2.3. The Compulsion to Repeat: the slave invisible cage

2.3. The Compulsion to Repeat: the slave invisible cage

sociologie Baldovin   01:44

The automatist society manifesto  

2.3. The Compulsion to Repeat: the slave invisible cage

This entry continues the precedent one: 
Pentru varianta in limba romana clic aici   

The main disadvantage of slavery, whether classical or camouflaged in apparently free working relationships, is the causing a depressive psychopathological background. Between the simple depression of the fatalism specific to the classical slavery lifestyle, and the major depression that degenerates into suicide, there is a spectrum of intermediate depressions that are triggered by the slavery traumatic experiences. I showed in the first two entries of this series how the depressed slave preferred to get killed or sink into the fantastic world of heaven from the after death world rather than continuing to live as a classical slave. And the post-Constantine civilization knew to offer this illusory lure in exchange for a more careful selection of potential slaves that won’t initiate a future revolt with damages on both sides.

In addition to this help cry for liberation from the slavery chains, on the opposite side there is a slave conservative pulsion to remain chained into slavery. This pulsion dwells in each one of us's brain. It is the most important factor that contributes to the slavery consolidation and usage. The classical psychoanalysis has noticed this strange tendency that drew some patients to paradoxically relive a trauma that they experienced before. Freud named it "the compulsion to repeat". He noticed it in some patients who seemed to develop an opposite to phobia behavior after similar traumatic experience, a kind of paradoxical attraction to frustrating things, that some were previously experienced.

The phobia and the compulsion to repeat are at the antipodes one another. The first is an exaggerated fear as the other is a minimized fear, and even seduced by the potential trauma of a situation. If phobia has the disadvantage of generalizing traumatic appreciation toward harmless objects or beings, on the contrary, the compulsion to repeat has the disadvantage of constantly stepping into troubles. In the first case, the behavior is anachronistic because it sees terror where it is not, or exaggerates it. In the second case, the behavior is anachronistic due to the paradoxical inability to avoid traumatic factors.

The psychopathology used the poetic formula of "moral masochism" to describe it, because the subject ambivalently experiences the terrible terror of trauma through both fear and seduction in the same time. The fear acts by rejection and leaving, as the seduction acts by attraction. The pathological gambling is perhaps the best example in this case. The person with this disorder loses all its fortune by compulsive betting, until ruining, on the improbable odds. As the pathological gambler, the compulsion to repeat person cognitively (by superior mind) bets on the improbability for any trauma to produce. But, in the same time, at the profound psychological level, that person unbelievable bets on the probability of producing it. Engaging into the traumatic actions or into unlikely betting is caused by a paradoxical and self destroying need for trauma.

As the one dominated by the compulsion to traumatically repeat the slave is also embraced by ambivalence towards slavery after being released. In the not so pragmatic eastern culture there are proverbs like: "It is bad with evil but it is worse without it". But even in the very pragmatic western culture there is this one: “Nothing is bad without being good for something” We can see here a true poetic of attraction to "evil" throughout the world. This is not at all caused by the demonic human nature but by this dependence it gets towards its tradition. the compulsion to traumatically repeat is part of human adaptation to environment. Somehow, somewhere, at a certain point the individual will overcome the origin of the trauma and rise above it. The species will receive these victories. But the individual or several generations after him will be wasted in these trials.

The same thing happens to the slave. He is wasted in activities below the human spirit. The set free slave thus feels a strange ambivalence towards the slavery social status. On the one hand, she/he detests it, but on the other looks for it in a moral masochistic way. The explanation rests precisely in the transgenerational mental heritage that the subject wants to relive in a cycle: the parents, the grandparents, the grandparents, etc., were themselves slaves and their descendants do not know any other way of life. Like a cage bird that does not want to fly outside anymore, because it feels good there, the slave also has some comfort in executing orders and being valued by the master. The myth of the cave, narrated by Plato, perfectly describes this mental state. Because of this, the loss of work for the modern order executioner causes addition frustration to the social marginalization natural one that the marginalized unemployed person feels.

Despite an entire civilization that has formed after the slaves protests, the paradox is that the traditional transgenerational slave is so linked to the slavery that it can not totally escape it once it is formally and officially released. That is why, after abolition, many slaves remained servants to former and current masters. There are lots recorded cases like this after the slavery abolition in the US. The same thing happened in the late antiquity and after. As missing the image of the classical master power, the slave created the image of a cosmic megastar, a pattern for his ideal master that can not separate from: God.

As strictly psychologically analyzed, the mental construction of Christianity was a simple return to a more efficient master. The Catacomb Christian later buried its life into prayer and mysticism after its predecessors had buried their lives into taking their masters orders. Exactly after to the same mental pattern, the contemporary young naïve people behave. As shaped by consumerist values of sudden social upheaval, these people burry their youth for making a career, climbing up the steps of promoting or moving from one corporation to the other. The two mental states are the same. The difference between them lies only in the values that each social system cultivates: the Christianity promised a social ascension in an illusory after death life, that no one experienced and communicated to the entourage according to scientific rules. On the other hand, the corporatist mentality promises the social ascension through an illusory collection of unnecessary products and objects. The difference between the two cultural statutes lies in the degree of acceptance of the illusion: the first has a highly culturalist, abstract mentality while the other has a more mercantile, concrete one.

The "liberated" slave willingly remains in the master's yard, as the “free” employee, always consumes the same "else". They both seem to be governed by two completely different mentalities, conservative and progressive. But, in fact, they are the same thing: the classical slave just turned into a wage slave can not leave the subordination social state, as the wage slave either can escape the vicious circle of false paths choices. These multiple “choices” are actually the same option wrapped with different packaging.

The fleeing trauma has remained imprinted in the slaves' soul for many generations to that level that they alone can not release themselves. The pop star or VIP arrogance that most adolescents show actually counteracts this sense of social inferiority that they perceive inside themselves. The capitalist system knows so well to recognize the slave’s mentality exactly in these "class" actions, creating for these children big industries of exploiting their illusions. The pop culture does exactly this.

It is very easy to recruit servants from adolescents in return for more or less real fulfillment of their social ascension dreams. In the last decades, the new generations are being educated in the spirit of entertainment stars. This educational pattern has the role of preparing them for such a moment. On the on hand the contemporary slaves accept to work for money and look with obstinacy for jobs by virtue of habit and genealogical mutilation. But, recently, they do it driven by the need to travel, thus having the feeling that they can legally and ambivalently escape from the "workplace." Unfortunately for them, the more need for escape is greater and more satisfied by illusory models, the more slavish gaps gather around them at the factual level. The payment for their various holidays when they became tourists for several weeks in a year is made in fact with harder work during the rest of the year. That means a higher profit for the employer. And that is what was being pursued from the beginning.

The compulsion to repeat that Freud introduced, which draws the neurotic into the paradoxical trauma reliving, applies perfectly here as well. The democratic emancipation movements that began in France at the end of the 18th century once with the French Revolution, and continued in the nineteenth century and the beginning of the twentieth century, lamentably failed when the slave was given the absolute liberty. With this freedom the slave brought back the tyranny. This happened in the nineteenth century with Napoleon in France. This was the case in the 20th century with Nazism in Germany and Stalinism in Russia. In the same way, ignoring its rights that have been given to since the famous Universal Declaration, the modern slave preferred to return to his cave sooner than to know and assume those rights that its ancestors conquered through the heroism of rebellion. Of course, there are also notable exceptions in the great cultural and artistic figures, but they have not been able to decisively influence the political course of history. The capitalism has noticed this predisposition and thus has put pressure on politicians and legislation to camouflage those rights. So, at this point, someone from the bottom of the social pyramid must struggle hard to gain these presumably guaranteed rights, but none tell about.

The modern unemployed order taker has two variants of psychical evolution after resignation, depending on the intensity of compulsion to repeat: if this pulsion is weaker than that of master subordination anguish, then that person no longer accepts the return to the old job or a similar job, although the ambivalence of returning constantly produces confusion inside. Yet that person either changes its profession, or looks for all sorts of expression for the previously accumulated rage after this culturalist pressure. But its behavior constantly indicates frustration. Unlike the other case alienated person, that interiorly lives this drama, the frustrated person actively express itself, outwardly projecting this anxiety of compulsion to repeat. This person can become a political or environmental activist, a sports clubs hooligan supporter, or even engage in army or police to pour out its rage over an objective "enemy". The Explosive psychopath ("The Explosive personality disorder") is the long-term effect of this social reality.

In the other case, if the compulsion to repeat is stronger than that of master subordination anguish, then that person returns to the old workplace, possibly even apologizing. Some say that it "has got matured". After a period of "meditation", the upset order taker "comes to a head" and decides not to make other problems at work and to smilingly accept (more or less simulated) the orders coming from the hierarchical line. In fact, no maturation happens here and no lesson was learned. The reemployed order taker will resume its daily life from before the resignation with its insignificant banality. The return is explained by the fact that that person simply did not deal with the anguish that arose after the symbolic escape from the traumatic relationship with the master. The return to trauma is its moral acceptance in exchange for the harassment stopping that screams in the depth of its mind from the very deep transgenerationally inherited history.

