2.4.The technological cause for replacing classical slavery with the wage subordination

2.4.The technological cause for replacing classical slavery with the wage subordination

sociologie Baldovin   08:11

The automatist society manifesto  

 

2.4.The technological cause for replacing classical slavery with the wage subordination

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

The classical slavery was recently abolished in history, little more than a century ago. However, I have previously shown that its abolition did not happen at once, but gradually. The establishment of Christianity as an official religion in the state involved replacing classical slavery with the feudalism free slavery. This was a masked slavery in the sense that the middle age subordinate (usually called serf or free peasant) had to fulfill some orders from the master to be allowed living. And the unpaid working days for the land owner use or the taxes to it, as he claimed every right over all the proximate lands, are rather signs of the slavery transformation but not its eradication in fact. Living on these lands implies the payment of a certain tribute to the "owner". The difference from classical slavery sequestration inside the work place is not as big as it may seem. Just like the classical slave , the "free" medieval peasant / serf was not also allowed to live normally in the lands of Europe.

The Christian morality profoundly rejected the classical slavery, just as it did to the interest-bearing loan. For this reason, it has very rare found in Europe in the post-Constantinian period, as well as the usury. These practices have been exceptions tolerated by the lack of tools to completely eradicate. For this reason the 19th century classical slavery in Europe was much more restricted than the Greco-Roman one. It was practiced only in high status families and for more delicate work than the ancient ones. The European economy was already sustained by the agricultural feudalism "free" peasants and the industrial age "free" workers. However, throughout the Europe, the disgust for the classical slavery was already widespread among the lower classes.

In the Americas things were different; the economy was totally classical slave based because there was not a classical civilization period social experience. The native populations discovered by Europeans in the "new world" had a primitive-ancient culture. In addition, the new masters of the Americas have imported massive slaves from Africa. These were the pre-classic mentality people (called barbarians), incapable of rioting and association to organize themselves. They were not revolted on the slavery social system, when were recruited as slaves, because they did not know a better one. But, exactly as in the ancient European slaves’ case, the non-Europeans have come to the same depressive form psychopathological problems after several generations. Later, they too came to revolt. Finally, the classical slavery was banned by law, initially peacefully in Europe, and then as a result of the famous North-South war in the US.

But, although it was claimed to be a moral war for the slaves’ freedom, yet its main stake was not a moral base. The moral issue was used as a pretext to begin and continue it. In this case, having the morality and the profit with the same interest of the classical slavery abolishing was a happy coincidence. In fact, it is known that in the field of business the morality is a very weak tendency ... Simply, the US Nordic industry has noticed that former fugitive slaves from the South were much profitable than the local laborers. The "freedom" spreading among the Southern slaves was just bait that would cause them a cultural shock, as great as the one experienced by their ancestors once deported from Africa. So this war was, in fact, one of transforming them from classical slaves into wage slaves.

This social mutation was due to the emergence of the industrial era, beginning with the Renaissance and consolidated in the eighteenth century. It consisted in automating the work generally made by the classical slaves. These jobs were taken over by the automatic devices so that the classical slavery had to redefine according to the new economic demands.

Since then, the technological automation, the production lines and the devices have produced a huge economic revolution in western civilized society. If we compare the over 100 horsepower engine cars of the modern era with the vehicles tracked by horses of the classical era, then we can form a vision of the role of the higher profit that replaced the horse by the cars. This is the most important reason for replacing the classical slavery. By controlling the machines, an industrial or digital worker manages to do the same work done by a group of classical slaves in agriculture, much more quickly and alone.

But all these benefits came with a dark side. A new type of pressure was placed behind the slavers and slaves owners: the subliminal pressure. The classical slavery simply threatened: "Execute the orders or be punished in case of refusal!". The modern industrial subordination uses a more diffuse threatens, but even more cynical: "Leave conservatism and fatalism! Become more active! Become more educated and skilful with the new work tools! Whoever does not keep up will be thrown into the garbage."

The main stake was the higher profit. Here is how, at that moment, the paths of morality and profit have separated once again; the industrial mentality changed the classical form of slavery into a deceivingly free exchange working on money. The classical slavery practiced by certain "social old-fashioned" people was not seen by the new opportunists as a bastion of immorality, as the moralists saw it. It was seen as a "human resources" wasting that could be more productive than focused on the classical agriculture. Besides that, those classical jobs had begun to be replaced by automatic devices. They were much faster and, therefore, more profitable.

By releasing from the classical slavery, the modern order takers have been systematically deceived that have climbed to a superior social stage. They became like the slavers supervisors in the classical slavery. From being the last on the hierarchy scale orders transmission they reached the penultimate stage; they have become machines supervisors. They learned to use the steering wheel, the lever, the mouse, and various other buttons, just as their predecessors used the whip or different weapons to make them work harder and more profitable in the past. There has been thus a social level rising.

The old slaves "liberation" by the classical slavery abolition was in fact an evolution of it towards two new qualities specific to both the industrial and the contemporary digital era. The first is to train the classic slave to handle industrial or, more recently, digital machines. Working with these machines is much more complex than working with the classical slavery rudimentary tools in agriculture. Their handling requires creativity, solutions found at the moment and, therefore, it brings also stress. Because of this, the modern order takes can no longer carry out a sustained work for a period of time equivalent to the daylight, such as the classical slaves. They only could do the routine work, in agriculture or rowing vessels.

The modern order taker must alternate the work period with a resting and even having fun period. The eight hours of freedom received by the modern order taker are part of that extra property that the modern masters have agreed to offer them following the new modern era negotiations. But even these eight hours have been achieved by the famous prolonged labor strikes at the end of the nineteenth century in Chicago. Until then the number of hours worked was 12. For that time, the workers wanted the decreasing number of work from 12 to 8 hours. Although the protests have resulted in deaths after workers' clashes with the police (more details about this event can be found here:), the 8 working hours were proved to be satisfactory for employers as well. Since then, everyone has settled at the same rate of 8 hours of work, 8 hours of sleep and 8 hours of free time, or a 1/3 proportion of free-time besides, if the 8-hour period is exceeded.

