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/edu/ - Education

'The weapon of criticism cannot, of course, replace criticism of the weapon, material force must be overthrown by material force; but theory also becomes a material force as soon as it has gripped the masses.' - Karl Marx
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I am searching the dw for onions that have information/knowledge you wouldn't find on clearnet. For example sites with tutorials about practical hacking, carding or database onions. Anything that could be classified as "information" or "knowledge"



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This feels like a thread that needs to be made because the left in general has a lot of difficulty wrapping their heads around what a caste is and why it isn't the same as class. Caste oftentimes looks like it's the same as class but it is not.
Caste follows these criteria;
>it is assigned at birth, and oftentimes impossible to change unless certain circumstances like biracialism or inter-caste marriage occur
>marriages and relationships are often not seen as valid unless certain criteria are met, such as the marriage being between people of the same caste, or the lower caste is the marriage-property of a higher-caste person, such as being a member of a harem or being a woman in a patriarchical caste system where only heterosexual marriages are recognized as valid
>upper caste people usually get their legitimacy from the social perception that their rule is ordained by god and that they are destined to rule over the lower castes because they are naturally superior beings
>lower castes are said to be spiritually unclean, and this unclean nature is difficult to describe besides that they are subhumans who live in filth. this reflects in their social roles, which usually involves working in industries and professions considered too disgusting or spiritually destructive for the higher caste to perform, or in the case of gender, these roles manifest as strict gender roles (e.g. "barefoot and pregnant")
>caste is socially constructed whereas class is economically constructed and usually more fluid
There is a lot to be said about castes, but the main thing is that the left often conflates race and gender minorities as being "lower class". We increasingly are seeing that this is not always true, yet the stigmas surrounding race and gender remain. Why? Liberalism insists that racism and gender discrimination are determined only by individual attitudes, and that attitude adjustments and language policing are the highest priority in eliminating racial or gender discrimination. However what we have seen is that the bourgeoisie has a tendency that counteracts these efforts by utilizing caste discrimination to keep people divided, even when the upper echelons of businesses now put a lot of effort into DEI, ESG and HR to counterbalance previous forms of discrimination, usually by just reversing tPost too long. Click here to view the full text.

>>18636
The role of Indian communists in both analysis and struggle against caste-ism is not studied enough in the west IMO. It's different but there is something to learn from it. Race in the U.S. is like a caste system.

>Caste really became rigid and fossilised in the medieval era. The colonial system under the British rule both further rigidised the caste-system as well as opened up ways for its weakening. The contradictory processes of limited and colonial industrialisation and semi-capitalist development loosened the caste-bonds, and at the same time created new castes, bondings and rigidities. Factories and mills objectively weakened caste as a structure. The growth of the market including the labour-market, money-commodity exchange and the far greater movement of men and material (roads, railways, etc.) violated caste-barriers. As S.A. Dange was fond of saying, one never knew in whose plate one was eating in an eating-place or which castes and hands in a factory handled the threads in a factory.


>The British colonial system needed the caste-system, at the same time, as a source of cheap, even bonded labour. The disintegrating caste hierarchy was sought to be kept alive as forms of movement of labour. New caste practices came up eulogising the ideology of casteism and ‘glorious’ histories of each one of the castes were written. It has to be realised that casteism is basically a product of colonialism.


>The recruitment of urban labourers, factory hands and even educated personnel took the form of the transfer and migration of people of the same caste, village, district, and language groups to towns, mills and businesses. These castes were basically the most depressed ones. In the rural areas the oppression of the lowermost ‘castes’ (by birth) was most virulent; their members were thus ‘liberated’ by industrialisation and urbanisation, often resulting in the preservation even increase in caste-consciousness.


>Caste began to break up but casteism gained strength.

https://revolutionarydemocracy.org/rdv12n1/caste.htm

>>18637
I'm not sure that i agree that caste systems are exclusive to the indian subcontinent. I cant think of anything that describes, for example, the american jim crow era policies of segregation and banned miscegenation, as anything but a caste system. I think caste is more pervasive than just india, which actually might be why socialism has so much difficulty describing social issues outside of class analysis.



