In Marxism, one of the main pieces of doctrine was that of dialectical materialism – the change in relation to the modes of production. This was History with a capital H, the movement of history. It was clearly displayed in many revolutions. The 1789 French Revolution saw the change from a Feudal order to a Capitalist order. The few people who owned the modes of production were the people coming into power now, whereas before it had been the people on only a hereditary basis – there weren’t really the same modes of production.

This was, Marxism said, progress. The peasants were becoming workers, flooding into the city, working the new (industrial) modes of producing; there is a new, bourgeois middle class, many who own the modes of production.

Since 1789, the capitalist order has gone from strength to strength, had a few (rather severe) hiccups, but – all in all – changed the entire world far quicker and more radically than at any time before hand.

Recently, part of this capitalist order near-as-did collapse: the banking system. This was a system not based on the modes of production, but on (what seems to be) the market value of the whim of bankers and traders. Public trading on the stockmarket did not matter if your company made something of value, as long as they company was seen to be making money. No longer was the value of a company based upon what it did, but rather only how much money it made. This was almost a comodification of the comodifiers.

Arguably, one of the issues to tackling the current economic problems is that the answer of a new technological age – where people are relocated with their immediate interests, rather than a centralised interest (so, a series of unofficial movements compared to say, a long lasting national/international trade union – subcultures instead of East Enders) – is problematic to becoming an antithesis to take down a monolithic, centralised idea of this banking.

The trade unions were, frequently, the antithesis to capitalism. But since the advent of mobile, interconnected technology, has given everyone a voice, even if its only heard by facebook, and the destruction of trade unionism (in the UK at least), the multifacited, de-centralised voice has a difficulty of being heard, and understood by an old, centralised system.

One of the frequent complaints about the Occupy movement in the media has been that there has been no central voice saying what they want. To a media, a government and a business structure that has for quite a while understood itself and others through a central voice, when people bandy together for multifacited reason (the Occupy movement and others) without such a voice and clear solution, those dinosaurs don’t understand it.

What do they want? Some want a more responsible capitalism (who wants to give up their phones, internet, etc.?); others want a destruction of that capitalism; still others want to use the loo in Starbucks, but prefer the coffee from Pret-A-Manger. We/they are the 99%. But that 99% has 99 times more ideas than that 1, and the 99 does not own the medium to be heard by anybody who does not want to hear it.

Is it an issue of dialecticism, then? As the old, centralised voice dies and has been ravaged of funds by the new technology, the new way of relating to each other has not yet taken to dismantling monolithic, irresponsible capitalists who now own the government – the old, centralised systems still hold more power than a local government. We become more globally aware, and more locally concerned.

The culture of cutting and of austerity is revealing how weak our democracies are and how powerful this monolithic banking capitalism is – restricting ‘democracies’ right to be ‘democratic’ because banking capitalism holds a ransom over their heads (just see how the stockmarket dipped when the nominally Socialist Hollande won the first round of the French election).

However, a dialecticalist view point also suggests that it is only a matter of time until something else comes along, and the Occupy movement is part of that something else. Goodness knows what, though. The anarchist Kropotkin both warned and celebrated the 1789 revolution:

after the defeat of the French Revolution, a general reaction set in–in politics, in science and in philosophy. Of course the fundamental principles of the great Revolution did not die out. The emancipation of the peasants and townspeople, from feudal servitude, equality before the law, and representative (constitutional) government, proclaimed by the Revolution, slowly gained ground in and out of France. After the Revolution, which had proclaimed the great principles of liberty, equality, and fraternity, a slow evolution began–that is, a gradual reorganization which introduced into life and law the principles marked out, but only partly realized, by the Revolution. (Such a realization through evolution of principles proclaimed by the preceding revolution, may even be regarded as a general law of social development).

What has our theoretical and scientific evolution thus far suggested about our some new fundamental principles?

* all this is basically thinking aloud and generally unedited spiel.

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