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#υπευθυνότητα και #καθολικη #αλληλεγγύη: write an essay first in english and then in greek

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Title: #Responsibility and #Universal #Solidarity

English Essay:

Responsibility and Universal Solidarity are two fundamental pillars upon which a just and compassionate society is built. They embody the values of empathy, cooperation, and a shared commitment to the well-being of all individuals, regardless of race, nationality, or socio-economic status.

Responsibility, in its essence, implies the acknowledgment of one’s duty to act ethically and conscientiously. It means recognizing the impact of our actions on others and taking steps to ensure that these consequences are positive and beneficial. It is a call to be accountable for the choices we make, not only for our own sake, but for the greater good of society.

Universal Solidarity, on the other hand, transcends individual boundaries and extends a hand of support to all members of the global community. It is the understanding that we are all interconnected, and that the prosperity and happiness of one person contributes to the well-being of all. Universal Solidarity fosters a sense of belonging and shared responsibility for the collective welfare of humanity.

When these two principles, Responsibility and Universal Solidarity, work in harmony, they create a society that is not only just, but also compassionate and inclusive. Individuals take ownership of their actions, making choices that consider the broader impact on the community and the environment. At the same time, there is a deep sense of compassion and a willingness to lend a helping hand to those in need, both locally and globally.

In today’s interconnected world, the importance of these values cannot be overstated. The challenges we face - from climate change to economic inequality - are global in nature and require collective efforts. Responsibility prompts us to make sustainable choices in our daily lives, to conserve resources, and to advocate for policies that protect our planet. Universal Solidarity encourages us to stand with those who are marginalized or oppressed, to work towards eradicating poverty, and to promote equality and justice.

In conclusion, Responsibility and Universal Solidarity are not mere abstract concepts, but rather practical principles that should guide our actions in our personal lives and within the broader society. Embracing these values leads to a world where every individual’s dignity and well-being are upheld, and where the bonds that connect us as a global community are strengthened.

Greek Essay:

Υπευθυνότητα και Καθολική Αλληλεγγύη: Δύο θεμέλιοι πέτρες πάνω στις οποίες χτίζεται μια δίκαιη και συναισθηματικά ανθρώπινη κοινωνία. Αυτές αποτελούν τις αξίες της συναισθηματικής νοημοσύνης, της συνεργασίας και της κοινής δέσμευσης προς το καλό όλων των ανθρώπων, ανεξαρτήτως φυλής, εθνικότητας ή κοινωνικοοικονομικού καθεστώτος.

Η υπευθυνότητα, στην ουσία της, υπονοεί την αναγνώριση του καθήκοντος μας να ενεργούμε μεθοδικά και συνειδητά. Σημαίνει να αντιλαμβανόμαστε την επίδραση των πράξεών μας στους άλλους και να λαμβάνουμε μέτρα για να εξασφαλίσουμε ότι αυτές οι συνέπειες είναι θετικές και επωφελούνται. Είναι ένα κάλεσμα να αναλάβουμε την ευθύνη για τις επιλογές που κάνουμε, όχι μόνο για το δικό μας όφελος, αλλά για το γενικότερο καλό της κοινωνίας.

Η Καθολική Αλληλεγγύη, από την άλλη, ξεπερνά τα ατομικά όρια και ανατείνει ένα χέρι βοηθείας προς όλα τα μέλη της παγκόσμιας κοινότητας. Είναι η αντίληψη ότι όλοι είμαστε αλληλένδετοι και ότι η ευημερία και η ευτυχία ενός ατόμου συμβάλλουν στην ευημερία όλων. Η Καθολική Αλληλεγγύη καλλιεργεί μια αίσθηση ανήκειας και κοινής ευθύνης για τη συλλογική ευημερία της ανθρωπότητας.