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Is the confusion and delay brought about by competing languages, competing definitions, and the overuse of metaphor an insurmountable obstacle? Or will there in time be a universal way of speaking? Gramsci didn't seem to think so:


From Antonio Gramsci - The Modern Prince and Other Writings
>In the Study it is noted that the terms “immanence” and “immanent” are certainly used in Marxism, but that “evidently” this use is only “metaphorical.” Very good. But has he in any way explained what immanence and immanent mean “metaphorically?” Why have these terms continued to be used and not replaced? Purely out of a horror of creating new words? Usually when one new conception of the world succeeds another, the earlier language continues to be used but is used metaphorically. All language is a continuous process of metaphors, and the history of semantics is an aspect of the history of culture: language is at the same time a living thing and a museum of the fossils of life and civilization. When I use the word disaster no one can accuse me of astrological beliefs, and when I say “By Jove,” no one can believe that I am a worshiper of the pagan divinity; nevertheless, these expressions are a proof that modern civilization is a development of both paganism and astrology. The term “immanence” in Marxism has its precise meaning which is hidden in the metaphor and this must be defined exactly; in reality this definition would truly have been “theory.” Marxism continues the philosophy of immanence, but rids it of all its metaphysical trimmings and leads it on to the concrete basis of history. The use is metaphorical only in the sense that the former immanence is superseded, has been superseded, although it is still presupposed as a link in the process of thought from which the new link has been born. On the other hand, is the new concept of immanence completely new? It appears that in Giordano Bruno, for example, there are many examples of such a new conception; Marx and Engels knew about Bruno. They knew about him and there remain traces of Bruno’s works in their notes. Conversely, Bruno was not without influence on classical German philosophy, etc. Here are many problems in the history of philosophy which could be usefully examined.

>The question of the relationship between language and metaphor is not simple, far from it. Language, however, is always metaphorical. If it is perhaps no
Post too long. Click here to view the full text.

For if existent things, as objects of vision and of hearing and of the senses in general, are by definition externally existent, and if these visible things are apprehensible by sight and audible by hearing, and not vice versa, how, in this case, can these things be indicated to another person? For the means by which we indicate is speech, and speech is not identical with the really subsistent things; therefore we do not indicate to our neighbor the existent things but speech, which is other than what subsists. Thus, just as the visible things will not become audible, and vice versa, so too, since the existent subsists externally, it will not become identical with our speech; and not being speech, it cannot be revealed to another person.
Speech, moreover, is formed from the impressions caused by external objects, that is to say, objects of sense; for from the occurrence of flavor there is produced in us the speech uttered concerning this quality, and by the incidence of color speech respecting color. And if this be so, it is not speech that serves to reveal the external object, but the external object that proves to be explanatory of speech. Moreover, it is not possible to assert that speech subsists in the same fashion as things visible and audible, so that the subsisting and existent things can be indicated by it as by a thing subsisting and existent. For, he says, even if speech subsists, yet it differs from the rest of subsisting things, and visible bodies differ very greatly from spoken words; for the visible object is perceptible by one sense-organ and speech by another. Therefore speech does not serve to indicate the great majority of subsisting things, even as they themselves do not reveal each other’s nature.
But even if they are known, how could anyone reveal them to someone else? For how could anyone express what they have seen in speech or, how could it become clear to the hearer, if he has not seen it? For just as sight does not recognize sounds, so, likewise, hearing does not recognize colors, but only sounds; moreover, the speaker speaks, but he does not speak a color or a thing. So, when someone has no conception, how could he conceive it through someone else’s words, or through some sign which is other than that thing, unless he sees it, if it is a color, or he hears it, if it is a sound? For, firstly, nobody speaks a sound or a color, but only a word; so that it is not possible to think a color but only to see it; nor to think a sPost too long. Click here to view the full text.



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1) What is the opportunity cost of using money for exchange?
2) What is the opportunity cost of NOT using money for exchange?
3) What does it look like when the opportunity cost of NOT using money for exchange exceeds the opportunity cost of using money for exchange, and vice versa?
4) What are instances in world economic history when using or NOT using money for exchange would've been more useful than the alternative.



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why does Marxism keep having separate definitions for words from how they're commonly used? isn't this confusing?

>In Marxism "science" doesn't mean the empirical method and the accompanying peer review process of testable explanations and predictions. No. It just means anti-utopian.

>In Marxism "revising" doesn't mean coming back to an earlier work and updating it based on new information. It means betraying the "immortal" anti-utopian "science" by doing a deviation.
>In Marxism "productive" labor doesn't refer to whether labor is useful, but whether it makes a profit.


