Alexander Lopin Problems of communism

Marxists after Marx derived the dictatorship of the proletariat from the class struggle of the proletariat. This led to the conclusion that without universal proletarianization there would be no socialist revolution. But in practice, the proletariat is caught in a web of exchange relations, unable to escape. In reality, the transition to a communist system took place in a peasant country under the leadership of a proletariat that still retained a communal consciousness, not replaced by self-awareness. According to development theory, development proceeds through the following stages: formation-antagonism-harmony. Antagonism strives to completely negate formation, but to no avail, for in so doing it loses the object of negation and the meaning of existence. Therefore, formation, in a renewed form, returns as harmony, which is a synthesis of formation and antagonism. But synthesis is not the negation of antagonism by formation, for without antagonism there will be no harmony. Therefore, reason is the synthesis of collective consciousness and individual self-awareness. Hegel understood this when, in his «Phenomenology of Spirit,» he examined the transition of self-consciousness into reason. He wrote that as soon as reason establishes itself as universal, it immediately returns to self-consciousness. Therefore, after reason, through collective reason and religion, Hegel arrives at absolute knowledge, which is nothing other than spirit — that is, an abstract worldview or ideal theory of cognition.

The rational need for the collective to control the consumer instinct leads to the control of reason by the dominance instinct. But reason also gains the ability to spread through the dominance instinct. One successful breakthrough to reason occurred in the Russian Empire, and then reason spread through dominance, through the establishment of a dictatorship of primitive collective consciousness over self-consciousness in the form of a struggle between collectivism and individualism. After the successful establishment and strengthening of the dictatorship of the proletariat in the USSR and the victory in the Second Imperialist World War, along with the old imperialists over the new imperialists (Germany and Japan), came the spread of communism to China, Korea, Vietnam, and Eastern Europe. Socialism arrived in Eastern Europe on bayonets and found itself in the conditions of the old self-consciousness, controlled by the consumer instinct — that is, controlled by exchange relations. Therefore, after the collapse of the USSR, socialism was quickly replaced by capitalism in Eastern Europe and the Baltic republics, as well as in the Transcaucasian republics. In the Central Asian republics and Mongolia, where feudal relations persisted under socialism, a natural transition from feudalism to capitalism occurred. In China, Korea, and Vietnam, the communist system relied on peasants as bearers of a primitive collective consciousness. This is why Mao’s strategy of encircling the city with the countryside led to the victory of the communist revolution. As a result of these revolutions, each country was divided into two states, communist and capitalist, with the capitalist state finding itself under the protection of imperialism. Only Vietnam was able to reunify after a difficult war with imperialism. Because the new identity was formed under the control of the dictatorship of the bureaucracy (the instinct for dominance retained power over the instinct for consumption), the restoration of capitalism took place within the framework of the communist system.

However, collectivism remains under the control of the consumer instinct and remains within the framework of self-awareness. The path to collective intelligence lies through the bifurcation of the collective’s self-awareness, with the emergence of reason within it. Self-awareness, as a consequence of the consumer instinct, will bifurcate with the emergence of reason, along with a new need, the need for personal development, and the transition to consumption (the use) of the curiosity instinct in the practice of cognition. This process is currently taking place under the control of the dominance instinct over the consumption instinct, under the primacy of bureaucracy over the commercial hierarchy.

The history of the communist system in its second stage of development (antagonism) involves the formation of self-awareness based on the consumer instinct, which occurs in the form of a denial of collective consciousness, but under the control of bureaucracy (under the control of the dominance instinct), which expresses collective consciousness. This process manifests a synthesis of the first (primitive communal) and second (exploitative) stages of social development. This is the essence of the third stage (communist) society and signifies the mature primacy of dominance (labor relations) over consumption (exchange relations). This synthesis must culminate in the emergence of reason from self-awareness, in the form of the mature primacy of collective consciousness over individual self-awareness. As a result of mature primacy, individualism will be transformed by collectivism in such a way that it can exercise free will in the interests of social development. Consequently, free will will be based not on the consumer instinct, but on the instinct of curiosity.

But since the instinct of curiosity in the mind, freed from the control of the consumer instinct (which is inherently characteristic of self-awareness), has come under the control of the dominance instinct, the practice of cognition still remains under the control of social practice. This signifies a developmental impasse, for society, through such cognition, cannot transcend its own limits and becomes stuck in a cycle. The problem with the dominance of labor collectives in society is that the network of labor relations generates hierarchy (bureaucracy), which consolidates society to the point that all development is halted. Collectivism always opposes development, since the majority in the collective belongs to the consumers (collectivism is based on the idea of consumption), and, accordingly, the hierarchy that grows out of the network of labor relations inevitably operates in the interests of the majority, that is, in the interests of the consumers.

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