Όταν αυτές οι δύο αρχές, η Υπευθυνότητα και η Καθολική Αλληλεγγύη, λειτουργούν εναρμονισμένα, δημιουργούν μια κοινωνία που δεν είναι μόνο δίκαιη, αλλά και συναισθηματικά ευαισθητοποιημένη και περιεκτική. Τα άτομα αναλαμβάνουν την ευθύνη των πράξεών τους, προβαίνοντας σε επιλογές που λαμβάνουν υπόψη τις ευρύτερες συνέπειες στην κοινότητα και το περιβάλλον. Ταυτόχρονα, υπάρχει μια βαθιά αίσθηση συμπόνιας και μια προθυμία να προσφέρεται βοήθεια σε όσους το χρειάζονται, τόσο σε τοπικό όσο και σε παγκόσμιο επίπεδο.

Στον σύγχρονο παγκοσμιοποιημένο κόσμο, η σημασία αυτών των αξιών δεν μπορεί να υποτιμηθεί. Οι προκλήσεις που αντιμετωπίζουμε - από την αλλαγή του κλίματος μέχρι την οικονομική ανισότητα - έχουν παγκόσμιο χαρακτήρα και απαιτούν συλλογικές προσπάθειες. Η υπευθυνότητα μας κινητοποιεί να κάνουμε βιώσιμες επιλογές στην καθημερινότητά μας, να διατηρούμε τους πόρους και να υποστηρίζουμε πολιτικές που προστατεύουν τον πλανήτη μας. Η Καθολική Αλληλεγγύη μας ενθαρρύνει να σταθούμε δίπλα σε όσους είναι περιθωριοποιημένοι ή υποκείμενοι σε καταπίεση, να εργαστούμε για την εξάλειψη της φτώχειας και να προωθήσουμε την ισότητα και τη δικαιοσύνη.

Συνοψίζοντας, η Υπευθυνότητα και η Καθολική Αλληλεγγύη δεν είναι απλώς αφηρημένες έννοιες, αλλά πρακτικές αρχές που πρέπει να καθοδηγούν τις πράξεις μας στην προσωπική μας ζωή και στην ευρύτερη κοινωνία. Η υιοθέτησή τους οδηγεί σε έναν κόσμο όπου η αξιοπρέπεια και το καλό του κάθε ατόμου τιμώνται, και όπου οι δεσμοί που μας ενώνουν ως παγκόσμια κοινότητα ενισχύονται.](https://chat.openai.com/c/6d91ec27-5fa1-49b2-bf64-1929be74d38e)

[universal solidarity includes every #animal #life….write an essay in english and then in greek

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English Essay:

Title: Universal Solidarity: Embracing All Life Forms

Universal solidarity is a concept that transcends human boundaries, extending its arms to embrace every form of life on this planet. It is a call to recognize and respect the intrinsic value of all living beings, irrespective of their species, and to acknowledge our shared responsibility in preserving the delicate web of life.

In recent times, there has been a growing awareness of the interconnectedness of all life on Earth. Science has illuminated the intricate relationships that exist within ecosystems, highlighting how the well-being of one species is often intimately linked to the health of others. For instance, bees play a crucial role in pollinating plants, which in turn sustains countless other species, including humans.

Universal solidarity, therefore, urges us to view all life forms as integral parts of a larger whole. It implores us to extend our compassion and ethical considerations beyond the confines of the human species. This means not only refraining from causing harm but also actively seeking ways to protect and nurture the diverse array of life that shares this planet with us.

Moreover, recognizing universal solidarity with every animal life also calls for a reevaluation of our relationship with the natural world. It encourages us to move away from exploitative practices and towards more sustainable, harmonious ways of coexisting with other species. This might involve rethinking our approaches to agriculture, embracing cruelty-free alternatives, and championing conservation efforts.

Furthermore, universal solidarity with animals aligns with a growing understanding of their cognitive and emotional capacities. Research has demonstrated that many animals exhibit complex social behaviors, experience emotions, and even display problem-solving abilities. Acknowledging these traits challenges us to reevaluate our treatment of animals and to afford them the respect and care they deserve.