During those events the Chicago employers were driven by horrible greed, preferring to scare strikers with the police guns, and making casualties in both camps. But as a whole, as happens every time in the strikes cases, they had got a high profit even after this limit of 8 hours of work. However, since then they have understood that the modern wage slave needs a longer resting time. It is far more profitable to give this person more freedom and longer break than to keep her/him connected into continuous work and to reach inferior performance. Unfortunately, there are too many jobs today that abuse this 1/3 proportion between work, sleep and resting time. Strengthening the repressive forces will not solve the rioting feelings that develop in the heart of these abused persons.

Given the status of social inferior or doomed, the classical slave could not come out of a certain state of fatalist mentality. Such an attitude, however, is totally unproductive for both the industrial and digital era of today. Thus, instead of having a completely obedient slave, but incapable of performing more efficient jobs, there come out this modern order taker that negotiates its freedom. This person can resign and can withdraw from his or her servant status for a longer or shorter period. Instead of being held by force and developing feelings of rebellion towards the new industrial masters, they have developed a very efficient strategy of hiring, exploitation and dismissal the slave. Giving new liberties to wage subordination was a solution to counteract these natural rebellion and revenge tendencies that the subordinates develop in time toward their hierarchical order giver. The wage subordination allows temporary paid vacation, resignation, and even the temporary dismissal to calm down, resent, and eventually take it all over again at a certain moment. In order to meet this modern order taker appetite to refresh and recharge mental batteries the system has developed the entertainment industry with its false promises on which I will write in the next entry.

Gabriel Baldovin

1. 2. Tipuri de hartuire sexuala

1. 2. Tipuri de hartuire sexuala

sociologie Baldovin   01:38

Fără Sadism! Studiu asupra abuzurilor emoţionale, crimelor sexuale şi a reacţiilor publice faţă de ele

1. Abuzurile fizice cu violenta greu dovedibila in relatiile amoroase

1. 2. Tipuri de hartuire sexuala

Acest articol este continuarea celui precedent

English version here 

Dupa scandalul femeilor violate sau obligate sa intretina relatii sexuale cu un cunoscut producator de film american, au aparut pe retelele de socializare numeroase declaratii ale unor femei violate sau hartuite in diferite contexte. Au aparut si anumite exagerari urmate de dezbateri in media, respectiv daca cele in cauza au fost hartuite sau nu. Dar dincolo de ele, cazurile reale de abuz sexual atesta un lucru ingrijorator: desi legislatia ofera anumite indicii pentru incadrarea acestor fapte, totusi aparatul judiciar a esuat lamentabil in a preveni abuzurile sexuale. Acest lucru se intampla deoarece ea a refuzat constant sa introduca in corpul de lege situatiile concrete de hartuire sexuala si sa le preintampine. In acest moment legislatia este foarte evaziva peste tot in lume in ceea ce priveste aplicabilitatea textului sau la situatiile concrete, desi da impresia ca poate opri si sanctiona aceste abuzuri.

Din aceste prevederi expuse mai sus putem vedea ca legislatia internationala e cumva focalizata impotriva hartuirii sexuale stradale (de exterior). Ea consta in continuarea tentativei de apropiere emotionala fata de o femeie pe strada sau in alte locuri publice, dupa ce aceasta si-a manifestat odata refuzul, cu scopul de a obtine o intimitate artificiala fata de ea. Dar, pe langa aceasta mai exista si o hartuire sexuala intrainstitutionala care foloseste alte instrumente decat cele ale hartuirii sexuale stradale. Ea consta in actionarea premeditata impotriva unui oarecare interes al victimei in interiorul unei institutii. Aceasta poate fi una de refuz de acordare de ajutor sau facilitare cuvenita din partea sistemului social, sau poate fi una de abuz in interiorul clauzelor unui contract de munca.

Urmare a acestei strategii de obtinere nenaturala a consimtamantului pentru relatii intime, in urma unei negocieri ulterioare intre hartuitor si victima, una dintre parti propune acordarea de favoruri sexuale pentru incetarea atacului asupra acestui interes. Daca propunerea vine de la hartuitor, atunci hartuirea este explicita. Daca ea vine de la victima, atunci hartuirea este implicita. Prima consta in cererea directa sau indirecta de favoruri sexuale de catre hartuitor. Cealalta consta in fortarea unei propuneri de favoruri sexuale care vine direct de la femeie pentru a-si apara dreptul incalcat. Cele doua forme de hartuire se pot imbina in decursul procesului de negociere care urmeaza abuzului asupra dreptului victimei. Iata ca hartuirea sexuala intrainstitutionala nu consta in folosirea „tehnicilor” de hartuire sexuala stradala in interiorul unei institutii. Daca se intampla, asa ceva este o banala hartuire sexuala stradala aplicata in interior. Dar hartuirea sexuala intrainstitutionala foloseste tot timpul pozitia de forta, de putere a hartuitorului si diferite tehnici de santaj asupra victimei care se pot aplica din aceasta pozitie.

