Yuri Bezmenov's Ghost

@Ne_pas_couvrir • 77,210 subscribers

The broad ideology of Marxism has killed roughly 100 million people. It's ghoulish and stupid. Classical liberalism actually works.

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$Here is CNN calling “safeguarding Western civilizational norms” a “far-right” issue. Look, they believe whiteness, patriarchy, colonialism, etc. are interlocking forms of domination to overcome. The deeper con is severing Western civilization from its own achievements: overcome the civilization, keep all the goodies. The underlying story (con) begins with an immediate human unity. Primitive Communism, maan. People are embedded in a common social world before they experience themselves and their powers as separate from it. The unity is real but undeveloped and mostly unconscious. People belong to the whole without really knowing themselves as a whole. Just vibing, maaan. So, then comes rupture of this low level vibe. Different theories locate it in the enclosure of the commons, private property, wage labor, commodification, colonialism, racial hierarchy, patriarchy, and so on. The details change, but the basic movement is the same in each of these (post)Marxist theories. Human life becomes divided, and powers once embedded in the social whole become scattered into separate social forms. At the widest scale though, Western civilization becomes the historical order in which those divisions take shape, harden, and reproduce themselves. None of this requires anyone to sit down and design the system. The structures emerge “historically,” take on lives of their own, and are inherited by people who didn’t create them. People can benefit from them, exploit them, defend them, or reproduce them, but they’re operating inside forms already larger than themselves. The theory focuses on structures more than individual bad actors. This is where alienation and reification come in. Human powers become objectified in property, capital, markets, institutions, social categories, inherited norms, and structures of authority. “Objectified” means those powers now exist outside immediate human life in durable social forms. “Reified” means those forms have hardened until they confront people almost like independent things, with their own apparent logic and power. The social world starts to look like a second nature. These structures derive their power from the living human capacities bound up within them. Capital has no productive power without labor. Markets do nothing without human exchange. Institutions act only through people. Social categories persist because they keep organizing human relations. Yet the form conceals that dependence. The structure appears to possess the power that actually runs through it. Human capacities become caught inside structures that seem independent of them and confront people as external powers. What belongs to living social life now appears to belong to capital, institutions, markets, categories, and systems. Critical consciousness is supposed to see through that appearance. It sees history where ordinary consciousness sees nature, social relations where it sees fixed things, and human powers where it sees autonomous structures. It also begins to separate the human capacity worth recovering from the social form in which that capacity has become alienated. The oppressed and marginalized provide privileged standpoints from which particular forms of domination can be exposed. A consciousness-bearing movement, the vanguard in its stronger form, connects those insights into a picture of the whole. It identifies what belongs to the oppressive form and what can be recovered from it. Critical consciousness then becomes a kind of sorting operation: separate the human content from the alienated structure, then turn that knowledge into action. That raised consciousness gives the movement the standpoint from which to repair the fractured social whole. Praxis is the work of that repair. The oppressive forms are negated, while the powers bound up within them are recovered and reappropriated. Knowledge, technology, productive capacity, cooperation, social organization, cultural achievement, and the rest are freed from the forms that supposedly distorted, enclosed, or monopolized them and recast as common human powers. Here the opening move pays off, because the achievements of Western civilization have already been detached from Western civilization itself, the civilization can be overcome without giving up its “goodies.” The historical shell can be discarded while the useful human capacities bound up within it are claimed for humanity as a whole. Thats the whole con. This whole process is what is meant by sublation. The old form is negated, its recoverable contents are separated out and preserved, and those contents are reorganized at a higher level. Western civilization disappears as a distinct historical order, while the powers developed within it are universalized and recombined into a more conscious social whole. The final unity is supposed to be richer than the original one because it has passed through division, differentiation, alienation, and conscious recovery. The first unity was immediate and largely unconscious. What existed at the beginning without understanding itself is supposed to reappear at the end as a consciously organized whole. Taken together, classical Marxism, feminism, postcolonial theory, critical race theory, etc. are diagnosing different fractures within this larger civilizational whole. Class, race, sex, colonialism, and the rest identify different places where separation, alienation, and domination have taken form. Zoomed all the way out, Western civilization becomes the master frame to be sublated. Its hardened forms are dissolved, the human powers bound up within them are recovered, and those powers are consciously reorganized into a supposedly higher social unity.$

