The Coronavirus has proven the essentiality of the traditional mode of community and being, which can survive manufactured crises and transcend the entire capitalist paradigm
By Alessandro Napoli
We are in a moment of epoch-making transition in which concepts such as development, progress and the “normality” of modern life are proving inconsistent in the face of a threat of a virus, one probably produced by the same as those who brought hybrid wars and a race to global domination by a super-bourgeoisie.
This is a virus which in fact among the fundamental and dominant characteristics does not have the lethality of diseases of the past or still existing today in remote places on the planet, but that of mainly destabilizing the administrative, economic, social system due to its high level of virulence and its effects on those affected who need invasive interventions to survive. These are those which are not available to everyone when they are too many – there is an atavistic fear of the instability that this condition could generate, as well as the the same fear of imminent death that re-emerges from the deepest depths of history, re-evoking medieval scenarios, fears to which individuals and peoples react differently depending on the impact they suffer with it.
n the 1960’s, at the height of the hippie movement and amidst protests against the Vietnam War, a new type of man emerged: the pacifist man whose anti-militant, progressive and social democratic spirit (with crisp Trotskyist tears) served as the cement for consolidating a redefinition of the revolutionary status established by the old proletarian left of the 19th century. Far from intending to justify the war crimes perpetrated by Yankee detachments in North Vietnamese villages and towns, or the negligible goals that led Lyndon Johnson and Richard Nixon to deploy tanks and helicopters on the plains of Indo-China, this paper aims to show the way in which the mentality of the New Left eventually engenders thought that is diametrically opposite to the slogans that adorn the signs in the subversive scenario of protests. Today, the same slogans are used as instruments of destabilization around the globe in service of the neocolonialist hyper-powers.Continue reading →
” Self-management and socialization and / or nationalization of the means of production are in line with the tradition and culture of the peoples of Europe, who know the most distant original forms of collective ownership, undivided (the Roman ager publicus, the Russian Mir, the property of village everywhere, etc..). Communism, community ownership, often even at the level of orders monastic warriors, was well before widespread in much of the theories of Karl Marx and Proudhon, although based on different social or ideological presuppositions. “
– Carlo Terracciano ‘Revolt against the modern globalism ” Continue reading →
During the process of globalization in all walks of life, mostly in the fields of culture where we find the most important source of national and state identity in which strong tendencies of unification are present, the process imposes a form of depersonalization and a false value system. Continue reading →