Is this just a result of poor translation from German to English or did Marx decide to come up with his own vocabulary that overwrote existing words with new contexts? Shouldn't he have coined neologisms instead, to avoid overwriting existing words with new confusing definitions?
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>>17860
Because its a science, physics has much more complicated definitions for things like charge, gravity and acceleration than commonly used.

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>>17891
tank you anon

>>17893
Theres also this one by the same author about Historical Materialism, they are both great reads.

>>17871
>It appears that in Giordano Bruno, for example, there are many examples of such a new conception; Marx and Engels knew about Bruno. They knew about him and there remain traces of Bruno’s works in their notes.
bruno was based

>>17871
the source of this text btw seems to be Antonio Gramsci - The Modern Prince and Other Writings



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*1930s Yugoslav communist factional disputes*
>Be some random Montenegrin communist.
>Get thrown in Mitrovica prison by the royal government.
>Share your seething hatred of the Yugoslav peasantry with other communists in that prison.
>Sperg out at Andrija Hebrang for opposing your peasant-melting goals.
>Legit just be the worst, but somehow you become the leader of a large faction.
>MFW it includes Milovan Đilas and Aleksandr Ranković.
>Tito sends you off to Moscow to get shot, but integrates your closest followers into the KPJ Politburo and gets influenced by them.
>You may have been killed, but your ideas will outlive you for generations.

>It's ww2 now.

>Your former followers continue your legacy, already in 1941 they are not only supporting confescation of upper, middle and lower peasantry's land and grain, but are actively burning down whole villages, turning them from neutrality to anti-communism.
>MFW it's literally a repetition of war communism idiocy but applied in Yugoslavia.
>Eventually the policy backfires so hard they are forced to dial it back a little bit and are punished by Tito.
>MFW the punishment is just a stern talking down and your former followers (Ranković, Đilas, Kidrič, Milutinović) remain on their posts.
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>>13064
>y in 1941 they are not only supporting confescation of upper, middle and lower peasantry's land and grain, but are actively burning down whole villages, turning them from neutrality to anti-communism.
i mean isn't the peasantry usually anti-communist because
1) they're not proles
2) they have different class interests
3) they are often beholden to traditionalist ideas like monarchy and loyalty to one's betters?

The question of the peasantry versus the proletariat goes back to the first international .

>>15427
there's no peasantry left in Europe so this question has resolved itself there



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I haven't read many non-fiction books before because I am a midwit with severe ADHD, but I'm going to try to finish this one even if it kills me lol.
8 posts omitted.

>>10699
its actually kind of a psyop that promotes individualist main character syndrome

>thousand faces

>wow hes just like me!

>>12915
>wow they just like me
But isn't that the opposite of individualist delusion or syndrome?

I've heard that his series, "the Masks of God" was pretty good. I think socialists forget how important self-actualization is.
>How will communism create a society in which my life has meaning?
It's a fair question and one that should be asked of each society.

>How will capitalism create a society where my life has meaning?

In capitalist society, the meaning of life is making money to stay ahead and not lose your social status, access to basic necessities, etc. (Not very compelling.)

Can communism be your bliss? Is it easier to find self-actualization in a society where workers have rights? Where people have healthcare and are better able to achieve their basic needs?

>>

There's a good video essay about how monomyth is just an ignorance tool and has links with white-supremacy rhetorics.
https://youtu.be/Q9zR4lWyVN8

>>10703
Lucas was inspired by the kurosawa film "hidden fortress," hero with a thousand faces, buddhism, christianity, and Dune.



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I recall hearing once that there was a leftcom who wrote a deboonk of Lenin's Left Communism: an Infantile Disorder. I can't remember the author or name of the work though. Does anyone here know?
3 posts omitted.

>>13662
But it seems non-genuine. He's already amusing himself with the strawman attack from Lenin.
But yes, I will answer anyway.

The first man to make a real rebuttal was Herman Gorter, a party-oriented council communist from the Netherlands. Within the councilcom tendency more rebuttals appeared afterwards, but I think they were of lesser quality, as with time their positions degenerated and came closer to anarchism. Gorter was a party-oriented Marxist communist, whose only "mistake" was to doubt Lenin's claim that the bolshevik model was copy-paste:able from the successful semi-feudal peripheral conditions where it succeeded, directly to the urbanized, advanced capitalist conditions in western Europe at the time.
>Open Letter to Comrade Lenin
https://www.marxists.org/archive/gorter/1920/open-letter.htm

When I get the time I will highlight important passages in this letter, because I think the arguments, til this day, are solid and has held up the past century of historical scrutiny.