Actiunea hartuitorului de abuzare asupra unui drept al victimei, in scopul pescuirii de favoruri sexuale pentru incetarea lui, poate fi una pasiva sau poate fi activa. Cea pasiva consta in refuzul de promovare la locul de munca sau de acordare unor drepturi inerente, conform cu munca depusa si cu evolutia profesionala a colegilor, sau in lipsa unor competitori directi pentru ocuparea respectivei functii superioare meritate. Pur si simplu superiorul ierarhic refuza indeplinirea formalitatilor de promovare, asteptand anumite favoruri in schimb. Se poate deduce de aici ca superiorul ierarhic conditioneaza acceptul pentru acest drept de acordarea unor favoruri, care cel mai probabil sunt de natura sexuala. Cea activa consta in acordarea initiala a unor drepturi, privilegii si oportunitati de dezvoltare a carierei, cu anularea lor subita si fara explicatie, dupa o perioada in care hartuitorul nu a primit anumite favoruri. Este cazul cu anumite artiste care sunt initial selectate intr-un proiect artistic, dupa care producatorul sau isi schimba brusc ideea, alegand pe altcineva, fara nici o explicatie. Pentru a-si pastra rolul in acel proiect, artista vine apoi ea insasi cu aceasta propunere de favoruri sexuale.

Desigur, atunci cand un proiect este finantat din surse private, interventia legislatiei in el este aproape imposibila. Profitul maximal este principalul criteriu pentru constituirea echipei ce lucreaza in el. Insa atunci cand proiectul este finantat de la bugetul de stat, unde profitul sau pierderile nu afecteaza radical productia, astfel de practici sunt dubioase. Chiar si un proiect privat care inlocuieste constant angajatii, folosindu-i doar o luna „in probe”, si platindu-i la jumatate din suma cuvenita unui angajat propriuzis, da de banuit ca acolo se intampla ceva dubios. Daca o astfel de practica, se prelungeste pe durata anilor, fara ca o persoana sa fie angajata pana la urma pe o astfel de pozitie, asta inseamna ca undeva se intampla un abuz. Este un mod ascuns de a pune presiune pe potentialul angajat. Iar, daca persoana este femeie, abuzul poate fi si cel de hartuire sexuala intrainstitutionala. Asa ceva se poate intampla si in cazul barbatilor in tarile unde legislatia muncii este formala, iar angajatorii se comporta precum feudalii. Pana si sportivii, pe umerii carora atarna presiune mare pentru a avea rezultate, au contract de 6 luni sau un an. Ce vrea sa sugereze acest refuz de angajare cu forme legale dupa incercari repetate pe o perioada de cativa ani, prin care oamenii au fost platiti sub nivelul muncii lor? Cumva ca aceasta companie ar fi prea buna pentru nivelul actual de evolutie a umanitatii? Ma indoiesc. Sistemul social, daca e unul echitabil, trebuie sa intervina mai ferm in aceste cazuri daca vrea sa para unul echitabil!

De asemenea, este foarte dubios ca o femeie care a fost angajata într-o companie, si care a lucrat acolo o perioada cu rezultate bune, sa aiba dintr-o data rezultate foarte slabe. Desigur, aici poate fi acceptata exceptia de boala somatica, sau un posibil debut de tulburare psihica precum alcoolismul, jocurile de noroc, sau altele. Oricum, acestea sunt mai frecvente la barbati decat la femei, iar hartuirea sexuala se face preponderent catre femei. Chiar si in cazul barbatilor, dar cu atat mai mult în cazul femeilor, acolo unde nu exista astfel de evenimente in viata unui angajat, se poate deduce ca nu exista motive pentru ca munca acestuia sa devina mai ineficienta in mod subit. Este evident ca, in acest caz, undeva, superiorul ierarhic ce evalueaza negativ dintr-o data munca acestei persoane are un interes in ceea ce priveste persoana sa, si e foarte probabil ca acest interes este unul sexual.

Este de asemenea, foarte bizar ca o studenta care ia note rezonabile pana in anii terminali, dintr-o data sa nu mai poata trece examenele, fara ca ea sa acumuleze absente de la cursuri, sau sa existe factori perturbatori precum cei mentionati mai sus. Este probabil ca vreun profesor pervers le hartuieste. In Romania se intampla frecvent asa ceva insa si in tarile civilizate. Universitatile au autonomie organizatorica si au aspect de stat in stat, uneori. Asa ceva e de dorit pentru obiectivitatea academica ce trebuie sa ramana neafectata de numiri politice. Insa atunci cand aceste fapte se intampla lucrurile trebuie tratate altfel.

Din pacate, in societatea romaneasca astfel de presiuni cu folosirea instrumentelor aferente de natura ierarhica se practica in mod curent in universitati de catre profesori asupra studentelor sau inferioarelor ierarhice, in general de catre superiori asupra femeilor aflate inferior in ierarhia organizatiei de activitate. Profesorii de la universitati folosesc arbitrariul notelor pentru a face astfel de presiuni, in timp ce in celalalt caz se foloseste un spectru de pedepse specifice presiunii ierarhice. In ambele cazuri victimele sunt defavorizate fie prin note mai mici decat merita, fie prin pedepse nemeritate in raport cu munca depusa. In legislatia romaneasca hartuirea sexuala nu contine nici macar aceste prevederi rudimentare precum in cele occidentale. Articolul. 223 din Codul Penal, citat mai sus, este foarte evaziv in acest sens, fiind practic foarte favorabil practicilor de mai sus.

E posibil sa existe texte de lege in alte tari unde si hartuirea sexuala de interior sa fie mai bine reglementata decat in cazul celor citate. Scopul acestui articol nu este acela de a face o analiza legislativa comparata. Oricum exceptia e mai putin importanta. E suficient ca exista cateva tari civilizate unde aceste cazuri foarte frecvente nu sunt preintampinate. Sistemul social le tolereaza tacit. De aceea, in acest moment atat legislatia cat si institutiile aferente ei nu sunt suficient de functionale pentru a preintampina aceste cazuri de hartuire sexuala. In anumite tari occidentale astfel de prevederi pentru aceste fapte exista doar in ceea ce priveste violul. De exemplu in codul penal german (Strafgesetzbuch), (pag. 85), aceasta lege descrie o foarte larga varietate de cazuri de abuzuri sexuale. Aici se descrie pozitia de putere asupra victimei ce poate fi nu doar inferioara ierarhic, dar si imatura, prizoniera sau sub tratament. Mai departe, in aceasta lege este incriminat si abuzul impotriva prostituatelor, in lipsa consimtamantului.