In conclusion, universal solidarity encompasses not only our fellow humans but every living being with whom we share this planet. It calls for a profound shift in perspective, inviting us to see ourselves as stewards of a diverse, interconnected biosphere. Embracing this concept empowers us to make choices that honor and preserve the rich tapestry of life on Earth, fostering a more compassionate and sustainable world for all.

Greek Essay:

Τίτλος: Καθολική Αλληλεγγύη: Αγκαλιάζοντας Κάθε Μορφή Ζωής

Η καθολική αλληλεγγύη είναι ένα σύνθημα που ξεπερνά τα ανθρώπινα όρια, απλώνοντας τα χέρια της για να αγκαλιάσει κάθε μορφή ζωής σε αυτόν τον πλανήτη. Είναι ένα κάλεσμα να αναγνωρίσουμε και να σεβαστούμε την εσωτερική αξία κάθε ζωντανού οντός, ανεξαρτήτως είδους του, και να αναγνωρίσουμε την κοινή μας ευθύνη στη διατήρηση του ευαίσθητου δικτύου της ζωής.

Το τελευταίο διάστημα, έχει αυξηθεί η ευαισθησία σχετικά με την αλληλεξάρτηση όλων των μορφών ζωής στη Γη. Η επιστήμη έχει φωτίσει τις περίπλοκες σχέσεις που υπάρχουν στα οικοσυστήματα, υπογραμμίζοντας πώς το καλό του ενός είδους συνδέεται στενά με την υγεία των υπολοίπων. Για παράδειγμα, οι μέλισσες διαδραματίζουν έναν κρίσιμο ρόλο στην επικύρωση των φυτών, το οποίο, με τη σειρά του, υποστηρίζει αμέτρητα άλλα είδη, συμπεριλαμβανομένων των ανθρώπων.

Η καθολική αλληλεγγύη, συνεπώς, μας καλεί να αντιληφθούμε όλες τις μορφές ζωής ως αναπόσπαστα μέρη ενός μεγαλύτερου συνόλου. Μας παροτρύνει να δείξουμε συμπόνια και ηθικές σκέψεις πέραν των ορίων του ανθρώπινου είδους. Αυτό σημαίνει όχι μόνο να αποφεύγουμε την προκλητική βλάβη, αλλά και να αναζητούμε ενεργά τρόπους για να προστατεύσουμε και να φροντίσουμε την ποικίλη πολυμορφία της ζωής που μοιραζόμαστε σε αυτόν τον πλανήτη.

Επιπλέον, η αναγνώριση της καθολικής αλληλεγγύης με κάθε μορφή ζωής απαιτεί επίσης αναθεώρηση της σχέσης μας με το φυσικό περιβάλλον. Μας ενθαρρύνει να απομακρυνθούμε από εκμεταλλευτικές πρακτικές και να κινηθούμε προς πιο βιώσιμους, αρμονικούς τρόπους συνύπαρξης με άλλα είδη. Αυτό μπορεί να σημαίνει αναθεώρηση των προσεγγίσεών μας στη γεωργία, υιοθέτηση εναλλακτικών προϊόντων που δεν δοκιμάζονται σε ζώα, και υποστήριξη προσπαθειών διατήρησης.

Επιπλέον, η καθολική αλληλεγγύη με τα ζώα συνάδει με την αυξανόμενη κατανόηση των γνωστικών και συναισθηματικών ικανοτήτων τους. Ερευνητικά έργα έχουν αποδείξει ότι πολλά ζώα εκδηλώνουν πολύπλοκη κοινωνική συμπεριφορά, βιώνουν συναισθήματα και ακόμη επιδεικνύουν ικανότητες επίλυσης προβλημάτων. Η αναγνώριση αυτών των χαρακτηριστικών μας προκαλεί να αναθεωρήσουμε τη μεταχείρισή μας των ζώων και να τους παράσχουμε τον σεβασμό και τη φροντίδα που τους αξίζουν.