Here is CNN calling “safeguarding Western civilizational norms” a “far-right” issue. Look, they believe whiteness, patriarchy, colonialism, etc. are interlocking forms of domination to overcome. The deeper con is severing Western civilization from its own achievements: overcome the civilization, keep all the goodies. The underlying story (con) begins with an immediate human unity. Primitive Communism, maan. People are embedded in a common social world before they experience themselves and their powers as separate from it. The unity is real but undeveloped and mostly unconscious. People belong to the whole without really knowing themselves as a whole. Just vibing, maaan. So, then comes rupture of this low level vibe. Different theories locate it in the enclosure of the commons, private property, wage labor, commodification, colonialism, racial hierarchy, patriarchy, and so on. The details change, but the basic movement is the same in each of these (post)Marxist theories. Human life becomes divided, and powers once embedded in the social whole become scattered into separate social forms. At the widest scale though, Western civilization becomes the historical order in which those divisions take shape, harden, and reproduce themselves. None of this requires anyone to sit down and design the system. The structures emerge “historically,” take on lives of their own, and are inherited by people who didn’t create them. People can benefit from them, exploit them, defend them, or reproduce them, but they’re operating inside forms already larger than themselves. The theory focuses on structures more than individual bad actors. This is where alienation and reification come in. Human powers become objectified in property, capital, markets, institutions, social categories, inherited norms, and structures of authority. “Objectified” means those powers now exist outside immediate human life in durable social forms. “Reified” means those forms have hardened until they confront people almost like independent things, with their own apparent logic and power. The social world starts to look like a second nature. These structures derive their power from the living human capacities bound up within them. Capital has no productive power without labor. Markets do nothing without human exchange. Institutions act only through people. Social categories persist because they keep organizing human relations. Yet the form conceals that dependence. The structure appears to possess the power that actually runs through it. Human capacities become caught inside structures that seem independent of them and confront people as external powers. What belongs to living social life now appears to belong to capital, institutions, markets, categories, and systems. Critical consciousness is supposed to see through that appearance. It sees history where ordinary consciousness sees nature, social relations where it sees fixed things, and human powers where it sees autonomous structures. It also begins to separate the human capacity worth recovering from the social form in which that capacity has become alienated. The oppressed and marginalized provide privileged standpoints from which particular forms of domination can be exposed. A consciousness-bearing movement, the vanguard in its stronger form, connects those insights into a picture of the whole. It identifies what belongs to the oppressive form and what can be recovered from it. Critical consciousness then becomes a kind of sorting operation: separate the human content from the alienated structure, then turn that knowledge into action. That raised consciousness gives the movement the standpoint from which to repair the fractured social whole. Praxis is the work of that repair. The oppressive forms are negated, while the powers bound up within them are recovered and reappropriated. Knowledge, technology, productive capacity, cooperation, social organization, cultural achievement, and the rest are freed from the forms that supposedly distorted, enclosed, or monopolized them and recast as common human powers. Here the opening move pays off, because the achievements of Western civilization have already been detached from Western civilization itself, the civilization can be overcome without giving up its “goodies.” The historical shell can be discarded while the useful human capacities bound up within it are claimed for humanity as a whole. Thats the whole con. This whole process is what is meant by sublation. The old form is negated, its recoverable contents are separated out and preserved, and those contents are reorganized at a higher level. Western civilization disappears as a distinct historical order, while the powers developed within it are universalized and recombined into a more conscious social whole. The final unity is supposed to be richer than the original one because it has passed through division, differentiation, alienation, and conscious recovery. The first unity was immediate and largely unconscious. What existed at the beginning without understanding itself is supposed to reappear at the end as a consciously organized whole. Taken together, classical Marxism, feminism, postcolonial theory, critical race theory, etc. are diagnosing different fractures within this larger civilizational whole. Class, race, sex, colonialism, and the rest identify different places where separation, alienation, and domination have taken form. Zoomed all the way out, Western civilization becomes the master frame to be sublated. Its hardened forms are dissolved, the human powers bound up within them are recovered, and those powers are consciously reorganized into a supposedly higher social unity.