Observam ca in aceste prevederi din legislatia germana nu exista propriuzis formula de „hartuirea sexuala”. Hartuirea sexuala este recunoscuta doar ca tentativa de viol. Dar situatiile de hartuire sexuala pasiva nu pot fi incadrate nici la hartuire si nici la tentativa de viol, conform prevederilor de mai sus. Un astfel de comportament de hartuire sexuala intrainstitutionala nu poate fi tentativa de viol deoarece hartuitorul nu actioneaza pe fondul lipsei consimtamantului victimei. Dar el nu poate fi nici hartuire sexuala conform acestor prevederi, deoarece consimtamantul a fost totusi obtinut de la victima. In acest caz se ignora faptul ca un astfel de consimtamant este unul artificial, fortat, formal, fara continut. Asadar, conform legislatiei, decizia procurorului este ca aceste fapte nu ar exista. El interpreteaza obtinerea abuziva a consimtamantului victimei in urma presiunilor intrainstitutionale spre a accepta raporturi sexuale ca fiind consimtamant natural. Aici trebuie schimbat ceva, iar prevederile clare asupra situatiilor descrise mai sus pot rezolva problema.

Plasarea in zona penalului a hartuirii sexuale pare un lucru favorabil pentru cei ce vor razbunare pe hartuitor. Insa, ca de obicei, razbunarea nu rezolva problema. Apoi, acest lucru se obtine foarte greu in instanta. Asa ceva se obtine abia atunci cand hartuitorul isi pierde rabdarea si devine violator. Iar acest lucru se intampla foarte rar. Instrumentele de aparare ale victimei sunt limitate la propriile resurse care, de obicei, se rezuma doar la camera ascunsa. Insa de multe ori probele culese astfel sunt insuficiente pentru a construi un caz solid. Camera ascunsa nu atesta mare lucru din punct de vedere legal. Hartuitorul nu comite un viol si nici tentativa de viol, ci eventual cere anumite favoruri sexuale. De aceea exista si tendinta normala de a nu condamna penal un hartuitor, deoarece pedeapsa penala este mult mai drastica in raport cu fapta.

Daca victima refuza avansurile, si accepta persecutiile ulterioare ale hartuitorului, asta deja este o alta actiune in justitie, foarte greu de dovedit, fiind necesare intrunirea de comisii si alte comisii. De obicei in aceste comisii sunt colegi de-ai agresorului care, ca orice coleg, il apara in aceste situatii. De obicei lucrurile se pierd in birocratia institutionala. Puterea hartuitorului in institutie poate conduce la atentarea la integritatea morala a victimei, si la marginalizarea ei.

Aceasta diferentiere si detaliere a cazurilor de hartuire sexuala nu s-a facut foarte clar in textele de lege din statele civilizate pentru ca, din pacate, si acolo unde „democratia” straluceste lucrurile sunt uneori dubioase. Si acolo statul obtine consimtamantul cetatenilor pe care ii stapaneste pentru diferite actiuni cam la fel cum hartuitorul obtine consimtamantul femeii spre a avea relatii intime. Asadar aceste practici exced domeniul restrans al hartuirii sexuale. Deconspirarea acestor tehnici de manipulare si control inseamna de fapt deconspirarea propriilor metode de convingere, ceea ce le-ar slabi sansele de reusita.

Ne putem da seama ca insisi cei care au conceput aceste legi au avut interes in a practica aceste abuzuri sau in a favoriza pe cei care le practicau, si carora le erau cumva datori pentru sustinerea in pozitia in care se afla. De aceea au ajuns in presa cazuri de magistrati care isi hartuiau colegele aflate in pozitii inferioare, precum acesta. Din pacate, daca nu ar fi existat anchete personale ale celor implicate, cu filmari cu camera ascunsa asupra hartuitorilor, si trimiterea lor la presa, sistemul judiciar din Romania nu ar fi facut nimic pentru contracararea acestor comportamente evidente de hartuire sexuala.

Cu instrumentul legislativ existent in acest moment se pot apara de hartuirea sexuala doar femeile suficient de instarite, respectiv cele care pot angaja un detectiv sau/si un avocat care sa lucreze la constructia unui dosar ce poate fi judecat favorabil de instanta. Observam din asta ca principiul egalitatii tuturor in fata legilor este incalcat, deoarece doar femeile aflate intr-o pozitie superioara din ierarhia sociala pot beneficia de o astfel de aparare in fata abuzurilor. Femeile trebuie sa fie precaute pentru a evita aceste neplaceri. O cititoare mi-a trimis un set foarte detaliat de masuri pe care femeile le pot adopta in viata de zi cu zi sau in mediul online  pentru a le evita. Asa ca invit cititoarele acestui articol sa il acceseze si sa se inspire din ele.

