses even the desire, even the possibility of a freedom that organic is no longer based on exploitation. (P.39) "

But the human being has an extreme adaptability, which allows social constraints on behavior and satisfaction to be perpetuated and become ever more expansion in hand with the commodity form. Therefore, for the author, social change is integral to development of a new sensibility radical, new needs and new behaviors at odds with the relations of domination and exploitation. This freedom could be achieved by men and women who would no longer ashamed of themselves and of themselves and live without regret, in a process of constant creation and imagination. This new sensitivity radical qualitative transformation of life, Marcuse observed very well in the events of May '68 in France. Closer to home, in what is now recognized as "Maple Spring", it has certainly not been absent from a fringe sympathetic to libertarian ideas. The question remains: do we really want the latest model of ski-doo at the cost of hundreds of hours sacrificed on the altar of Capital or do we prefer a life free and unruly where we will not have to do jumping jacks 8:00 a day for hope sublimate frustration and aggression through the primary "happiness" commodified?


Text based on: Marcuse, Herbert. "Towards Liberation", Prentice-Hall, 1969, 169P.

Related Link: http://ucl-saguenay.blogspot.ca/
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