"The maturation" is for this person only a kind of spiritual anesthesia that cuts out the childhood and adolescence dreams in favor of a conservative way of life. The Anankastic psychopathy (named "Obsessive Compulsive Personality Disorder" in DSM-V) is the reference of this psychopathological configuration. K. Marx has very suggestively described this state of mind through his concept of "alienation". The modern order taker is kind, good-natured and optimistic at the work place, but at home it becomes a mournful bummer, ready to find irregularities everywhere and always virulently criticize others after its workaholic habits.

In the following entry I will examine in detail the micro and macrosocial strategies to attract those with such a strong compulsion to repeat to recruit them into modern order takers.

Gabriel Baldovin

2.3. Compulsia la repetitie: cusca invizibila a sclavului

2.3. Compulsia la repetitie: cusca invizibila a sclavului

sociologie Baldovin   09:33

Manifestul societăţii automatiste  

 

2.3. Compulsia la repetitie: cusca invizibila a sclavului

Acest articol se continua de aici
English version here 

Principalul dezavantaj al sclaviei, fie ea clasica, fie camuflata in relatii de munca de aparent liber schimb, este favorizarea unui fond psihopatologic depresiv. Intre depresia simpla a fatalismului specific stilului de viata al sclavului clasic si la depresia majora care degenereaza in sinucidere, exista un spectru de depresii intermediare in care sunt implicate experiente traumatice de sorginte sclavagista. Am aratat in primele doua articole din aceasta serie in ce mod sclavul depresiv a preferat sa se lase ucis sau sa se afunde in fantasmatica lume a raiului de pe lumea cealalta mai curand decat sa continue sa traiasca ca sclav. Iar civilizatia postconstantineana a stiut sa-i ofere sclavului clasic acest zaharel iluzoriu in schimbul unei selectii mai atent facute fata de potentialii sclavi, care nu ar  initia o viitoare revolta cu pagube de ambele parti.

Pe langa acest strigat de ajutor intru eliberare din lanturile sclaviei, din partea opusa se manifesta o pulsiune conservatoare a sclavului de a ramane in starea de sclavie. Aceasta pulsiune salasuieste in creierul fiecaruia dintre noi. Ea este cel mai important dintre factorii care contribuie la consolidarea si folosirea sclaviei. Psihanaliza clasica a observat aceasta ciudata tendinta a unor pacienti de a retrai in mod paradoxal o trauma experimentata anterior. Freud a numit-o „compulsie la repetitie”. El a observat-o la unii pacienti care pareau sa dezvolte un comportament opus fobiei traumatice in contextul aceleiasi experiente traumatice, un fel de atractie paradoxala fata de lucrurile frustrante, unele traite in prealabil.

Fobia si compulsia la repetitie sunt aflate la antipozi. Prima exagereaza frica iar cealalta o minimizeaza, ba chiar este sedusa de potentialul traumatism al unei situatii. Daca fobia are dezavantajul unui comportament de generalizare a aprecierii traumatice catre obiecte sau fiinte inofensive, dimpotriva compulsia la repetitie are dezavantajul ca indeamna constant spre bucluc. In primul caz comportamentul e anacronic pentru ca vede teroare acolo unde nu e, sau ii exagereaza mult ponderea. In celalalt caz comportamentul e anacronic datorita incapacitatii paradoxale de a se feri de factorii traumatici.

Psihopatologia a folosit formula oarecum poetica de „masochism moral” pentru a-l descrie, deoarece subiectul traieste ambivalent teroarea traumatismului prin frica si seductie concomitenta. Prima se manifesta prin respingere si indepartare, iar seductia se manifesta prin atractie. Jocul de noroc patologic este poate cel mai bun exemplu in acest caz. Persoana cu aceasta tulburare isi pierde averea prin pariere compulsiva, pana la ruinare, pe improbabil. Precum pariorul patologic si compulsivul la repetitie pariaza la nivel ideatic (superior cognitiv) pe improbabilitatea neproducerii traumei. Dar la nivel psihic profund acea persoana pariaza tocmai pe probabilitatea producerii ei. Angajarea in actiunea traumatica sau parierea improbabila consta in paradoxala si falimentara nevoie de retraire a traumei.

In acelasi fel precum cel dominat de compulsia la repetitie traumatica, sclavul este si el cuprins de ambivalenta fata de starea de sclavie, dupa ce este eliberat. Exista un proverb romanesc folosit de acest gen de oameni: „E rau cu rau dar e mai rau fara rau”. Dar chiar si in foarte pragmatica cultura occidentala exista proverb: "Nimic nu e rau fara a fi bun pentru ceva". Putem observa aici o adevarata poetica de atractie fata de „rau” in intreaga lume. Acest lucru nu este cauzat de vreo latura demonica a naturii umane, ci de aceasta dependenta pe care ea o are fata de traditie. Compulsia la repetitie traumatica este o parte a adaptarii umane la mediul inconjurator. Undeva, candva individul va invinge originea traumei si se va ridica deasupra ei. Specia va primi aceste victorii. Insa individul sau mai multe generatii de dupa el vor fi irosite in aceste incercari.

Acelasi lucru se intampla si cu sclavul. El se iroseste in activitati inferioare spiritului uman. Sclavul eliberat isi traieste astfel ambivalenta fata de sclavie. Pe de o parte el o detesta, dar pe de alta parte o cauta cu predilectie in mod masochist-moral. Explicatia sta exact in descendenta familiala pe care subiectul o vrea retraita: parintii, bunicii, strabunicii etc., au fost ei insisi sclavi iar urmasul lor nu stie alt stil de viata. Asemenea unei pasari de colivie care nu mai vrea sa zboare afara, pentru ca se simte bine acolo, si sclavul are un anumit confort in a executa ordinele si de a se sti apreciat de stapan. Mitul pesterii relatat de Platon descrie perfect pentru aceasta stare mentala. Din aceasta cauza pierderea locului de munca pentru executantul modern de ordine provoaca o frustrare in plus fata de cea naturala a marginalizarii sociale la care e supus somerul.

In ciuda unei intregi civilizatii care s-a format in urma protestului sclavilor, paradoxul este ca sclavul traditional transgenerational este atat de legat de sclavie incat nu se poate desprinde de ea odata eliberat la nivel oficial, formal. De aceea, dupa abolire, multi sclavi au ramas in continuare slujitori fostilor si actualilor stapani. Sunt enorm de multe cazuri de acest fel consemnate dupa abolirea sclaviei in SUA. Acelasi lucru s-a intamplat si in perioada finalului antichitatii si cea imediat urmatoare. Lipsindu-i imaginea puterii stapanului clasic, sclavul a creat imaginea unui megastapan cosmic, model pentru stapanul sau ideal de care nu se poate desprinde: Dumnezeu.

Analizata strict psihologic, constructia mentala a Crestinismului a fost o simpla intoarcere la un stapan mai eficient. Crestinul catacombelor si-a ingropat ulterior viata in rugaciune si misticism dupa ce predecesorii sai isi ingropasera viata in executarea ordinelor stapanilor. Exact dupa acelasi tipar mintal se comporta astazi tanarul contemporan naiv. Modelat de valorile consumeriste ale ascensiunii sociale bruste, el isi ingroapa tineretea in cariera, urcand treptele promovarii in functie sau trecand de la o corporatie la alta mai mare. Cele doua stari mentale sunt identice. Diferenta dintre ele consta doar in valorile cultivate de fiecare societate: Crestinismul promitea ascensiunea sociala intr-o iluzorie viata de dincolo, de nimeni experimentata si comunicata anturajului conform regulilor stiintifice. Dimpotriva, corporatismul promite ascensiunea sociala printr-o iluzorie colectie de produse si obiecte inutile. Diferenta dintre cele doua statute culturale consta in gradul de acceptare a iluziei: primul este inalt culturalist, abstract i timp ce celalalt este mercantil, concret.

Sclavul „eliberat” ramane de buna voie in curtea stapanului, in timp ce angajatul, supranumit liber,  consuma mereu si mereu acelasi „altceva”. Cei doi par guvernati de doua mentalitati ce par total diferite; una conservatoare si cealalta progresista. In realitate ele sunt unul si acelasi lucru: sclavul clasic tocmai transformat in sclav salarial nu poate pleca din starea de subordonare, dupa cum nici sclavul salarial nu poate iesi din cercul vicios al alegerilor de false cai diverse. Aceasta multitudine de "alegeri" de fapt sunt una si aceeasi optiune cu diferit ambalaj.

Trauma fugii a ramas atat de intiparita in sufletul sclavilor pe parcursul a mai multe generatii incat singuri, ei nu se pot elibera. Aerele de vedeta pop sau de persoana superimportanta pe care majoritatea adolescentilor le arata sunt de fapt contracarari ale acestui sentiment de inferioritate sociala. Sistemul capitalist stie atat de bine sa recunoasca sclavul exact in aceste manifestari „de clasa”, creand pentru acesti copii adevarate industrii de exploatare a iluziilor lor. Cultura pop exact cu asta se ocupa.