Pentru a contracara aceste abuzuri exista doua cai. Prima este cea institutional-legislativa care trebuie să devina mai explicita decat cea existenta, iar cealalta este cea feminista. Cea institutional-legislativa consta in crearea unor institutii noi si a unui cadru legislativ care sa previna acest gen de abuzuri specifice hartuirii sexuale intrainstitutionale. Societatea trebuie sa faca mai mult decat aceste prevederi legale peste tot in lume. Sistemul social trebuie sa mearga mai departe decat poate legislatia in acest moment. El trebuie sa preintampine astfel de derapaje. A-l declara nevinovat pe hartuitorul intrainstitutional, asa cum se practica astazi pe scara larga in toata lumea, este anormal. Nu este nevoie atat de pedepsirea penala a unui hartuitor, si nici macar a violatorului. E nevoie de alte instrumente de prevenire atat a hartuirii, cat si nici a violului, mai curand decat cele ale pedepsei pentru fapta deja comisa, indiferent cat de drastica ar fi ea. Este obligatia statului sa protejeze victima si sa impiedice abuzul, mai curand decat a pedepsi pe faptuitor cand fapta a fost deja comisa.

Trebuie create comisii nationale de evaluare independente politic si fara legaturi cu corpul profesoral din universitati sau cu sefii din diferite companii sau alt gen de superiori ierarhici care evalueaza tendentios potentialele victime. Acest gen de organ de control trebuie sa reevalueze materialul examinat al unei studente sau angajate care dintr-o data este evaluata negativ. In aceasta comisie trebuie sa existe un psihopatolog ce ar putea eventual constata daca persoana in cauza ar trece printr-un episod depresiv major sau alte tulburari psihice. In acest caz decaderea profesionala este justificata.

De asemenea, un astfel de organ de control trebuie sa evalueze si cazurile inverse, cu exemple de urcari prea rapide in ierarhia institutionala. In acest caz exista suspiciune de coruptie prin favoruri sexuale. Un astfel de organ poate preveni si situatiile de genul incercarii de obtinere a unei pozitii in echipa unui proiect prin favoruri sexuale. In special in Statele Unite s-au inmultit cazurile de razgandire ulterioara privind consimtamantul pentru relatii sexuale. Aceste femei isi doresc anumite privilegii de la anumiti barbati ce detin functii de decizie in schimbul acestui consimtamant, si chiar mimeaza atractia irezistibila fata de ei. Ulterior, isi santajeaza partenerul pentru a obtine de la el diferite beneficii in schimbul nedepunerii plangerii de viol. Aici hartuirea intrainstitutioala e destul de greu de deosebit de santajul practicat de unele femei prin falsele acuzatii. Si asta s-a vazut la unele acuzatii fantasmagorice sub hastagul #metoo , cum ca anumite actrite, sau actrite in devenire ar fi fost violate in biroul producatorului, la casting, sau in alte spatii inconjurate de potentiali martori, dar, ca prim minune, nimeni n-a auzit nimic si nici urme de violenta nu exista. Asa ceva poate ascunde tentativa de prostitutie mascata. Am analizat ulterior in detaliu acest fenomen in acest articol. Nu se poate intampla un viol clasic intr-o camera de hotel cu un astfel de barbat, sau in casa lui. Aceste false acuzatii de viol atunci cand nu s-au intamplat relatii sexuale sau cand initial femeia a oferit consimtamantul pentru ele, ascund si ele acest tip de coruptie. Insa, dupa cum voi preciza in articolele ulterioare precum acesta  si acesta  , exista un abuz sexual aproape de viol, care se intampla in cazul unei actiuni sexuale sau cu tenta sexuala asupra altor parti ale corpului femeii decat vaginul, pe care FBI il denumeste viol de noua definitie.

Propunerea feminista consta in crearea unei noi mentalitati general acceptate cu privire la apropierea naturala dintre un barbat si o femeie. Ea consta in initierea apropierii emotionale exclusiv de catre femeie. Asa ceva este util in sensul ca, daca ar fi universal acceptata, s-ar reduce pana la 0 cazurile de hartuire. Insa ea are cateva probleme de aplicabilitate pe care le voi analiza intr-un articol ulterior . In urmatorul articol voi analiza un alt tip de abuz emotional, unul prin care consimtamantul victimei este obtinut in mod natural, insa premeditat sau inconstient abuzatorul il foloseste pentru altceva decat construirea unei relatii afective solide pe termen lung.

Gabriel Baldovin

1. Abuzurile fizice cu violenta greu dovedibila in relatiile amoroase

1. Abuzurile fizice cu violenta greu dovedibila in relatiile amoroase

sociologie Baldovin   01:55

Fără Sadism! Studiu asupra abuzurilor emoţionale, crimelor sexuale şi a reacţiilor publice faţă de ele

1. Abuzurile fizice cu violenta greu dovedibila in relatiile amoroase 

Acest articol este continuarea celui precedent

English version here 

Acest capitol se refera la abuzurile emotionale produse mai ales de barbati, dar si pe cele facute de femei pentru intimitate. In comparatie cu primul capitol, care se refera la abuzuri si crime sexuale, acest capitol implica presexualitatea, abuzurile de afectivitate, seductia si obtinerea de incredere de catre un potential partener. Asadar, primul tip este despre abuzurile fizice pentru interesul sexual si acesta este despre abuzurile emotionale. De obicei, oamenii gresesc aceste tipuri de abuzuri, deoarece sexualitatea generala este un amestec de conduita fizica si psihica. Fiecare adult stie ce este un abuz sexual deoarece, de obicei, implica atingerea cu organele sexuale sau explorarea zonelor erogene ale corpului. Dar cand vine vorba de abuzurile emotionale lucrurile nu sunt foarte clare si oamenii tind sa dezbata despre ce este sau ce nu este sexual. De exemplu, un barbat cu Tulburare libidinala exhibitionista (cineva care apare dezbracat intr-un spatiu public pentru a fi vazut de femei necunoscute) poate da unei femei impresia ca o va viola si va fi perceput ca un violator. Dar totusi corpul ei nu a fost atins, astfel incat nu poate fi viol. Legislatia pedepseste acest comportament ca indecenta, dar nu se concentreaza in primul rand pe angoasa femeii, ci pe gestul exhibitionistului de a incalca regulile de ascundere a partilor intime ale corpului. Acest comportament nu este viol fizic, ci abuz emotional fata de acea femeie.

