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A Contribution to the Critique of Political Autonomy

Imprimer
Index de l'article
A Contribution to the Critique of Political Autonomy
No critique beyond this point
The heart of the matter
Traditionalist or reactionary critique
Nietzsche's critique
Individualist critique
Ignoring democracy
Revolutionary Syndicalist critique : circumventing democracy
Anti-parliamentarianism
Bolshevik critique : soviets versus parliament
Anarchist critique : dispersing power
Bordiga's critique: dictatorship versus democracy
Council communism : from anti-bureaucratism to non-violence
The critique of
So Churchill was right ?...
Westminster is not on the Acropolis
A question of words ?
Exploitation and / or domination ?
Politics as the cornerstone of democracy
Manufacturing consent... and dissent
From propagandist to educationist
alt
Internet, the highest stage of democracy
How about taking direct democracy at its word ?
Democracy's (double) secret
Contradiction in communist theory...
...and contradiction in proletarian practice
The democratic appeal
A system which is not its own cause... nor its own cure
And yet it holds out...
Communism as activity
Self is not enough
What is to be done ?
Note for political correctness controllers :
For further reading :
Our French-reading friends...
Toutes les pages

A question of words ?

If we wish to stick to the word communism and object to democracy, it's not for tradition's sake, but for historical motives. In spite of its imperfections, communism expresses the endeavour of the exploited and of the human species to liberate itself. The word and the notion were meaningful (that is, debatable and debated) in 1850 or 1900. The revolution that failed in Russia, and Stalinism later, loaded the term with a totally different meaning. As the S.I. once explained (#10, 1966), captive words become like prisoners put to hard labour: they too are forced to work for the benefit of those who've captured them. Communism is not oppressive or bureaucratic by nature.

On the contrary, democracy has been a distorted word ever since its return in the mouth of bourgeois revolutionaries from the 18th century onwards, and of most (but not all) socialists in the 19th and 20th centuries. The distortion does not consist in an outright lie like the Maoist descriptions of life in China, but in a mental displacement of reality: as it identifies modern parliaments to Ancient agoras, and the 21st century citizen to a 5th century B.C. Athenian citizen, and as it suggests the modern one has a lot more power, it compresses history and confuses us.