E foarte usor a recruta slujitori din randurile adolescentilor in schimbul satisfacerii mai mult sau mai putin reale ale viselor lor de ascensiune sociala. In ultimele decenii noile generatii sunt crescute in spiritul vedetismului. Acest model educational are rolul de a-i pregati pentru un astfel de moment. Sclavii contemporani pe de o parte accepta sa lucreze pentru bani si cauta cu obstinatie joburi in virtutea obisnuintei si mutilarii genealogice. Dar, mai nou, ei o fac si din nevoia de a calatori si de a avea sentimentul ca pot evada legal si ambivalent de la „locul de munca”. Din pacate pentru ei, cu cat aceasta nevoie de evadare e mai mare si mai satisfacuta de modele iluzorii, cu atat laturile sclavagiste se strang mai tare in jurul lor la nivel faptic. Plata vacantelor diverse ca turisti pentru cateva saptamani pe an se face, de fapt, cu munca si mai asidua in restul anului. Adica profit mai mare pentru angajator. Ceea ce se urmarea de la inceput.

Compulsia la repetitie de care vorbea Freud, care il atrage pe nevrotic la retrairea paradoxala a traumei, se aplica perfect si aici. Miscarile de emancipare democratica incepute in Franta sa sfarsitul secolului al XVIII-lea odata cu Revolutia Franceza, si continuate in secolul al XIX-lea si inceputul celui de-al XX-lea, au esuat lamentabil acolo unde sclavului i s-a dat libertatea absoluta. Cu aceasta libertate el a refacut tirania. Asa s-a intamplat in secolul al XIX-lea cu Napoleon in Franta. Asa s-a intamplat in secolul al XX-lea cu nazismul in Germania si stalinismul in Rusia. In acelasi fel, ignorand drepturile care i s-au dat dupa celebra declaratie universala, sclavul modern a preferat sa se intoarca in pestera lui mai curand decat sa isi cunoasca si sa isi asume acele drepturi pe care stramosii lui le-au cucerit prin eroismul rascoalelor. Exista si exceptii notabile in persoanele marilor figuri culturale si artistice, insa ele n-au putut influenta cursul politic al istoriei. Capitalismul a vazut aceasta predispozitie si a facut presiuni asupra politicienilor si legislatiei pentru camuflarea a cestor drepturi. Astfel ca, in acest moment cineva aflat la baza piramidei sociale trebuie sa lupte din greu pentru a-si castiga aceste drepturi presupus garantate, dar de care nu-i spune nimeni.

Executantul modern de ordine ajuns somer are doua variante de evolutie psihica dupa demisie, in functie de intensitatea compulsiei la repetitie: daca compulsia la repetitie e mai slaba decat angoasa subordonarii, atunci acea persoana nu mai accepta intoarcerea la vechiul loc de munca sau la ceva similar, desi ambivalenta il roade si pe el constant in interior. Dar totusi el fie isi schimba profesia, fie cauta tot felul de supape de exprimare a furiei acumulate in timp ca urmare a acestei presiuni culturaliste. Comportamentul sau indica constant frustrarea. Spre deosebire de alienatul din urmatorul caz, care isi traieste in interior drama, frustratul inca se exprima, proiecteaza in exterior aceasta angoasa a compulsiei la repetitie. El poate deveni activist politic sau de mediu, poate deveni suporter huligan al cluburilor sportive sau chiar se poate angaja in armata sau politie pentru a-si revarsa furia pe „inamic”. Psihopatia exploziva („tulburarea de personalitate de tip exploziv”) este efectul pe termen lung al acestei realitati sociale.

In celalalt caz, daca compulsia la repetitie este mai puternica decat aceasta angoasa a subordonarii fata de stapan, atunci acea persoana revine la vechiul loc de munca, eventual chiar si cerandu-si scuze. „Se maturizeaza”, le place unora sa spuna despre aceasta situatie. Dupa o perioada de „meditatie”, sclavului „ii vine mintea la cap” si decide sa nu mai faca probleme la locul de munca si sa accepte zambind (mai mult sau mai putin simulat) ordinele venite pe linie ierarhica. De fapt nu se poate vorbi de nicio maturizare aici si de nicio lectie invatata. Executantul modern de ordine reangajat isi va relua viata de zi cu zi in banalitatea ei insignifianta de dinainte de demisie. Revenirea se explica prin faptul ca pur si simplu ca el nu a facut fata angoaselor reiesite in urma evadarii simbolice din relatia traumatica cu stapanul. Intoarcerea la trauma reprezinta acceptul sau moral in schimbul incetarii haituirilor care urla in profunzimea mintii sale din haul istoriei mostenit transgenerational.

„Maturizarea” sa este doar un soi de plafonare spirituala, de retezare a viselor din copilarie si adolescenta in favoarea unei vieti conservatoare. Psihopatia anacansta (numita in DSM-V „Tulburare de personalitate de tip Obsesiv-compulsiv”) este modelul acestei configurari psihopatologice. Marx a descris foarte sugestiv aceasta stare prin conceptul sau de „alienare”. Executantul modern de ordine e amabil, binevoitor si optimist la locul de munca, insa acasa devine un bombanicios ursuz, gata oricand sa gaseasca nereguli si sa le critice virulent in virtutea obisnuintei de la locul de munca.

In urmatorul articol o sa analizez in detaliu aceste strategii micro si macrosociale de atragere a celor cu o astfel de puternica compulsie la repetitie spre inregimentarea ca executanti moderni de ordine.

Gabriel Baldovin

2.2. The Christianity and the promise of eternal life and happiness

2.2. The Christianity and the promise of eternal life and happiness

sociologie Baldovin   06:05

The automatist society manifesto  

2.2. The Christianity and the promise of eternal life and happiness

This entry continues the precedent one

Varianta in limba romana aici

In the pre-Christian age, the ancient Greeks used to consider the slave as "someone who deserves to be killed but left alive for some reasons". This was because, generally, the classical slaves were gained as prey, through the war prisoners’ transformation into slaves. Any kind of rebellion had to be severely punished. The situation was similar in all the ancient empires.

But this strategy worked only for a while. Many slaves committed suicide. Others preferred to fight the Roman legions to death rather than continue to live as slaves. Others, the Christians, were killing themselves into prayer after the social system had converted their will to live into profitability and spread desolation into their souls. The above mentioned slave's definition was no longer relevant to the slave of the Greek-Roman antiquity end period. The slave was beginning to stop accepting such a social stigma of animal that could be sacrificed anytime after the master's cheer.

a. The Catacomb Christianity: an antisystem ideology

The first forms of ideological rebellion against slavery coincide with the emergence of Christianity that brought symbolically the first such revolution. It disavowed the Greek-Roman slavery mentality, and promised a ore credible lie, which is the all people brotherhood.

In the pre-Christian age, the ancient Greeks used to consider the slave as "someone who deserves to be killed but left alive for some reasons". This was because, generally, the classical slaves were gained as prey, through the war prisoners’ transformation into slaves. Any kind of rebellion had to be severely punished. The situation was similar in all the ancient empires.

But this strategy worked only for a while. Many slaves committed suicide. Others preferred to fight the Roman legions to death rather than continue to live as slaves. Others, the Christians, were killing themselves into prayer after the social system had converted their will to live into profitability and spread desolation into their souls. The above mentioned slave's definition was no longer relevant to the slave of the Greek-Roman antiquity end period. The slave was beginning to stop accepting such a social stigma of animal that could be sacrificed anytime after the master's cheer.

According to any revolution, initially the authorities tried the first Christians eradication. After their belief, the Catacomb Christians preferred to be killed rather than being treated as classical slaves. The return of the other cheek for the abuser to slap, as Jesus did, has totally confused the executioners and mercenaries of the Roman administration and army. Just like a predator that fails to act when the prey counterattacks instead of running, neither the Roman Empire knew what to do with these depressants that developed delusions and religious hallucinations. The Catacombs Christians could not be blamed for a possible punishment. Jesus' moral superiority to the Roman bureaucratic administrative spirit was clear from miles. The Roman soldier conversion to its beliefs was only a matter of time.

Putting into practice the master death threat for the slave did not bring him much benefit. The Christians were highly persecuted, but the more persecutions, the stronger the cult became. Once with the slaves’ revolts, especially in Athens and Rome, their status had somehow to be changed. So, after some such unsuccessful attempts to persuade others to execute the master's orders, the master had to think of a new exploitation strategy rather than using the constant threat of death. And this has brought the classical slave some liberation or, at least, a social status increasing. As it is known, after he murdered a few, Constantine had to accept the cult and leave it be. Probably he could have eradicated it altogether if he had not found a solution to modify the slavery in such a way that he would cover to the new ideological- religious conditions. The Christians after him rushed to even make him a holy saint, which is unreasonable if compared to other saints who believed and lived like Christ. All that Constantine did was to change himself according to the Christian cult rather than change it after his own requirement.

The Christianity accepting as a main religion was a normal thing to do by any inspired ruler. Its recognition meant the new rights granting to the classical slaves. Unlike the destiny based deterministic mentality of the Greek-Roman religion, the Christianity has recognized the slave as a man who has the chance of salvation, which is, the chance of living a happy life somewhere in another world, the other world. We still have no proof to know if this promise would have been made till now. Personally, I would bet on the negative option, knowing that there are many institutions that are functioning today on the basis of the lying promises. But even so, a false promise was better for the classical slave than the Greek-Roman fatalism based on the idea of absolute destiny.