Mai mult, exista abuzuri emotionale care evita cu predlectie atingerea si explorarea organelor sexuale. Vom vedea in acest capitol in cazul persoanelor seducator-histrionice . Aceste persoane se comporta intr-un mod care nu poate fi abuz sexual. De fapt, femeile histrionice care se comporta in acest fel nu sunt deloc interesate de orice fel de relatii sexuale. De fapt, aceste femei nu sunt deloc interesate de viata sexuala normala. Asa ceva se intampla rar in cazul lor, iar atunci in principal din alte motive decat dorinta sexuala. Interesul pentru acest comportament este nevoia interna de a fi adorat la fel ca in copilaria timpurie. Cu toate acestea, actul lor de seductie este totusi un abuz emotional pentru cei care sunt deliberat sedusi doar pentru a le crea suferinta, fara un interes normal de a avea o relatie intima cu ei. Am numit acest tip de abuz emotional abuzul de consimtamant natural, deoarece cei care cad victime acestui abuz sunt dispusi sa aiba o relatie sexuala si afectiva cu aceste persoanele care ii seduc intentionat si strategic.

Putem vedea ca acest capitol contine comportamente foarte diverse. Exista doua tipuri de abuzuri psihice - nonviolente de intimitate. Mai intai avem aceasta atractie simulata pentru scopuri exclusiv de seductie. Ea este practicata in cea mai mare parte de femei. Apoi, exista hartuirea sexuala care este practicata aproape in intregime de catre barbati. Ea consta in strategii de primire a consimtamantului (consimtamant nenatural) pentru a avea relatii sexuale cu o femeie inainte ca ea sa fie gata pentru asa ceva. Pe a cest ultim tip de abuz ma voi concentra mai departe in urmatoarele 2 articole, dupa care il voi analiza si pe primul.

1.1. Diferenta dintre obtinerea naturala si cea abuziva a consimtamantului pentru relatii intime.

Conform DEX, 

„HARȚUÍ, hartuiesc, vb. IV. 1. Tranz. A necaji pe cineva cu tot felul de neplaceri, probleme, intrebari etc., a nu lasa in pace pe cineva; a cicali, a sacai, a pisa. ♦ (Reg.) A intarata un caine. 2. Tranz. A desfasura atacuri scurte si repetate asupra inamicului cu scopul de a-i provoca panica si de a nu-i permite deplasarea, pregatirea unor actiuni de lupta, aprovizionarea etc. 3. Refl. recipr. A purta discutii repetate si contradictorii cu cineva, a se lua la cearta sau la bataie; a se incaiera. [Var.: hartuí vb. IV] – Harta + suf. -ui.”

Hartuirea este orice fel de repetare a unei actiuni de producere a unei presiuni asupra victimei. Ea se practica acolo unde interesele sau activitatile victimei si agresorului se suprapun pentru mai mult timp. Hartuitorul detine controlul asupra unor instrumente eficiente de intimidare. Acestea pot fi de natura bruta, precum armele, sau de natura ierarhica, cu pedepse si recompense sau posibilitati de defaimare si umilire publica a victimei sau in interiorul unui grup. Aceasta nu are acces la aceste instrumente si, prin urmare, nu poate riposta la aceasta ofensiva. Hartuirea trebuie diferentiata clar de abuzurile ocazionale pe care cineva le poate face cuiva in mod accidental, pe strada, in trafic sau in alte locuri, unde interesele mai multor persoane se intretaie. De obicei acestea inceteaza dupa ce fiecare isi continua activitatea pe calea lui.

Adaptand termenul „hartuire” la interesul de a avea raporturi sexuale cu o anumita persoana, fara a-i obtine in mod natural consimtamantul pentru asta, avem situatia hartuirii sexuale. Trebuie insa facuta clar diferenta dintre hartuirea sexuala si viol sau tentativa de viol. In cazul violului consimtamantul este de fiecare data negativ, insa este ignorat de agresor, care trece peste acesta si comite abuzul. In cazul hartuirii sexuale, hartuitorul se straduieste sa obtina consimtamantul victimei spre a avea relatii intime. Insa obtinerea sa nu se face pe calea naturala si normala intr-un cuplu, respectiv prin apropiere emotionala. El il obtine prin atacuri repetate asupra integritatii emotionale si a statutului social al persoanei asupra careia face presiune pentru acest interes sexual.

In legislatia americana hartuirea sexuala este descrisa ca

„avansuri fizice nedorite si nesolicitate si comportament de natura sexuala, cum ar fi atingerea, frecarea si pipaire, precum si comentariile sexuale, umilitoare, degradante si ofensatoare activitate care pot contine sau nu sugestii ca persoana care este supusa acestor avansuri ar putea suferi neplaceri la locul de munca sau la scoala daca le refuza.”

In legislatia britanica (pag 2) ea este:

„avansuri sexuale nedorite - atingere, apropiere prea mare de persoana hartuita, afisarea de materialele ofensatoare, cererea de favoruri sexuale, luarea deciziilor in functie de acceptarea sau respingerea avansurilor sexuale”

In legislatia franceza se spune ca

„Hartuirea sexuala este actul de a impune in mod repetat unei persoane observatii sau comportamente sexuale care ii ofenseaza demnitatea datorita caracterului lor degradant sau umilitor sau creeaza o situatie intimidanta si ostila, sau ofensatoare.

Hartuirea sexuala se refera la faptul, chiar daca nu se repeta, de a folosi orice forma de presiune grava pentru scopul real sau aparent de a obtine un act de natura sexuala, indiferent daca este cautat in beneficiul faptuitorului sau in beneficiul unui tert.”