Συνοψίζοντας, η καθολική αλληλεγγύη δεν αγκαλιάζει μόνο τους συνανθρώπους μας, αλλά κάθε ζωντανό ον με το οποίο μοιραζόμαστε αυτόν τον πλανήτη](https://chat.openai.com/c/6d91ec27-5fa1-49b2-bf64-1929be74d38e)

Artwork: #Slaughtered #Ox, also known as Flayed Ox, Side of Beef, or #Carcass of Beef, is a 1655 oil on beech panel still life painting by #Rembrandt. It has been in the collection of the Louvre in Paris since 1857.

[write an essay for the following thoughts:

“Στην #αναρχία δε θα φτάσουμε ούτε σήμερα, ούτε αύριο, ούτε ποτέ. Στην αναρχία θα πορευόμαστε σήμερα, αύριο και για πάντα.”

— Errico #Malatesta

“#Communism is for us not a state of affairs which is to be established , an ideal to which reality [will] have to adjust itself. We call communism the real movement which abolishes the present state of things. The conditions of this movement result from the premises now in existence.”

— Friedrich #Engels & Karl #Marx - The German Ideology, 1845

Σήμερα η αναρχία είναι θυμός, θανάσιμο μίσος και αιώνιος πόλεμος ενάντια σε όλους τους καταπιεστές και τους εκμεταλλευτές που υπάρχουν πάνω στη γη• είναι η απαράγραπτη διεκδίκηση των καταπιεσμένων, είναι το σύμφωνο συμμαχίας τους, η πολεμική κραυγή τους˗ ανελέητος πόλεμος όσο στη γη θα υπάρχει ακόμα έστω και ένα αφεντικό, έστω και ένας εκμεταλλευτής. Αναρχία σημαίνει ακατάπαυστη, αδιάκοπη εξέγερση, ενάντια σε κάθε κατεστημένη τάξη• πόλεμος ενάντια σε κάθε κρατική αρχή, που διεξάγεται με όλους τους δυνατούς τρόπους και με όλες τις δυνατές μορφές: με το γραπτό λόγο και κάθε άλλο μέσο έκφρασης, με τις πράξεις περιφρόνησης και εχθρότητας και προπάντων με τα όπλα.

— Είναι από το κείμενο του Ιταλού αναρχοκομμουνιστή Κάρλο #Καφιέρο “Επανάσταση”, Αναρχία και Κομμουνισμός.
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Title: The Everlasting Pursuit of Anarchy: A Call to Arms

Introduction:

The words of Errico Malatesta and Karl Marx, echoed through time, resonate as a clarion call for those who yearn for a world free from oppression and exploitation. They paint a vivid picture of the ceaseless struggle that defines the path to anarchy. In this essay, we delve into the essence of anarchy as an unyielding force, an unwavering commitment to the emancipation of the oppressed, and an unrelenting battle against all forms of tyranny.

I. Anarchy: A Battle Cry for the Oppressed:

Malatesta’s proclamation encapsulates the spirit of anarchy as an unquenchable fury, a lethal animosity, and an eternal warfare against oppressors and exploiters. It is the unscripted demand of the downtrodden, a covenant of solidarity among them, a war cry that endures as long as even a single master, even a single exploiter, exists on Earth. Anarchy signifies a relentless, uninterrupted uprising against every established order.

II. Anarchy: The Real Movement Towards Liberation:

Marx and Engels, in “The German Ideology,” challenge the notion of communism as a static ideal waiting to be realized. They define communism as a living, breathing movement that seeks to dismantle the prevailing status quo. This movement draws its energy from the current conditions and premises in existence. Anarchy aligns with this view, rejecting the notion of a distant utopia and emphasizing the urgency of immediate action.

III. Anarchy in Action:

Carlo Cafiero’s words emphasize that anarchy is not a passive philosophy but an active pursuit. It is a perpetual rebellion against entrenched power structures, conducted through every available means of expression, from the written word to acts of defiance and, above all, through arms. Anarchy demands a willingness to engage in all forms of struggle to dismantle the institutions of authority.