Unlike the Greek-Roman polytheism, the post-Christian society "listened" to the miserable slaves’ opinion. It finally admitted that yes, the world is ugly, depressing, in vain, etc. But it also maintained its promise that Heaven or Heaven still exists as well. And, according to the Christian doctrine, at the second coming of Christ, the world will be for sure as in Heaven. Here is the backbone of the Christian religion and its huge expansion in the subsequent centuries. If the slave’s ugly life was proof that the Greco-Roman deities were false, on the contrary, after the Christianity, this recognition became an evidence of the existence of a heaven, a Paradise somewhere in the world. The belief in such an endless happiness is a psychical need to counteract the slave’s everyday life sadness. The psychical system creates such a fantastic constructs precisely to balance itself against daily frustrations. The Christianity Parents often said that only the poor and the suffering ones would be saved. But in fact it is that only they are able to create such an after death world fantasy due to their own social status and psychogenic constitution. The Christianity implemented into the state has allowed the slave to dream in its world that somewhere the sacrifices made will be eventually rewarded.

Nietzsche shocked his contemporaries, saying that the Christianity is a slavery religion, although this is an incontestable historical truth. If we pay attention to the prayers content and many holy texts, we see that the believer has a strong propensity for servitude. The catacomb Christian was not sure about his desire for liberation, like any slave: he wanted more to serve an unbeatable master in order to secure her/his survival and salvation. Here is the origin of contemporary corporatism! It is no surprise that the main corporatist heads of the modern age have religious behavior, even if it is a fake one. The cave myth has once again materialized on a remarkable page of history.

It is this promise that seduced the public opinion in joining the Christianity. The Greek-Roman polytheism did not do so with its mechanistic mentality based on faith in destiny. With the industrial age, this promise has turned into the welfare that, basically, the wage slavery permits. Observing this availability, the slavery social system reformed through faith preferred the cross instead of the sword, at least at a first level of interaction.

b. The State Christianity: a reformulation of the slavery

Nietzsche said very honestly that Christianity is a slaves’ religion, although they are unhappy. However, the willingness to "Render unto Caesar what is Caesar's", as affirmed by Jesus himself, held the door open for some negotiation of a slave new social status, namely the promise that he will go to heaven and live there happily. And here comes an essential factor of the new slavery, namely that of testing the slave's willingness to accept orders from a master. The mystics could not be persuaded to serve a master anymore, but they could however become an educational factor to convince the less intellectually ones to do it. We can see here the origin of corporatism: "I try to make you buy; if you refuse, I'll try to make you an advertiser by advertising me."

The right to live even at an illusory level, another life than the oppressed one was a first freedom that the Roman authorities gave to the slaves to persuade them to continue serving. All they had to do further on was to act more or less credible like a divine entity. By identifying with the Messiah himself, the political leader became stronger than ever after the Christian worshiping. A certain percentage of slaves were lost, namely those who decided to immerse themselves into prayer rather than serve. However they could still not be persuaded to continue serving neither by death nor by torture. Constantine saw this directly after exercising it in the first phase. Then, instead of losing them all, he preferred to use them more as an educational factor, cultivating the others belief that he himself was a kind of Jesus whom they worshiped. This is the model of capitalism and state institutions in general. Adopting Christianity as an official religion, Constantine was one of the first corporatists, creating the church as a religious corporation.

The Christianity was adopted as a state religion, thus becoming a parallel institution of the army in order to promote the classical (seizure) slavery or the “free” (wage) one. Unfortunately, such a political measure actually corrupted the peaceful spirit proposed by Jesus. Its first followers were the Roman soldiers themselves caught in the middle between the army hierarchic superiors’ threats and the subjugated communities threats. The refugee into the religious reverie was for them a fantastic escaping from the war terror. Beyond that, especially, the "poor in spirit" threats were raised up. The transformation of the catacombs peaceful Christianity into the war state Christianity was a betrayal. In fact, this event marked one of the greatest betrayals in the history of civilization. As with other religions, the Christian priests also bless the armies when they go to war. Nothing new under the sun; like all the state institutions, the church has reached a psychological prolongation of the army among its servants. The role of religion in wars is older than Christianity. Novelty is the breaking away from the very basic principles of its main prophet, Jesus.

It is said that at one point, I. Kant made a petition to the authorities of the Kaliningrad city (named Königsberg at that time) to prevent the imprisoned criminals from a prison near his home to play moral songs with a very strong voice. This way of playing contriteness seemed hypocritical to him. In the same way we can think of Christian colonists who simply were stealing the locals land. Although they were nonchalantly breaking one of the 10-th essential “Christianity commandments”, namely, "You shall not steal!", they were doing it with the cross in their hands, hypocritically simulating their Christian piety. This image is the quintessence of the Christianity moral disintegration after it has become an state institution.

The slave liberation through adherence to faith was as much a whopping lie as the one declared by law in the 19th century. Yet the post-Christian subordinate person was better treated than its ancestor, namely the Greek-Roman slave. The Christianity has recognized the human value of the order taker person, its power of self-salvation, and to achieve the happiness from the heaven in the after death life. Killing the slave because it was not productive was not a crime in the Greco-Roman antiquity. But killing someone during the post-Christian period for refusing to subordinate was no longer well seen in the post-Christian period.

The Middle Age modified the classical slavery, using an ideological compromise with Christianity, but continuing precisely with what is actually the essence of slavery, namely the serfdom. Instead of classical threats with beatings or death, the Christian feudal nonchalantly claimed that he own all the land as far as it can be seen, with its surroundings. If someone wants to live on it then, he/she should pay tribute for using that land. The medieval order taker was free to leave or not to work (with some exceptions in which classical slavery was maintained). But where to go? The neighboring land, besides being far away, belongs to another feudal. The difference between classical slavery and medieval serfdom is big and small at the same time.

If the serf does not want to serve then he/she is not beaten or killed, but can no longer receives food and shelter. The threat of inactivity death or the whims of time is not immediately put into practice as it happens to sectarian slavery. He/she does not immediately die of hunger or lack of shelter, but this eventually happens in the long run. The feudal or the lander does not offer the serf or the poor a sufficient property to provide a decent living, and extends his property far beyond those necessary for his own living. That is why extending the property in such a way that some people can no longer have a property generating food and shelter in agreement with the other members of society is still an abuse.

If serf does not want to serve, then it no longer gets beaten or killed but it no longer receives food and shelter. The starvation or death due to vagaries of the weather threat is not immediately put into practice as it happens in sequestration slavery case. Someone does not immediately die from hunger or homelessness, but that still happens in long term. The lord or the large territories master does not offer the serf or the poor enough property that would make a decent living, but extends their property far beyond the necessary for living. Therefore the property expansion so that other people can not have a generating food and shelter property in agreement with other members of society is still abuse.

The implementation of Christianity as an official religion in the state involved the feudalism appearance, meaning the owners of huge land surfaces. This new slave owner was called Lord, as God himself. Bringing the image of God into the political leader was not a novelty in history. The Egyptian pharaoh was recognized as a living God. The Greek or Roman aristocrats were showing themselves as descendant from one or another God. The Christianity, however, has given an uncanny power to the human God from the social pyramid top. His/her adherence, even mimicked, to the Christianity humanistic values, has led to calming down the feudal servant appetite for rebellion inherited from the Greek-Roman slave.

On the contrary, miming the God on earth, the new slave master has become adored by its "obedient people" Isolated in his opulent castle, the feudal had an image of a holy icon. There is a colossal difference between Middle Age Lord and the classical master according to the slave's contempt. Giving more freedom to the classical slave was a real successful business. It led to the master divination, besides the same profit as that of classical slavery used to bring. The Sundays, when the Lord went to the church, were a holiday by itself. The same happened with a Lord visit to the peasants’ workplace. They would take their hats off at its appearance as if they had seen a miracle. I am fascinated by how Constantine was named "The Great" and was declared an important saint after he killed and tortured many of the Catacomb Christianity heroes! From the great persecutor of Christianity, the slavery system eventually has come to be grateful to it for offering the solution to the numerous slave rebellions.

Stepping forward in this direction, the contemporary corporatism is now simulating the fulfillment of this promise. We can go beyond Nietzsche's statement and interpret Christianity as the birth of the PR. After the Christians persecution failed, as they were not convinced to worship the Caesar more than Christ, the Caesar began to behave like Christ in order to become more credible. The industrial era had to appear for the religious peasants to question the true divine character of the Lord. The city's patron gave the peasants more rights and attracted them to the factory from its land. Only then they thought that the fact that all lands belong to the Lord, while they had nothing to live from, may not be a fair thing. The following article will show another cause of this Middle Age peasant's credulity, which has worked for over a millennium and a half in western history.

Gabriel Baldovin

„Viva Arte Viva”, o tema cat un manifest. Bienala de la Venetia, 2017

„Viva Arte Viva”, o tema cat un manifest. Bienala de la Venetia, 2017

sociologie Baldovin   03:18

Anul asta s-a desfasurat (de fapt este pe final de desfasurare) la Venetia probabil cel mai important eveniment periodic de arta contemporana din lume, respectiv cea de-a 57-a editie a Bienalei, un amalgam de expozitii si evenimente concepute de artisti din toata lumea. Editia de anul asta mi s-a parut foarte inspiratoare asa ca am impartit textul scris pe aceasta tema in doua, o parte publicata aici iar alta pe Baldovin Arte.