In legislatia romaneasca hartuirea sexuala este sumar prevazuta de Articolul. 223 din LEGEA nr.286 (Codul penal):

„(1) Pretinderea in mod repetat de favoruri de natura sexuala in cadrul unei relatii de munca sau al unei relatii similare, daca prin aceasta victima a fost intimidata sau pusa intr-o situatie umilitoare, se pedepseste cu inchisoare de la 3 luni la un an sau cu amenda.”

In urmatorul articol voi descrie tipurile de hartuire sexuala.

Gabriel Baldovin

2.4. Cauza tehnologica pentru evolutia sclaviei

2.4. Cauza tehnologica pentru evolutia sclaviei

sociologie Baldovin   07:16

Manifestul societăţii automatiste  

 

2.4. Cauza tehnologica pentru aparitia subordonarii salariale

Acest articol este continuarea celui precedent

English version here

Sclavia clasica a fost abolita recent in istorie, cu putin mai mult de un secol in urma. Am vazut totusi ca abolirea ei nu s-a produs dintr-o data, ci treptat. Instaurarea Crestinismului ca religie oficiala in stat a implicat inlocuirea sclaviei clasice cu sclavia libera a feudalismului. Acesta a fost o sclavie mascata in sensul ca subordonatului medieval (numit serb sau taran liber) indeplinea niste ordine pentru a i se permite sa traiasca. Iar zilele neplatite de lucru pentru folosul feudalului sau darile catre acesta, in conditiile in care el se declara stapan peste toate pamanturile proxime, sunt indicii ale transformarii sclaviei si nu a eradicarii sale in fapt. Folosirea lor presupunea plata unui anumit tribut catre „proprietar”. Diferenta fata de sclavia clasica a sechestrarii la locul de munca nu e atat de mare pe cat ar parea. Nici taranului „liber”/serbului medieval nu i se permitea sa traiasca normal pe pamanturile Europei, precum nu i se permitea nici sclavului clasic.

Morala crestina a dezavuat profund sclavia clasica, la fel cum a facut si fata de imprumutul cu dobanda. Din acest motiv ea a existat doar sporadic in Europa in perioada postconstantineana, la fel ca si camataria. Aceste practici au fost exceptii tolerate din lipsa de instrumente pentru a le combate total. Din acest motiv sclavia clasica de secol 19 din Europa era mult mai restransa numeric decat cea greco-romana. Ea se practica doar in familiile alese si pentru munci mai simandicoase decat cele antice. Grosul economiei europene era deja comutat catre sustinut de taranii „liberi” ai feudalismului agricol, si de muncitorii „liberi” specifici erei industriale. In Europa insa dezgustul pentru sclavia clasica era deja larg raspandit in randul claselor de jos.

Doar in Americi economia era integral sclavagist-clasica din cauza lipsei experientei unei perioade de civilizatie clasica, precum in Europa. Populatiile bastinase descoperite de europeni in „lumea noua” aveau o cultura primitiv-antica. Pe langa acestia, noii stapani ai Americilor au importat masivi sclavi din Africa. Acestia erau oameni cu aceeasi mentalitate preclasica (li se spunea barbari), incapabili de revolte si de asocieri pentru a se organiza. Ei nu erau in momentul recrutarii ca sclavi atat de revoltati pe sistemul sclavagist deoarece nu cunosteau un altul mai bun. Dar, ca si in cazul sclavilor antici europeni, si cei neeuropeni au ajuns la aceleasi probleme psihopatologice de sorginte depresiva dupa cateva generatii. Ulterior, si ei au ajuns sa se revolte. In cele din urma sclavia clasica a fost interzisa prin lege, initial pasnic in Europa si apoi ca urmare a celebrului razboi Nord-Sud in SUA.

Dar, desi a fost declarat un razboi moral pentru eliberarea sclavilor, totusi miza sa principala nu a fost una principial morala. Factorul moral a fost folosit pe post de pretext de incepere si continuare a lui. In cazul de fata s-a intamplat o coincidenta fericita ca moralitatea si profitul sa aiba acelasi interes de abolire a sclaviei clasice. De fapt, se stie ca in campul afacerilor moralitatea este un comportament foarte firav… Pur si simplu industriasii nordici din SUA au observat ca fostii sclavi fugari din sud ajunsi liberi erau mult mai profitabili decat muncitorii locali. Raspandirea „libertatii” in randul sclavilor sudici a fost doar o momeala care avea sa le provoace un soc cultural la fel de mare precum cel experimentat de stramosii lor odata deportarea din Africa. Asadar acest razboi a fost de fapt unul de transformare a acestora din sclavi clasici in sclavi salariali.

Aceasta mutatie sociala s-a datorat aparitiei erei industriale, incepand din Renastere si consolidandu-se in secolul al XVIII-lea. Ea a constat in automatizarea muncilor facute in general de sclavii clasici. Aceste munci au fost preluate de masini asa ca sclavia clasica a trebuit sa se redefineasca conform cu noile cerinte economice.

Incepand de atunci, automatismele tehnologice, liniile de productie si masinile au produs o revolutie economica uriasa in societatea civilizata. Daca comparam masinile de peste 100 de cai putere ale erei moderne cu insisi caii pusi la tractiunea vehiculelor specifice erei clasice, atunci ne putem forma o viziune despre rolul profitului superior care a permis inlocuirea calului cu masinile. Aceasta este cea mai importanta cauza pentru inlocuirea sclaviei clasice. Prin manuirea masinilor, un muncitor industrial sau digital reuseste sa faca aceeasi munca facuta de un grup de sclavi clasici in agricultura, mult mai rapid si singur.