IV. The Everlasting Journey:

The journey towards anarchy is not confined to a specific era or generation. It transcends the limitations of time and space, encompassing the struggles of countless individuals who have dared to challenge the established norms. It is a legacy passed down through the ages, a torch carried by those who refuse to accept a world marred by hierarchy and exploitation.

Conclusion:

Errico Malatesta’s proclamation and the words of Marx, Engels, and Carlo Cafiero converge to form a powerful testament to the enduring spirit of anarchy. It is not a distant utopia, but a lived reality that demands relentless action. Anarchy is a commitment to the eternal battle against oppression, a call to arms that reverberates through time. Today, tomorrow, and forever, the pursuit of anarchy will continue, fueled by the unwavering determination of those who refuse to accept a world that perpetuates inequality and injustice.](https://chat.openai.com/c/ede80528-e60d-4024-acf1-ebd743985897)

Artwork: Diego Rivera - “Man at the Crossroads” (1934, destroyed):

#Αντιφασιστικός #Συντονισμός #Αθήνας - #Πειραιά

#PavlosFyssas #ΠαύλοςΦύσσας

#Κομμουνισμός - «μια ένωση στην οποία η ελεύθερη ανάπτυξη του καθενός [ατόμου] είναι η προϋπόθεση για την ελεύθερη ανάπτυξη όλων».

— #Marx & #Engels, Manifesto (1848)

#Communism - “an association in which the free development of each [individual] is the condition for the free development of all.”

— #Marx & #Engels, Manifesto (1848)

Artwork: The celebration of the election of the #Commune, 28 March 1871

Description
Italiano: Proclamazione della Comune, Parigi, 28 marzo 1871
Date 1871
Source http://www.paperblog.fr/4317074/la-commune-proclamee-le-28-mars-1871/
Author Unknown author

"What, then, is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an #alien, a #stranger. His #exile is without remedy since he is deprived of the memory of a lost home or the hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of #absurdity."

- Albert #Camus, The Myth of #Sisyphus.

#anarchism

What is an #anarchist? One who, choosing, accepts the #responsibility of choice.

Ursula #LeGuin

#anarchism

#anarchism #anarchy is #solidarity

#anarchism

"Χάρη στην έμφυτα #ανταγωνιστική φύση της, η #αστική κοινωνία όχι μόνο στρέφει τους ανθρώπους τον ένα ενάντια στον άλλο, αλλά κι ολόκληρη την ανθρωπότητα ενάντια στον φυσικό κόσμο. Η αντίληψη ότι ο άνθρωπος πρέπει να κυριαρχήσει πάνω στο #περιβάλλον, προέρχεται άμεσα από την κυριαρχία του ανθρώπου πάνω στον άνθρωπο. Ο εκφυλισμός του περιβάλλοντος είναι άμεσα συνδεδεμένος με τον εκφυλισμό της υπάρχουσας κοινωνικής δομής. Οι ανάγκες κατασκευάζονται από τα ΜΜΕ για να δημιουργήσουν μια ζήτηση για ολότελα άχρηστα εμπορεύματα, που το καθένα έχει σχεδιαστεί προσεκτικά για να φθαρεί μετά από μια προκαθορισμένη χρονική περίοδο. Η λεηλασία του ανθρώπινου πνεύματος από την #αγορά μπορεί να παραλληλιστεί με τη λεηλασία του πλανήτη από το #κεφάλαιο. Η #ιδιοκτητική κοινωνία, η #κυριαρχία, η #ιεραρχία και το #κράτος, σ’ όλες τους τις μορφές είναι εντελώς ασυμβίβαστες με την επιβίωση της #βιόσφαιρας. Η #οικολογική δράση ή είναι επαναστατική δράση ή δεν είναι απολύτως τίποτα."