Tema de anul acesta este „Viva Arte Viva”, foarte potrivita cu insusi contextul si statutul artei in pragul celei de-a treia decade a secolului XXI. Iata ca insasi ideea temei de anul acesta fost sprijinita si de restul artelor. Prin acest proiect artele parca s-au reunit intr-un singur eveniment pentru a sustine vitalitatea si rezistenta artei (umaniste) in fata unui paradoxal iconoclasm al manipularii si publicitatii in care arta de main-stream a fost atrasa. De fapt o astfel de industrializare a emotiilor artei consumeriste a condus la inflatia de arta din perioada contemporana. Pavilionul francez din acest an a avut interesanta inspiratie de a expune un studio muzical cu toate instrumentele si facilitatile acestuia, in care se tineau periodic concerte. Cand l-am vizitat eu, nu se tinea nimic insa aceste decoruri ready-made vorbeau mai bine ca multe alte „maiestrii” despre muzica ce se tinea acolo si parca se auzea inca chiar si dupa terminarea spectacolului, asemenea unei ruine sonore.

De asemenea, o combinatie intre muzica experimentala, teatru experimental, dans experimental si happening s-a putut vedea la Mariechen Danz, o artista irlandeza cu talent muzical pe langa cel din artele vizuale si performative in care activeaza. La min. 17 actiunea sa devine un adevarat musical, ea cantand efectiv pe ritmuri de trip-hop si soul care ar putea fi pusa la radiourile de profil.



Dupa ce actiunea scenica s-a terminat, au ramas decorurile pe loc, devenind o expozitie de arta contemporana distincta, dar in relatie cu ce se intamplase acolo la deschidere. Pe ecranele albe din spatele ei a rulat ulterior inregistrarea acestui spectacol general, aducand practic actiunea in prezent si pentru spectatorii care au vizitat bienala mai tarziu.

Editia de anul acesta a Bienalei este o replica fata de blazarea (semi)culturalista contemporana. Ideea mortii artei se aude din ce in ce mai pregnant in ultima jumatate de secol. Sentimentul de decadenta exista in mod vizibil la toate nivelurile. Inclusiv campaniile publicitare care iau ochii celor mai putin educati cu istoria artei ajung la gunoi sau creeaza la un moment dat un sentiment de lehamite. O astfel de atitudine este intr-un fel justificata. La nivelul strict al imaginii si al relatiei traditionale artist-public nu s-a mai creat nimic nou de 60 de ani. Imi vine in minte ideea teoreticianului american Clement Greenberg care credea ca expresionismul abstract ar fi atins apogeul artei moderne, terminand astfel drumul artei spre defigurativizare pornind de la Renastere. Dupa expresionismul abstract s-au facut doar extinderi ale zonei educate a artei catre kitsch si consumerism, sau reinterpretari ale unor forme deja consacrate. Pop-artul, e cel mai bun exemplu pentru prima varianta. Minimalismul si op-ul pot fi oricand insumate abstractionismului geometric de la inceputul secolului al 20-lea. Fractalismul cel atat de popular printre dreamerii diletanti, este un minimalism ceva mai detaliat. El s-a nascut supraponderal, intr-o maculatura ce se multiplica automat conform cu automatismul computerizat care l-a facilitat.



Dupa cum am spus in lucrarile mele teoretice „The basics of theoretical art” sau „Contradictiile iluziile si virtutile postmodernismului” , singurul lucru cu adevarat nou in perioada asta este conceptualismul. Dar el nu este o revolutie a imaginii, ci a insele ideilor noastre estetice despre imagine. Pentru ca, repet, in materie de imagine s-a facut totul.

Practic, dupa clasicism, arta s-a extins catre toate mentalitatile si a folosit toate rezervele de semne ale umanitatii. Nimic nu a scapat neacoperit. De la realismul clasicismului, ce a atins apogeul in dexteritatea neoclasicismului pana la informalismul expresionismului abstract, imaginea e epuizata. S-a scos totul din ea ca dintr-un rezervor care s-a golit treptat. Singura evolutie este doar a materialelor imaginii figurative facuta automat de camerele digitale. Am putut-o observa trecand de la HD, la superHD, 4K , 8 K, 12 K, etc.

Dar evolutia asta nu mai are legatura cu artistul care inoveaza tehnica din dorinta de a reda un anumit aspect al modelului, (vezi plina-pasta lui Leonardo care a revolutionat tehnica flamanda a glassi-urilor pentru a reda carnatia Giocondei). De data asta detaliile superioare ale imaginii ce marcheaza evolutia in cauza sunt date de factorul ingineresc. Puterea noilor camere de luat vederi de reprezentare fidela a realitatii nu depind de cautarile unor artisti ci de inovatiile tehnice ale unor ingineri. Si aici avem o problema legata de institutia artei. Poate e prejudecata noastra traditionala, dar inginerii nu pot crea curente in istoria artei. Din aceasta cauza multi au preferat sa declare moartea artei sau decadenta din perioada ei contemporana absoluta decat sa le recunoasca inginerilor vreun astfel de rol.

Cat de departe pare astazi ideea lui Kant despre „geniul care creeaza legi noi artei”! Cat de inactuala pare ideea lui René Huyghe despre „puterea imaginii” care ar avea un efect magic, de intiparire religioasa in mintea spectatorului. Astazi puzderia de imagini au efect doar cateva secunde, eventual suficient pentru a-l face pe destinatar sa cumpere un produs. Dupa aceea imaginea e aruncata la cosul de gunoi, si propriu, al incaperii, si figurat, al uitarii. Moda e repede inlocuita si la fel imaginea de alta imagine. Omul simplu nu mai da doi bani pe ea in sine. Atasamentul mentalitatii comune fata de imaginea contemporana se face doar din motive tematice, respectiv teme cu membrii familiei, animale dragute, situatii extraordinare, evenimente istorice sau religioase etc. Singurele imagini ramase sacre ce nu intra in aceste categorii sunt cele ale artei traditionale, via educatie. Respectul sau pentru arta clasica e constituit in mare parte din snobismul iluziei de a fi facut parte din cercurile in care a aparut.

Insasi ideea noutatii si revolutiei in arta este o prejudecata comercialista, in lipsa de criterii temeinice pentru determinarea valorii. Noul, sau aparenta de nou, se vinde bine. Iar arta nu a putut iesi din acest model al falsei revolutii cu aspect de reclama. Daca ne uitam la scandalurile din trecut legate de cate un stil care a socat, vedem mai curand strategie comerciala mai curand decat adevarate revolutii. Scandalul aparitiei impresionismului sau al cubismului s-au dovedit la mai bine de 100 de ani a fi niste baloane de sapun, evolutii firesti si cuminti ale artei in aceeasi matca. Adevaratele revolutii sunt cele din dadaism, abstractionism, ready-made si actionism. Aceste manifestari artistice au intrat in scena atat de timid incat abia daca au fost observate. Iata ca expectativa asta a superstarurilor revolutionare pare mai curand o lene culturala.

Si totusi o astfel de atitudine e tributara prejudecatii lui Hegel despre sfarsitul istoriei de la inceputul secolului al XIX-lea, imbratisata de multi varstnici care regreta in primul rand irosirea propriei vieti. Ea creeaza o evidenta ambivalenta emotional-ideologica in randul tuturor celor implicati in fenomen.

Realitatea sociala arata totusi ca, asa automatista si supradecorata comercial cum e, arta devenita design n-a fost niciodata atat de prezenta in viata cotidiana in istorie ca acum. Nu ne mai inchinam la ea ca in trecut insa e parte din noi insine, devenind banalitate, la fel cum insasi Gioconda a fost in casele celor ce au pastrat-o pana sa ajunga la Luvru. Ne lipsesc superstarurile, insa s-ar putea ca insasi ideea de superstar sa fie o prejudecata datorata imersiunii religioase in arta, de care nu ne putem debarasa. Plangaciosii (printre care si eu intr-o oarecare masura, dupa cum se vede) sunt(em) dominati de o viziune arhaica despre arta ca pilon al religiei menita sa provoace dovezi despre existenta lui Dumnezeu si nemurirea sufletului. Sunt teme importante in arta, intr-adevar. Iar arta moderna si contemporana continua sa le furnizeze, chiar daca stiinta s-ar putea sa le infirme validitatea. Dar arta e mai mult decat furnizarea acestor dovezi. Iar asta e un fapt.

