Capitalism

Malnutrition and food waste show the absurdity of decadent capitalism

A billion human beings suffer from malnutrition. To that we must add the increasing misery of a growing mass of impoverished people, a majority of the world population. In spite of technical progress and unprecedented productive capacity a large number of people are still dying of hunger! How can we explain this paradox?

‘Marriage for everyone’: only communist society can put an end to sexual discrimination

By announcing the forthcoming adoption of a law authorising gay  marriage, the French government has provoked a series of mobilisations and media debates where everyone is asked to choose their camp : ‘for’ or ‘against’ gay marriage.  The same thing has happened in other countries: in Britain David Cameron’s proposal to legalise gay marriage has created deep divisions in both the Tory party and the Anglican Church (which had already been convulsed by the scandalously radical idea of allowing gay priests and women bishops).

The development of British foreign policy under Cameron

David Cameron has had a busy start to the year. In early February he visited Libya and Algeria. A couple of weeks later he was in India with the largest trade delegation ever assembled by a British Prime Minister. Before that he had given the long-awaited speech on Europe in which he finally promised a referendum after the next election. What does all this tell us about British foreign policy?

Postscript to Decadence of Capitalism XIII: Rejection and Regressions

The aim of the original article was to respond to the widespread trend among a number of currents in or around the revolutionary movement to reject the notion of capitalist decadence, a foundation stone for the class positions contained in our platform. We pointed out that this tendency has affected elements in the communist left as well as those coming from anarchism or ‘libertarian’ versions of marxism. 

Workers burn to death in Bangladesh

There is much talk now in all sorts of bourgeois media all over the world about the glory and resurgence of the ‘emerging’ countries and their economy. The media is never tired of highlighting that these countries are turning out to be the new locomotive of the global capitalist economy. The significance of their role in resolving the intensifying crisis of world capitalism is also being asserted ceaselessly. There is also talk of the shifting of the balance of economic power and importance towards the emerging countries such as China, India, Brazil etc. These countries are becoming more and more important to world capital.

The History of Sport Under Capitalism (Part II) - Sport in decadent capitalism (from 1914 to today)

In the first article we saw that sport was a pure product of capitalism and that it had a real weight in the class struggle.  In this part we will see that in the period of the decadence of this capitalist system it is an instrument of the state which is used to repress and keep down the exploited.

The History of Sport Under Capitalism (Part I) - Sport in the ascendant phase of capitalism (1750-1914)

For a long time sport has represented a phenomenon that cannot be ignored from the fact of its cultural breadth and its place in society. A mass phenomenon, it's imposed on us through the tentacles of many institutions and results in a permanent hammering from the media. What significance can we give it from the point of view of a historical understanding and from the point of view of the working class?

Decadence of capitalism part XIII: rejection and regressions

Over the past four decades, the insoluble nature of this crisis has become increasingly evident, you might have expected that a majority of those attracted towards internationalism over those decades would have been rather easily convinced that capitalism was indeed an obsolete, decaying social system. In reality, not only has this not been the case, but - and this is particularly true with the new generations of revolutionaries which started to appear on the scene during the first decade of the 21st century – one could even speak of a persistent rejection of the theory of decadence, and at the same time a real tendency for many who had previously been convinced of the concept to put it into question and even to jettison it openly.

The overthrow of commodity fetishism

In the first part of this chapter (IR 75), we began to examine the historical context in which Marx dealt with capitalist society: as the last in a series of systems of exploitation and alienation, as a form of social organization no less transient than Roman slavery or mediaeval feudalism. We noted that, in this framework, the drama of human history could be considered in the light of the dialectic between the original social ties of humanity, and the growth of commodity relations which has both dissolved these ties and prepared the ground for a more advanced form of human community. In the section that follows we concentrate on the mature Marx's analysis of capital itself - of its inner nature, its insoluble contradictions, and of the communist society destined to supplant it.

The study of Capital and the foundations of Communism

In the previous article in this series (IR73) we saw that Marx and his tendency, having come to terms with the defeat of the 1848 revolutions and the onset of a new period of capitalist growth, embarked upon a project of deep theoretical research aimed at uncovering the real dynamic of the capitalist mode of production, and thus the real basis for its eventual replacement by a communist social order.

1848: Communism as a political program

The previous two articles in this series[1] have to a large extent focused on the Economic and Philosophical Manuscripts of 1844 because they are a rich vein of material on the problem of alienated labor and on the ultimate goals of communism as envisaged by Marx when he first adhered to the proletarian movement. But although Marx had, as early as 1843, identified the modern proletariat as the agent of the communist transformation, the EPM are not yet precise about the practical social movement that will lead from the society of alienation to the authentic human community. This fundamental development in Marx's thinking was to come about through the convergence of two vital elements: the elaboration of the historical materialist method, and the overt politicization of the communist project.

Communism: the real beginning of human society

Having examined the various facets of man's alienation, the next task Marx took up in the Economic and Philosophical Manuscripts was to criticize the crude and inadequate conceptions of communism which predominated in the proletarian movement of his time. As we showed in the first article in this series, Marx rejected the conceptions inherited from Babeuf and still propagated by the followers of Blanqui because they tended to present communism as a general leveling-down, as a negation of culture in which "the category of worker is not abolished but extended to all men"

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