Dar toate aceste beneficii au venit si cu o parte intunecata. Si proprietarilor de sclavi si sclavilor li s-a pus in spate un nou tip de presiune: presiunea subliminala. Sclavia clasica ameninta simplu: „Executati ordinele sau veti fi pedepsiti in caz de refuz!”. Subordonarea industriala moderna ameninta mult mai difuz, dar si mai cinic: „Lasati conservatorismul si fatalismul! Deveniti mai activi! Deveniti mai educati si mai indemanatici cu noile instrumente de lucru! Cine nu face fata va fi aruncat la gunoi”

Miza era profitul cat mai mare. Iata cum, in acel moment, drumurile moralitatii si profitului s-au separat din nou; mentalitatea industriasa a schimbat forma clasica sclaviei intr-una de aparent liber schimb. Sclavia clasica practicata de anumiti „retrograzi sociali” nu era vazuta de noii oportunisti drept un bastion de imoralitate, asa cum o vedeau moralistii. Ea era vazuta ca o irosire a „resurselor umane” ce puteau fi mai productive decat in cazul practicarii agriculturii clasice. Pe langa asta, acele munci clasice au inceput sa fie inlocuite de masini. Acestea erau mult mai rapide si, prin urmare, mai profitabile.

Prin eliberarea de sclavia clasica, executantilor moderni de ordine li s-a inoculat iluzia ca au urcat o treapta sociala. Ei au devenit cam ce erau supraveghetorii de sclavi inainte. Din ultimii pe scara ierarhiei transmiterii ordinelor, ei au ajuns penultimii; au devenit supraveghetori de masini. Au invatat sa foloseasca volanul, maneta, mouse-ul, si diferite alte butoane, la fel cum predecesorii lor foloseau biciul sau diferite arme cu care sa-i faca cat mai profitabili, in trecut. S-a produs astfel o crestere de nivel.

„Eliberarea” vechilor sclavi prin abolirea sclaviei clasice a fost de fapt o evolutie a acesteia inspre doua noi calitati specifice atat erei industriale cat si celei digitale contemporane. Prima este cea a antrenarii sclavului clasic pentru manuirea masinilor industriale sau, mai recent, digitale. Lucrul cu aceste masini este mult mai complex decat lucrul cu instrumentele rudimentare din agricultura, specifice sclaviei clasice. Manuirea lor necesita creativitate, solutii gasite pe moment si, prin urmare, stres. Din aceasta cauza, executantii moderni de ordine nu mai pot presta o munca sustinuta pe o perioada de timp echivalenta cu ziua lumina, precum sclavii clasici. Ei nu puteau decat sa faca decat o munca de rutina, in agricultura sau la vaslit corabii.

Perioada de activitate depusa de executantii moderni de ordine trebuie urmata si de o perioada de odihna au chiar distractie. Cele 8 ore de libertate primite de executantul modern de ordine sunt parte din acea doza de proprietate in plus pe care stapanii moderni au acceptat sa le-o ofere in urma noilor negocieri specifice erei moderne. Dar chiar si aceste 8 ore s-au obtinut in urma unor celebre greve prelungite ale muncitorilor la sfarsitul secolului al XIX-lea, la Chicago. Pana atunci numarul de ore de lucru era de 12. Pentru acel moment scaderea numarul de 12 la 8 ore de lucru parea multumitor pentru muncitori. Desi protestele s-au soldat cu mai multi morti dupa ciocnirile muncitorilor cu politia (mai multe detalii despre acest eveniment pot fi aflate aici:), cele 8 ore de lucru s-au dovedit a fi multumitoare si pentru angajatori. De atunci toata lumea a ramas cam pe acelasi ritm de 8 ore munca, 8 ore somn si 8 ore de libertate, sau un raport de 1/3 in cazul in care se depaseste numarul de 8 ore.

Angajatorii de la Chicago s-au lacomit odios, preferand sa sperie grevistii cu politia, si facand victime in ambele tabere. Insa, per total, asa cum se intampla de fiecare data in cazul grevelor, ei aveau profit mare chiar si cu aceasta limita de ore. Oricum, de atunci si ei au inteles ca sclavul salarial modern are nevoie de un timp mai mare de odihna. E mult mai profitabil sa-i dai libertate superioara si pauza sclavului decat sa-l tii legat de munca continua si sa dea randament inferior. Din pacate sunt prea multe locuri de munca astazi unde acest raport de 1/3 este abuzat. Intarirea fortelor represive nu va rezolva situatia revoltei ce se pregateste in sufletul acestor abuzati.

Dat fiind statutul de inferior sau damnat social, sclavul clasic nu putea iesi dintr-o anumita stare de resemnare fatalista. O astfel de atitudine insa era total neproductiva atat pentru era industriala cat si pentru cea digitala de astazi. In felul acesta, in loc de un sclav total obedient, dar incapabil de a presta o munca mai eficienta, a aparut acest executant modern de ordine, care isi negociaza libertatea. El isi poate da demisia si se poate retrage o perioada mai lunga sau mai scurta din statutul de servitor. In loc sa fie tinut cu forta si sa dezvolte sentimente de razvratire catre noii stapani industriali, acestia au dezvoltat strategia angajarii, exploatarii si concedierii. Acordarea libertatilor muncii salariale a fost o solutie de contracarare a acestor predispozitii naturale ale subordonatului de razvratire si razbunare pe superiorul ierarhic. Subordonarea salariala moderna ii permite concediul temporar platit, demisia si chiar demiterea temporara pentru a se linisti, pentru a se reentuziasma si eventual pentru a o lua de la capat la un moment dat. Pentru a intampina acest apetit al executantului modern de ordine spre reentuziasmare si reprofitabilitate sistemul a dezvoltat industria divertismentului si promisiunilor mincinoase despre care voi scrie in urmatorul articol.

Gabriel Baldovin

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