Cumva arta traditionala a „geniului care schimba regulile artei” se afla la sfarsit, iar „Viva Arte Viva” este un cantec de lebada. Designul preia nevoia umana de forme poetice si le da aspect comercial. Arta facea acelasi lucru cu multimile in trecut. Metamorfoza asta e un dat istoric inevitabil. S-a terminat epoca bazata pe stratificarea sociala bazata pe dreptul divin sustinut de filiatia aristocratica sau religioasa si a inceput epoca bazata pe publicitate. Ca o limba moarta, arta exista in cercurile stramte ale unor oameni educati sau formati in scoli de arta. Ceilalti vorbesc limba comertului din design. In ciuda aducerii arhitecturii in Bienala, Christina Macel a rejectat orice manifestare care ar aduce cat de cat cu designul in interiorul pavilioanelor. In ultimele editii s-au facut multe concesii designului si publicitatii, dupa cum am scris aici si aici . De asemenea nici kitcsh-ul nu a mai intrat fara prelucrari formale evidente. Imi vine in minte aceasta suprapunere de fragmente de bibelouri kitsch supradimensionate care devine altceva decat forma lor originara.

Da, lipsesc superstarurile din secolele trecute. Da, lipsesc revolutiile. Dar daca scoatem arta din campul experientei umane contemporane, asa facila cum e declarata ea de unii, omul este teleportat in epoca pre-pietrei. Poate ca e o solutie pentru unii. Dar pentru cei ce am ales sa continuam sa traim in civilizatie, arta e parte din viata noastra de zi cu zi, indiferent daca luam contact direct cu ea sau prin intermediul multiplicarii mediatice. Atata timp cat avem psihic vom avea si arta. Asa ca arta va trai pe mai departe atata timp cat specia umana va trai in civilizatie. Afirmatia Christinei Macel e concludenta: „Astazi, intr-o lume plina de conflicte si socuri, arta e martorul celei mai pretioase parti a ceea ce ne face umani”.

Gabriel Baldovin

2.2. Crestinismul si promisiunea de viata si fericire eterne

2.2. Crestinismul si promisiunea de viata si fericire eterne

sociologie Baldovin   05:45

Manifestul societăţii automatiste  

2. Reperele evolutiei sclaviei din antichitate pana in prezent

 

2.2. Crestinismul si promisiunea de viata si fericire eterne

Acest articol se continua de aici

English version here

In perioada precrestina, grecii antici considerau ca sclavul este „cineva ce merita sa fie ucis dar din diferite motive a fost lasat sa traiasca”. Aceasta pentru ca, in general, sclavii clasici se obtineau ca prada de razboi, prin transformarea in sclavi a prizonierilor. Orice fel de rebeliune trebuia aspru pedepsita din ratiuni educative, pe post de exemplu dat celor care ar fi putut face la fel. Situatia functiona asemanator in toate imperiile antice.

Dar, acest lucru nu a functionat decat o perioada. Multi sclavi s-au sinucis. Altii au preferat sa se lupte cu legiunile romane pana la moarte decat sa continue sa traiasca ca sclavi. Altii, crestinii, se sinucideau in rugaciune dupa ce sistemul convertise in profitabilitate vointa lor de a trai si lasase in ei suflete pustiite. Definitia de mai sus a sclavului nu mai avea relevanta pentru sclavul sfarsitului antichitatii greco-romane. Acesta incepea sa nu mai accepte un astfel de stigmat social de animal ce putea fi sacrificat oricand, dupa cheremul stapanului.

a. Crestinismul catacombelor: o ideologie antisistem

Primele forme de razvratire ideologica impotriva sclavagismului coincid cu insasi aparitia Crestinismului care a adus la nivel simbolic o prima astfel de revolutie. Acesta a dezavuat sclavagismul greco-roman, promitand oarecum mincinos fratia tuturor oamenilor.

Conform oricarei revolutii, initial s-a incercat eradicarea primilor crestini. Prin credinta lor, ei preferau sa fie din start omorati decat sa fie tratati ca sclavi clasici. Intoarcerea si a celuilalt obraz in fata palmuitorului, asa cum a facut Isus, i-a pus in mare incurcatura pe calaii si mercenarii din administratia si armata romana. Asemenea unui animal de prada care nu mai reuseste sa actioneze atunci cand prada contraataca in loc sa fuga, nici Imperiul Roman nu stia ce sa faca cu acesti depresivi care dezvoltau deliruri si halucinatii religioase. Crestinilor catacombelor nu li se putea aduce vreo vina pentru a fi pedepsiti. Superioritatea morala a lui Isus fata de spiritul administrativ birocratic al romanului se vedea de la distanta. Convertirea soldatului roman la teoriile sale nu era decat o chestiune de timp.

Punerea in practica a amenintarii cu moartea venita din partea stapanului pentru sclav nu-i aducea prea multe beneficii. Crestinii au fost persecutati, dar cu cat persecutiile erau mai mari cu atat cultul devenea mai puternic. Odata cu revoltele armate, ideologice si religioase ale sclavilor, in special de la Atena si Roma, statutul lor a trebuit cumva schimbat. Asa ca, dupa cateva astfel de tentative nereusite de a-i convinge pe ceilalti sa execute ordinele stapanului, acesta a trebuit sa se gandeasca la o noua strategie de exploatare decat cea a amenintarii constante cu moartea. Si acest lucru i-a adus sclavului clasic pe de-o parte o anumita eliberare sau, cel putin, o crestere a statutului social. Dupa cum se stie, dupa ce a ucis cu mana lui cativa, Constantin a fost nevoit sa accepte cultul si sa-l lase in pace. Probabil ca l-ar fi putut eradica intru totul daca nu ar fi gasit o solutie de a modifica sclavia in asa fel incat sa se plieze conform noilor conditii ideologico-religioase. Crestinii de dupa el s-au grabit chiar sa-l faca sfant, lucru nejustificat in comparatie cu alti sfinti care chiar au crezut si trait intru Hristos. Tot ce a facut Constantin a fost sa se schimbe el conform cultului mai curand decat sa schimbe cultul dupa propria sa cerinta.

Oficializarea Crestinismului ca religie dominanta a fost un lucru normal facut de orice conducator de osti inspirat. Recunoasterea sa a insemnat acordarea de noi drepturi sclavului clasic. Spre deosebire de mentalitatea determinista bazata pe destin a religiei greco-romane, Crestinismul l-a recunoscut pe sclav ca fiind om ce are sansa mantuirii, adica a trairii unei vieti fericite undeva intr-alta lume, lumea cealalta. Inca nu avem, dovezi sa stim daca aceasta promisiune ar fi fost onorata. Personal as paria pe varianta negativa, stiind cum multe institutii functioneaza astazi pe baza promisiunilor neonorate. Dar chiar si asa, o promisiune mincinoasa tot era mai buna pentru sclavul clasic decat fatalismul greco-roman bazat pe ideea destinului absolut.

Spre deosebire de politeismul greco-roman, societatea postcrestina a „ascultat” si de parerea nenorocitilor de sclavi. El a recunoscut in sfarsit ca da, lumea e urata, deprimanta, desarta, etc. Dar el totusi si-a mentinut promisiunea ca mai exista si Cerul sau Raiul. Si, spune in continuare doctrina crestina, la a doua venire a lui Hristos, lumea garantat va fi precum in cer. Aici consta punctul forte al religiei crestine si expansiunea sa uriasa in secolele ce au urmat. Daca viata urata a sclavului era o dovada ca zeitatile greco-romane sunt false, dimpotriva, in timpul Crestinismului aceasta recunoastere a ajuns o dovada a existentei unui cer, a unui Rai undeva in lume. Credinta intr-o astfel de fericire etena este o nevoie psihica de a contracara nenorocirea vietii cotidiene. Psihicul isi creeaza astfel de constructe fantasmatice tocmai pentru a se echilibra in fata frustrarilor cotidiene. Parintii Crestinismului spuneau ca doar saracii si suferinzii se vor mantui. Insa de fapt doar acestia puteau sa-si creeze o astfel de lume fantasmatica de dupa moarte, datorita statutului lor social si a constitutiei lor psihogene. Crestinismul implementat in stat i-a dat voie sclavului sa viseze si el in lumea lui ca undeva sacrificiile pe care le face vor fi rasplatite.

Nietzsche si-a socat contemporanii, declarand ca crestinismul este o religie de sclavi, desi acesta este un adevar istoric incontestabil. Daca suntem atenti la continutul rugaciunilor si a multor texte sfinte vedem ca credinciosul are o puternica inclinatie de servitor. Crestinul catacombelor nu era prea sigur pe dorinta lui de eliberare, ca orice sclav: el voia mai curand sa slujeasca un stapan imbatabil pentru a-si asigura supravietuirea, mantuirea. Iata originea corporatismului contemporan! Nu e deloc de mirare ca principalii capi corporatisti din perioada moderna au comportament religios, fie el si unul de fatada. Mitul pesterii s-a mai concretizat inca odata intr-o remarcabila pagina de istorie.