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Leftist theory is a midwit wall of text built around a remarkably simple story. Here’s the fairy tale. Once upon a time, humanity existed in an immediate but unconscious social wholeness (e.g. primitive communism). Then comes rupture, appearing in successive theories as division of labor, private property, class society, enclosure, capitalism, patriarchy, colonialism, whiteness, and other forms of domination. Humanity’s own creative powers become alienated, objectified, and reified. Our creations harden into commodities, institutions, identities, and hierarchies that confront us as an independent order and masquerade as reality itself. Ideology conceals the human and historical origins of this fallen order, making contingent relations appear natural and necessary. Human possibility remains trapped inside reified forms as alienated powers awaiting recognition, liberation, and reappropriation. Now enter the awakened subject: revolutionary class, critical intellectual, activist cadre, or vanguard. They see through appearances, discover the hidden structure, identify the human potential imprisoned within it, and awaken everyone else through critique and consciousness raising. Here the Hegelian machinery gets redirected toward conscious historical action. In Hegel, history has a rational telos. Geist passes through contradiction, alienation, and Aufhebung toward fuller self-consciousness and freedom. Aufhebung, or sublation, is the mechanism. A form is negated, preserved, and carried forward into a higher unity. Its partial form is overcome while its truth survives within the fuller whole. Historical actors pursue their own purposes, but the larger movement exceeds their intentions. History becomes intelligible as Spirit progressively realizing itself through them. Hess keeps the teleology but changes the operator. Historically conscious human beings must now help bring the reconciliation about. Consciousness precedes Tat, deed. The earlier unity returns through conscious action, no longer as primitive and unreflective unity but as conscious and active unity. Awakened agents recognize the telos of history and participate in realizing it. The turn has an almost theurgic quality: the conscious subject grasps the direction implicit in history and acts to bring its reconciliation into actuality. Spinozist monism helps make this possible. Hess’s rupture occurs within one immanent reality, not between a fallen world and a true world beyond it. Division can therefore become conscious and be repaired from within. Hess reads Spinoza in precisely this practical direction, as a passage from speculative philosophy toward activity and praxis. Marx materializes this practical turn through labor, class, property, and production. Revolutionary consciousness joins a class that embodies the social contradiction, and praxis becomes the means through which alienated social relations are consciously transformed. Then comes praxis. Critique becomes action. The awakened subject exposes ideology, organizes the excluded, raises consciousness, and attacks the institutions reproducing alienation. Existing structures are negated and transformed. Reified relations are stripped of their appearance of necessity. Human powers alienated into markets, property, institutions, and hierarchies are reclaimed and reorganized under conscious social control. Lukács later makes the consciousness side especially explicit. Reification makes human social relations appear as an autonomous “second nature.” Grasping the totality reveals those apparently natural forms as historically produced human relations, and therefore as things that can be transformed through praxis. In many later critical traditions, the consciousness-bearing standpoint increasingly migrates toward marginalized subjects. The excluded standpoint becomes the position from which the supposedly false universal is exposed and the social whole reconstructed. This is sublation made practical. The alienated form is negated, the human power embodied within it is recovered, and that power is carried forward into a supposedly higher social form. Praxis also transforms the people performing it. Through struggle, the revolutionary subject becomes conscious of powers and possibilities previously concealed by the alienated order. Society is remade, and the subject is remade with it. Finally comes reconciliation. Humanity passes through rupture, alienation, consciousness, negation, and praxis, then gathers its scattered powers into a new totality. The old forms are overcome, their emancipatory human content is reappropriated, and social life is consciously reorganized. The beginning is immediate, unconscious wholeness. The endpoint is mediated, self-conscious wholeness. Humanity supposedly recognizes the social world as its own creation and consciously authors what once confronted it as an alien power. So the recurring story is: Primitive wholeness → rupture/alienation → reification and ideological concealment → consciousness of the totality → praxis [negate/sublate the alien form, reclaim alienated human powers, recenter the marginalized] → higher conscious wholeness Hegel supplies the dialectical architecture. Hess makes reconciliation a task of conscious historical collective deed/action. Marx routes that deed through material class praxis. Later critical traditions change the rupture, the consciousness-bearing subject, and the object of repair, but the underlying narrative machinery remains.

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Yuri Bezmenov's Ghost

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Allow me to explain with an 18 second long meme.

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The 1800s were hard, generally. In 2002's "Frontier House," ep. 4, the hard labor & diet turned a fat lawyer from a soft mess to a lean muscular man. He couldn't believe the transformation.

In 2011, Breitbart breaks down how Frankfurt School Marxists like Adorno, Marcuse, & Horkheimer escaped Germany for 1940s Golden Age California -only to hate the endless cheer, productivity, and capitalism. They devised cultural Marxism to subvert the US.

For over 400 years, from the 7th to 11th centuries, Christendom lost territory across three continents, remaining mostly defensive outside of Spain & Byzantium until launching the First Crusade (1096-1099). Over 400 years.