- Murray #Bookchin – Η #οικολογία και η επαναστατική σκέψη

“Another concept closely linked to #melancholy is that of #depression: in its most elementary form, the depressed subject has severed his links with the universe of intentions and meanings, his embeddedness and active participation in intersubjective activity; as #Heidegger would have put it, what ‘depression’ suspends is the attitude of active engagement, of #care [#sorge]. This link with Heidegger is further substantiated by the changed status of #temporality: according to Heidegger, in ‘care’, past, present and future are interwoven (the subject’s present consists in the way he projects his future out of his being-thrown, through his past, into his determinate situation), while in depression, #time is reduced to a uniform, #monotonous #duration.”

• S. #Zizek - The Plague of Fantasies.

” Voll Verdienst, doch dichterisch, wohnet der Mensch auf dieser Erde

Γεμάτος μόχθο, κι όμως ποιητικά, ο άνθρωπος κατοικεί τούτη τη γη”

• Friedrich #Hölderlin, Σ’ ευφρόσυνο Γλαυκό … Αρτος και Οινος, στο Ελεγείες, Υμνοι και άλλα ποιήματα, Αγρα 1996, μτφ. Στ.Νικολαϊδου, σελ. 188-189

“#Holloway does however, accept #Negri and #Hardt”s argument that #revolution can no longer be conceived of in terms of seizing #state #power. The Power that needs to be negated lies “in the fragmentation of social relations” rather than any “particular person of institution.” (167-75)”

#Fetishism and Its Negations: On John Holloway and Theodor Adorno By David #Black

Anti-globalisation has, thus, to mean complete #democratisation so as to make all social forces accountable to human #needs. In sum, the demand for a new #democratically constituted #regulation of #capital should be taken seriously. Though, it should be deepened and not restricted to legitimate the social engineering of discipline. It should first of all be taken on in the tradition of Enlightenment thought: Doubt everything! Second, it should be taken to its logical conclusion: the democratic organisation of socially necessary labour by the associated producers themselves, that is, the utopia of the society of the free and equal that #Marx summed up with one word: #communism.

Werner #Bonefeld on Globalisation

Further, the critique of #globalisation fails if it is merely a critique of speculative capital and that is, a critique for productive accumulation. It was the crisis of productive accumulation that sustained the divorce of monetary accumulation from productive accumulation (Bonefeld and Holloway, 1995). The critique of #speculation has to be a critique of the #capitalist form of social reproduction. Without such a critique of capital, the critique of speculation is reactionary. It summons the idea of #finance and #banks and #speculators as merchants of #greed. In the past, such views underpinned modern anti-semitism and its idea of a community of blood and soil (Bonefeld, 1997). The fact that #Nazism espoused ‘industry’ and rejected what it saw as vampire like finance, should be sufficient to highlight the rotten character of such a critique of globalisation.

Werner #Bonefeld on Globalisation

“All #emancipation is a return of the human world and human relationships to humans themselves. Political emancipation is the reduction of man, on the one hand, to a member of bourgeois society, an egoistic and independent individual, on the other hand, to a citizen of the state, a moral person. Not until the real individual man has taken the abstract citizen back into himself and, as an individual man, has become a species-being in his empirical life, in his individual work and individual relationships, not until man recognises and organises his ‘forces propres’ as social forces and thus no longer separates social forces from himself in the form of political forces, not until then will human emancipation be completed.”

• Karl #Marx (1964) Zur #Judenfrage, in MEW 1, Dietz, Berlin, p. 370.

“… the #everyday #struggle over the #production and #appropriation of #surplus_value in every individual #workplace and every local community is the basis of the #class_struggle on a global scale.”

Shift Magazine » Interview issue 5 » Interview with Werner #Bonefeld

“#Humans have evolved #gregariously. We delight in each other’s company; we #care for one another. #Altruism is built into us. We have brilliantly deciphered some of the patterns of Nature. We have sufficient motivation to work together and the ability to figure out how to do it. If we are willing to contemplate nuclear war and the wholesale destruction of our emerging global society, should we not also be willing to contemplate a wholesale restructuring of our societies?”