Aceasta promisiune este cea care a sedus opinia publica spre Crestinism. Politeismul greco-roman nu facuse acest lucru cu mentalitatea sa mecanicista bazata pe credinta in destin. Odata cu epoca industriala aceasta promisiune s-a transformat in cea a bunastarii pe care, in principiu, sclavagismul salarial o permite. Observand aceasta disponibilitate, sistemul sclavagist reformat prin credinta a preferat crucea in locul sabiei, cel putin la un prim nivel de interactiune.

b. Crestinismul de stat: o reformulare a sclavagismului

Nietzsche a spus foarte just ca Crestinismul este o religie de sclavi, fie ei si nemultumiti. Totusi disponibilitatea de „a da Cezarului ce-i al Cezarului”, afirmata chiar de Isus insusi, lasa usa deschisa pentru o oarecare negociere a unui nou statut al sclavului, respectiv promisiunea ca va ajunge in rai si va trai fericit. Si aici intervine un factor esential al noului sclavagism, respectiv testarea disponibilitatii sclavului de a accepta ordine de la un stapan. Misticii nu mai puteau fi convinsi sa mai slujeasca lumeste un stapan. Insa ei puteau deveni un factor educational, de convingere a celor mai putin dotati intelectual sa o faca. Putem vedea aici originea corporatismului: „incerc sa te fac sa imi cumperi produsul; daca totusi refuzi incerc sa te fac un agent publicitar, facandu-mi reclama”.

Dreptul de a trai chiar si la nivel iluzoriu, o alta viata decat cea de oprimat a fost o prima libertate pe care autoritatile romane le-au dat-o sclavilor pentru a-i convinge sa continue sa serveasca. Tot ce le-a mai ramas de facut a fost o mimare mai mult sau mai putin credibila a comportamentului divin. Identificandu-l cu insusi Mesia, liderul politic va fi devenit mai puternic ca niciodata odata cu veneratia crestinului. S-a pierdut un anumit procent din sclavi, respectiv cei care au decis sa se cufunde in rugaciune mai curand decat sa serveasca. Dar, oricum ei tot nu puteau fi convinsi sa continue sa serveasca nici cu moartea si nici cu tortura. Constantin a vazut direct asta, dupa ce le-a exercitat in prima faza. Asa ca, in loc sa-i piarda pe toti, a preferat mai curand sa-i foloseasca in convingerea celorlalti cum ca si el ar fi un fel de Isus pe care ei il venerau. Aceasta intamplare este modelul capitalismului si a institutiilor statului in general. Adoptand Crestinismul ca religie oficiala, Constantin a fost unul dintre primii corporatisti, creand biserica precum o corporatie religioasa.

Crestinismul a fost adoptat ca religie de stat, devenind astfel o institutie paralela armatei in scopul promovarii sclaviei clasice (de sechestrare) sau celei libere (salariale). Din pacate o astfel de masura politica a fost de fapt o corupere a spiritului pasnic propus de Isus. Primii sai adepti au fost insisi soldatii romani prinsi la mijloc intre amenintarile superiorilor si cele ale comunitatilor subjugate. Refugiul in reveria religioasa era pentru ei o fantasmatica evadare din teroarea razboiului. Dincolo de asta, mai ales, s-au ridicat amenintarile sclavilor cei „saraci cu duhul”. Transformarea Crestinismului pasnic al catacombelor in Crestinismul razboinic al statului a fost o tradare. De fapt, acest eveniment a fost una dintre cele mai mari tradari din istoria civilizatiei. La fel ca in cazul celorlalte religii oficiale, si preotii crestini binecuvanteaza armatele atunci cand pleaca la razboi. Nimic nou sub soare; la fel ca toate institutiile statului, si biserica a ajuns o prelungire psihologica a institutiei armatei in randul servitorilor ei. Rolul religiei in razboaie e mai vechi decat Crestinismul. Noutatea e ruperea fata de principiile de baza ale insusi profetului sau principal, Isus.

Se spune ca, la un moment dat, Kant a facut o petitie fata de autoritatile orasului Kaliningrad (pe atunci se numea Königsberg) pentru a opri infractorii inchisi intr-o inchisoare din preajma locuintei sale sa mai cante cantece morale cu voce foarte puternica. Lui i s-a parut ipocrit acest mod de cainta. In acelasi fel ne putem gandi la colonialistii crestini care furau pur si simplu pamantul localnicilor. Desi incalcau cu nonsalanta una dintre cele 10 „porunci” esentiale ale Crestinismului, respectiv „Sa nu furi!”, ei o faceau cu crucea in mana, simuland in mod ipocrit evlavia lor crestina. Aceasta imagine este chintesenta dezintegrarii morale a Crestinismului devenit institutie in stat.

Eliberarea sclavului prin intermediul aderarii la credinta a fost o gogorita la fel de mare precum cea declarata prin lege in secolul 19. Si totusi subordonatul postcrestin era tratat altfel decat stramosul sau, sclavul greco-roman. Crestinismul a recunoscut valoarea umana a potentialului executant de ordine, puterea sa de mantuire de sine si ajungerea la fericirea raiului pe lumea cealalta. A ucide sclavul pentru ca nu-i productiv nu era o crima in antichitatea greco-romana. A ucide pe cineva in perioada postcrestina pentru ca refuza sa se subordoneze nu mai era vazut cu ochi buni in perioada postcrestina.

Evul Mediu a modificat sclavia clasica, recurgand la un compromis ideologic cu Crestinismul dar continuand tocmai ceea ce este de fapt esenta sclaviei, respectiv servitutea. In locul amenintarilor clasice cu bataia sau moartea, feudalul crestin declara nonsalant ca tot pamantul atat cat se vede si imprejurimile ii apartine. Daca cineva vrea sa traiasca pe el atunci, chipurile, ar trebui sa-i plateasca tribut pentru folosirea acestui teren. Executantul medieval de ordine era liber sa plece sau sa nu lucreze (cu unele exceptii in care sclavia clasica s-a pastrat). Dar unde sa se duca? Pamantul invecinat, pe langa faptul ca e departe, apartine altui feudal. Diferenta dintre sclavia clasica si servitutea medievala este mare si mica in acelasi timp.

Daca nu vrea sa slujeasca, iobagul nu mai este batut sau ucis insa nu mai primeste hrana si adapost. Amenintarea cu moartea de inanitie sau din cauza capriciilor vremii nu este pusa imediat in practica asa cum se intampla la sclavia de sechestrare. Nu se moare imediat de foame sau de lipsa de adapost, dar asta se intampla pe termen lung. Feudalul sau stapanul de mari teritorii nu-i ofera iobagului, serbului sau saracului o proprietate suficienta care sa ii asigure un trai decent, si isi extinde proprietatea sa mult peste cele necesare propriului trai. De aceea extinderea proprietatii in asa fel incat unii oameni nu mai pot avea o proprietate generatoare de hrana si adapost in acord cu ceilalti membri ai societatii este inca un abuz.

Implementarea Crestinismului ca religie oficiala in stat a adus aparitia feudalilor, adica a proprietarilor de uriase suprafete de pamant. Acest nou proprietar de sclavi era numit Lord sau Domn, precum insusi D-zeu. Imprumutarea de catre liderul politic a imaginii lui D-zeu nu a fost o noutate in istorie. Faraonul egiptean era recunoscut ca zeu in viata. Aristocratul grec sau roman isi aroga filiatie la un zeu sau altul. Crestinismul insa i-a conferit omului zeu din varful piramidei sociale o putere nemaiintalnita. Aderenta sa chiar si mimata la valorile umaniste ale Crestinismului a condus la calmarea apetitului sclavului greco-roman spre revolta.

Dimpotriva, mimand rolul de D-zeu pe pamant, noul stapan de sclavi a ajuns sa fie adorat de „supusi”. Izolat in castelul sau opulent, feudalul parea o icoana sfanta. Diferenta fata de dispretul sclavului clasic pentru stapanul lui e colosala. Acordarea de libertati sclavului clasic a fost o adevarata afacere de succes. Ea a condus la divinizarea stapanului, pe langa profitul identic cu cel al sclaviei clasice. Ziua de duminica, atunci cand putea fi vazut la biserica, era o sarbatoare in sine. La fel se intampla si cu o vizita la locul de munca al supusilor. Acestia isi dadeau caciula jos de pe cap la aparitia feudalului de parca ar fi vazut un miracol. Sunt fascinat de modul in care Constantin a fost numit „Cel Mare” si a fost declarat mare sfant, dupa ce a ucis si torturat pe multi dintre eroii Crestinismului catacombelor! Din mare prigonitor al Crestinismului, sistemul sclavagist a ajuns sa-i fie recunoscator acestuia pentru ca i-a oferit solutia la numeroasele revolte ale sclavilor.

Facand un pas mai departe in directia asta, corporatismul contemporan simuleaza in zilele noastre in plan concret implinirea acestei promisiuni. Putem trece dincolo de afirmatia lui Nietzsche si sa interpretam Crestinismul ca fiind nasterea PR-ului. Dupa ce prigoana crestinilor a esuat, si acestia nu au fost convinsi sa venereze pe cezar mai mult decat pe Hristos, cezarul a inceput sa se comporte precum Hristos pentru a deveni ceva mai credibil. A trebuit sa apara era industriala pentru ca „supusul” sa puna la indoiala caracterul divin al feudalului. Patronul de la oras i-a dat taranului mai multe drepturi si l-a atras in fabrica de pe pamanturile feudalului. Abia atunci s-a gandit si el ca faptul ca toate pamanturile apartin feudalului in timp ce el nu are nimic s-ar putea sa nu fie un lucru echitabil. Urmatorul articol va explica si prin alta cauza aceasta credulitate a taranului medieval care a functionat mai bine de un mileniu si jumatate in istoria Occidentului.

