The revolutionary origins of Memorial Day and its political hijacking
Tag: Emancipation
[03-08-1987] Thomas Sankara: The revolution cannot triumph without the emancipation of women
The revolution cannot triumph without the emancipation of women
The specific character of women’s oppression
Woman’s fate is bound up with that of the exploited male. This is a fact. However, this solidarity, arising from the exploitation that both men and women suffer and that binds them together historically, must not cause us to lose sight of the specific reality of the woman’s situation. The conditions of her life are determined by more than economic factors, and they show that she is a victim of a specific oppression. The specific character of this oppression cannot be explained away by setting up an equal sign or by falling into easy and childish simplifications.
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[10-02-1983] Thomas Sankara: The Political Orientation Speech
Stalin on: The October Revolution, Socialism and Industry, Cold War
Karl Marx, Jenny von Westphalen and Engels On Love and Marriage
Karl Marx, Jenny von Westphalen and Engels
On Love and Marriage
From Jenny von Westphalen in Trier to Karl Marx in Paris, 18 August 1844.
The direct, natural, and necessary relation of person to person is the relation of man to woman. The relation of man to woman is the most genuine relation of human being to human being. It therefore reveals the extent to which man’s natural behaviour has become human, or the extent to which the human essence in him has become his natural essence. The relationship also reveals the extent to which man’s need has become a human need: the extent to which, therefore, the other person as a person has become for him a need.
… If you love without evoking love in return – if through the vital expression of yourself as a loving person you fail to become a loved person, then your love is impotent, it is a misfortune.
Private Property and Communism, Economic and Philosophic Manuscripts of 1844
If you love without evoking love in return – that is, if your loving as loving does not produce reciprocal love; if through a living expression of yourself as a loving person you do not make yourself a beloved one, then your love is impotent – a misfortune.
Mao: Tyrant or Great Leader?
Mao’s Legacy and Accomplishments
“Mao Tse‐tung, who began as an obscure peasant, died one of history’s great revolutionary figures. In Chinese terms, he ranked with the first Emperor who unified China in 200 B.C.
A Chinese patriot, a combative revolutionary, a fervent evangelist, a Marxist theorist, a soldier, a statesman and poet, above all Mao was a moralist who deeply believed, as have Chinese since Confucius, that man’s goodness must come ahead of his mere economic progress.
China achieved enormous economic progress under Mao. He transformed China into a modern, industrialized socialist state.”
Unlike many great leaders, Mao never exercised, or sought, absolute control over day‐to‐day affairs.”
TO BE ATTACKED BY THE ENEMY IS NOT A BAD THING BUT A GOOD THING
TO BE ATTACKED BY THE ENEMY IS NOT A BAD THING BUT A GOOD THING
“It is good if we are attacked by the enemy, since it proves that we have drawn a clear line of demarcation between the enemy and ourselves. It is still better if the enemy attacks us wildly and paints us as utterly black and without a single virtue. It demonstrates that we have not only drawn a clear line of demarcation between the enemy and ourselves but achieved a great deal in our work.”
Related:
The demand to give up the illusions about its condition is the demand to give up a condition that needs illusions.
A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
Critique of Hegel’s Philosophy of Right
Marx and Engel’s Collected Works Volume 3: Karl Marx, March 1843-August 1844 (PDF)
Lenin: Socialism and Religion
Read More »The economic oppression of the workers inevitably calls forth and engenders every kind of political oppression and social humiliation, the coarsening and darkening of the spiritual and moral life of the masses. The workers may secure a greater or lesser degree of political liberty to fight for their economic emancipation, but no amount of liberty will rid them of poverty, unemployment, and oppression until the power of capital is overthrown. Religion is one of the forms of spiritual oppression which everywhere weighs down heavily upon the masses of the people, over burdened by their perpetual work for others, by want and isolation. Impotence of the exploited classes in their struggle against the exploiters just as inevitably gives rise to the belief in a better life after death as impotence of the savage in his battle with nature gives rise to belief in gods, devils, miracles, and the like. Those who toil and live in want all their lives are taught by religion to be submissive and patient while here on earth, and to take comfort in the hope of a heavenly reward. But those who live by the labour of others are taught by religion to practise charity while on earth, thus offering them a very cheap way of justifying their entire existence as exploiters and selling them at a moderate price tickets to well-being in heaven. Religion is opium for the people. Religion is a sort of spiritual booze, in which the slaves of capital drown their human image, their demand for a life more or less worthy of man.
A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction
A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction
The foundation of irreligious criticism is: Man makes religion, religion does not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man – state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d’honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion.
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
Ms. Cat’s Chronicles 
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