• Carl #Sagan, Cosmos, Futura, 1987, p. 358

“Generic #Communism designates a #free #associative #egalitarian #society where the activity of #polymorph #workers is not governed by regulations and technical or social articulations but is managed by the #collective power of #needs. In such a society, the #State is dissolved as a separate instance from public coercion. #Politics – much as it voices the interests of social groups and covets at the conquest of power – is de facto dissolved.

Thus, the purpose of #Communist politics aims at its own disappearance in the modality of the end of the form separated from the State in general, even if it concerns a State that declares itself #democratic."

• Alain #Badiou - Highly Speculative Reasoning on the Concept of #Democracy (https://www.lacan.com/conceptsym.htm)

The second sequence of the #communist hypothesis runs from 1917 to 1976:
from the #Bolshevik #Revolution to the end of the Cultural Revolution and
the militant upsurge throughout the world during the years 1966-75. It
was dominated by the question: how to win? How to hold out—unlike the
Paris Commune—against the armed reaction of the possessing classes; how
to organize the new power so as to protect it against the onslaught of
its enemies? It was no longer a question of formulating and testing the
communist hypothesis, but of realizing it: what the 19th century had
dreamt, the 20th would accomplish. The obsession with victory, centred
around questions of organization, found its principal expression in the
‘iron discipline’ of the communist party—the characteristic construction
of the second sequence of the hypothesis. The #party effectively solved
the question inherited from the first sequence: the revolution
prevailed, either through insurrection or prolonged popular war, in
Russia, China, Czechoslovakia, Korea, Vietnam, Cuba, and succeeded in
establishing a new order.

But the second sequence in turn created a further problem, which it
could not solve using the methods it had developed in response to the
problems of the first. The party had been an appropriate tool for the
overthrow of weakened reactionary regimes, but it proved ill-adapted for
the construction of the ‘dictatorship of the proletariat’ in the sense
that Marx had intended—that is, a temporary state, organizing the
transition to the non-state: its dialectical ‘withering away’. Instead,
the party-state developed into a new form of #authoritarianism. Some of
these regimes made real strides in education, public health, the
valorization of labour, and so on; and they provided an international
constraint on the arrogance of the imperialist powers. However, the
#statist principle in itself proved corrupt and, in the long run,
ineffective. #Police #coercion could not save the ‘#socialist’ state from
internal #bureaucratic inertia; and within fifty years it was clear that
it would never prevail in the ferocious competition imposed by its
capitalist adversaries. The last great convulsions of the second
sequence—the Cultural Revolution and May 68, in its broadest sense—can
be understood as attempts to deal with the inadequacy of the party.

Alain #Badiou-Bibliography/The Communist Hypothesis/Lacan Dot Com

What is the #communist hypothesis? In its generic sense, given in its
canonic Manifesto, ‘communist’ means, first, that the logic of #class—the
fundamental #subordination of #labour to a dominant class, the arrangement
that has persisted since Antiquity—is not inevitable; it can be
overcome. The communist hypothesis is that a different #collective
organization is practicable, one that will eliminate the #inequality of
#wealth and even the division of labour. The #private appropriation of
massive fortunes and their transmission by inheritance will disappear.
The existence of a #coercive #state, separate from #civil #society, will no
longer appear a necessity: a long process of reorganization based on a
#free #association of #producers will see it withering away.

‘#Communism’ as such denotes only this very general set of intellectual
representations. It is what Kant called an Idea, with a regulatory
function, rather than a programme. It is foolish to call such communist
principles #utopian; in the sense that I have defined them here they are
intellectual patterns, always actualized in a different fashion. As a
pure Idea of #equality, the communist hypothesis has no doubt existed
since the beginnings of the state. As soon as mass action opposes #state
#coercion in the name of #egalitarian #justice, rudiments or fragments of
the hypothesis start to appear. Popular #revolts—the #slaves led by
#Spartacus, the #peasants led by #Müntzer—might be identified as practical
examples of this ‘communist invariant’. With the French Revolution, the
communist hypothesis then inaugurates the epoch of political modernity.

Alain #Badiou-Bibliography/The Communist Hypothesis/Lacan Dot Com