Gabriel Baldovin

2.1. The classical slavery ideological fatalism, disappointment and mysticism back-downing that comes after subordination

2.1. The classical slavery ideological fatalism, disappointment and mysticism back-downing that comes after subordination

sociologie Baldovin   07:38

The automatist society manifesto

Varianta in limba romana aici

This entry continues the precedent one

 

 

In the previous nine entries so far I have detailed the difference and the similarities between the classical slavery and the free trade working subordination relationships of the modern age. During these entries I have shown that there are more similarities than differences between the two types of labor relations. The classical psychoanalysis has shown how the long-term inhibition of sexual instinct evolves into neurotic symptoms. It is time now to show how the inhibition of the human top position in the trophic chain, by slavery subordinating leads to psychopathological degeneration. From now on I will start other entries series in which I am trying to explain the milestones of this evolution, together with their psychopathological implications.

2.1. The classical slavery ideological fatalism, disappointment and mysticism back-downing that comes after subordination

The classical slave was made out from the army conquest or personal bankruptcy. An inferior soldier that has lost a battle or an alcohol addicted person accepts the slavery as a bonus for his finished life or for the joy of continuing practicing the vice. But when you want to turn these people whole descendancy into slaves then things complicate. The slavery condition is not specific to the human nature. Therefore, if the slaves’ descendants will not have a better life than their parents in the future then they will eventually upraise. This is a natural state of human consciousness.

The human being has detached from the other animals as the absolute top of the food chain, as an unbeatable predator species. It is not made to execute orders from a superior authority, except that when it is a child, but, we all know, many times not even at that age. It is true that the subordination state exists in the animal world and has been practiced throughout the entire human species evolution. But it is a condition to which only animals species have adapted, not the human being. Not even animal species predatory individuals will accept subordination on long-term. The dominant males are constantly dethroned from their top position by the others after a certain period of time. Furthermore, this subordinate relation to other members of its own species is very unnatural for the behavior encoded in the human genetic code, formed in the millions of years in the spirit of dominance to other species.

The state of domination over other individuals agrees with human nature only for the commanding master. But it disagrees with the subordinate. The genealogical formation of each human individual is that of a winner in the struggle with rival species. Today we have developed an ecological behavior , to protect endangered species after we have decimated many of them in a few millennia of speeded up technological evolution. But the dominant behavior that has brought us here is still natural to us. The violent response of some certain Arab religious fanatics or other cultures to Western economic domination is not a manifestation of the devil, as (slavery) authorities want us to believe. It is a natural reaction of resistance to the domineering that in modern times has a free-trade allure.


The human being naturally accepts an equality and partnership relationship with others, according to this natural state of evolution of its species. Such of dominant spirit inhibition is possible only by the importance of the subsequent profit that results from the teamwork. The subordinating state is a short-term solution, like the children who learn from the adults how to solve the problems. That is why the exclusive use of weapons to reduce and re-educate human being to become a talking sheep has only functioned in the short term, just as the classic civilization itself.

But the on long-term subordination brings a sinister anguish to the human being. If the humans would not have defeated this fear and would not have eliminated the rival species for food and other resources, then it would never have got out of the wilderness state. The classical civilization has lamentably failed believing that it can hold in chains a free and nature domineer individual and successfully turn it into a kind of robot meant to only execute orders. The human being can be projected millions of years back into the life evolution from the top predator to that of dominated pray only through the spiritual and genetic degeneration. The subordination involves perverting and psychopathologizing of the human species natural condition.

Not only the Arab "terrorists" respond by violence to the Western corporations meanly intention to recruit new slaves from their territories, according to a very dirty plan . This phenomenon also happened with the classical Western slave who rebelled against the masters. Just like those times, the so-called "fighting against terrorism" is just another kind of rebellion suppression, as it always has been in the history of humanity. The media news constantly presents cases of the Western people who go with a gun in the former job place after let go and randomly shoot everyone. So the individual or small group microterrorism is not specific to the Arabs, as shown in the article linked above. It is a natural human reaction to the dehumanization arising from the state of subordination.

The direct threat with death for this purpose has proven to be insufficiently productive in the modern society. The slave also learned how to use weapons and defend itself against the terror of the authorities. Of course, the newest and best performing weapons are kept hidden to the ordinary people. That is why the slave is always surprised by the master's weapons performance in a possible revolt. That is why none of the slaves revolts in the history was successfully in the slave's desirable meaning. But each of them led to new granted rights in addition to those before the revolt, through which some were convinced to quit the struggle. Today, the same principle is used to curb the street protests, by suddenly lowering down the price products, as I directly have seen here.

So, on the long-term the human subordination has led to many social disorders. The slavery system has learned this over time and has tried numerous solutions to resolve the situation. The inherent revolts of the slaves led to losses on both sides, especially felt by the masters. They had to bear the family members loss, killed by slave revenges. Then, by killing their own slaves and making an example to others, they virtually destroyed their own property. Moreover, beyond these losses in their own grave, every brutal intervention of the authorities for demonstrators stopping causes disappointment, disgust and apathy among the subordinates. The loss of their enthusiasm implies a decrease in economic productivity and lowering the profit obtained by the masters.

The mechanistic conception of the world perfection, developed by the ancient slavery mentality in general and Spartan in particular, theoretically confirmed by the Roman emperor and philosopher Marcus Aurelius, was meant to convince the classical slave to join this false idealistic perfection but with very mercantile implications. The life must have seemed perfect indeed for Marcus Aurelius and other ancient slaves’ owners. In fact, who would not perceive it like this when every need is satisfied by a slave threatened with beating or death if not obeyed?! We imagine that for the slave the life seemed a torment.

That's why the classical slavery cannot normally function for more than 3-4 genealogically related generations. That is about a century long. About that long worked the American slavery, before the escapes or the suicides occurred. About that long worked the Athenian slave democracy. After that, the rebellions appeared, with their bloodshed. Although the slaves were seen as rational animals that could be sacrificed at any time, losing their lives was negatively felt in the ancient Greek society. New conquering wars for requiting other slaves had to be started, that eventually led to the collapse of the classical Athenian civilization and the entire Hellenic World. The Greek fortresses had conquered each other and the old slaves’ masters forced each-others to become slaves in the absence of primitive resources communities for recruiting new slaves, which were already exhausted.

The Romans took the slavery further on They understood that the slaves worn out in several generations and that they should be replaced. Therefore, they introduced of continuous expansion strategy. By conquering new territories and transforming them into provinces, the Romans came to make a slave selection from the very beginning: the most docile ones were sent to Rome to replace the rebels; The most stubborn in resisting the armed assault were convinced to fight for the Romans rather than against them. The promise of receiving a life reward after the end of the military stage has made many to engage in the Roman army. And those placed between these two categories stayed on their land to work, supervised by their former community colleagues, later converted into soldiers. Instead of bringing slaves to work on their own lands, the Romans preferred to take their products directly in the form of a tribute to the Emperor. Here is the origin of the medieval feudalism and even of the very free-trade relationship specific to the state taxes collector of the contemporary period. Instead of losing their armies in confrontations with revolted slaves, as the Greeks did, the Romans created a selection of potential slaves. So the Romans learned from these errors, corrected them, and thus realized a remarkable evolution of slavery. By doing this they created a selection of potential slaves, lifting those at risk of future rebellious one up on the social scale, and giving them superior tasks to complete, thus avoiding possible revolts as much as possible.

The rebellions could not be totally avoided, but they were reduced to the minimum possible and thus the empire survived almost a millennium. The fall of the Roman Empire had the same cause as in all the slave societies: the exhaustion of the resources of new slaves. The empire has expanded until it could not conquer new territories because it faced fierce opposition from its opponents. This means that the Roman Empire also entered the same crisis as that of the Greek cities before. And the cause of this crisis is the slaves very disappointment of, their loss of the appetite for life.

The Roman soldier status has also deteriorated. By the end period before the big empire scission, the living rent was no longer enough for a decent living. The former Legionnaire who wasted his youth in wars was very disappointed as unable to enjoy the promise that persuaded him to join the army. Moreover, it has come to the soldiers’ ears the empire’s marching practice of sending those who are at the end of a military service in the heaviest missions, precisely to increase their risk of losing their lives in order to avoid the obligation of the initial promise of the rented life. So we see that the Roman Empire organization is also the root of the modern capitalism. Step by step the Roman soldier fell into disappointment, finding himself cheated by an inequitable social system, based on threats and fear.

The personal salvation of both the deceived soldier and the exhausted slave came from a religious cult. As if waiting for imminent death as a result of lack of profitability, the followers of this cult retreated to a state of inertial meditation. It is the Christianity. The Christianity came and convinced the slave that somewhere there was perfection in the world to which she or he could aspire. This is the fair life after the death. This promise of reaching perfection and eternal happiness was lacking in Greek-Roman polytheism. The Christianity has introduced it into its religious perceptions in a postmortem reality. Although initially persecuted, the number of Christian followers continued to rise. Eventually it was adopted by the Roman authorities as an official religion, but this could not stop the disintegration of the Roman Empire. However, even after the collapse of the Greek-Roman ancient slave society, the linguistic and social structure state influences were found in the new form of slavery, the feudal one. I will analyze this in detail in the following entry.

Gabriel Baldovin