>>13664
That was the one. Thanks.

>>13664
LWC is a book more often brought up than read, but it's even more of a shame that the people who do read it rarely check out the full conversation by reading the responses to it. Gorter's response is really completely reasonable, I was really taken aback reading it after being accustomed to the strawman in Lenin's book.
Bordiga also wrote a giant response to the book later on, and it's like 90 pages of him saying how much he is in favor of it, which makes it all the more hilarious that LWC is typically brought up as a gotcha against the "leftcoms" in the Italian tradition.

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>>13663
>owning tankies
lol fuck off

>>15424
404: Argument not found



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I have a very strong belief that the prevailing ideology in existing late-stage capitalism is the siege mentality. Literally every identity group feels as if they are under siege. Everyone believes they are being specifically targeted by some grand evil force that wants to destroy them.

We see it with Black folks in America who are still being systematically ghettoized and terrorized by the police. We see it with middle-class whites who are seeing their middle-class way of life slowly deteriorate. We see it with queer folks who are constantly combating anti-trans laws and other forms of discrimination, yet we also see it with queerphobes who truly believe there's a conspiracy to turn kids gay or trans. We see it strongly with the disabled who believe everyone wants to commit eugenics against them. We see it with nearly every single religious group (Christians, Muslims, Jews, Hindus, even atheists/seculars). The left adheres to it and the right adheres to it. Even sex workers have an extreme siege mentality.

So my questions for discussion are:

1. What is the best materialist explanation for why the siege mentality has emerged so heavily in our modern age? Is it social media? Capitalism collapsing on itself? An overarching feeling of uncertainty about the future? The failure of the 60s New Left? Or something else?

2. Is the siege mentality revolutionary, or is it fundamentally reactionary? On one hand, you could see it as false consciousness, or something which creates highly tribalist feelings. On the other hand, the siege mentality enables someone to see through the bullshit of modern society and become highly ideologically driven.

PS – I am NOT a grad student writing a dissertation on this subject.
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>>17230
>Remember in the mid 2010s when Zizek used to talk about how the new trend in politics is ethnocentrism mixed with neoliberalism

Zizek was correct for his time but as we know, the owl flies at dusk. He was grasping a political moment that was already over by the time he theorized about it. What we're witnessing now is the slow agonising death of neoliberalism, and the current mix of idpol perfectly complements the siege mentality as the state intervenes to circulate capital.

If things aren't growing economically, each marginalised community feels that they have to scrape the barrel to maintain their equity, and it leads them to see the state as the vehicle that butters their bread and "enfranchises" their wellbeing. It is a problem that has been inherited from the New Left, and I'm glad that socialists are waking up to the miseducation.

Keep talking about this topic. Some great points in this thread.

>>17229
Back when Jason made quality content.

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Self diagnosing myself as not autistic because I cannot relate to a lot of the shit you guys post.

>>17234
Such as?



 

I've finally read the big ones (Deleuze, Guattari, Baudrilland, Foucault, Derrida) and I'm just not seeing it. The only argument I usually see when they bother explaining why is that these authors """reject""" class struggle.
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To me modernism basically means the Zietgiest of the British empire. Post-Modernism means "rejects the anglo model". The idea that it is about grand narratives is a liberal perspective, like how liberals call communists "idealist" because "its just human nature" and "thats the way the world works". Its a reactionary defense of the grand narrative of Whig history and bourgeoisie progress.

Its tied up in the idea that WWII and fascism are directly outgrowths of capitalism and imperialism. The "modernist" model says that freedom and democracy defeated the fascists and America is number one because they are so good. Post-modernists reject this and their starting point is that "modernity" is a farce that is upheld by exploitation, that is pretty much their only commonality. That is why "post-modernists" are secret "cultural marxists", because they are "ideological" and cant accept the true "end of history". Saying that they reject grand narratives is people coping with their precise rejection of imperialist narratives.

Many of them are leftists and their criticism of Marxism-Leninism is an immanent critique of it that accepts its premises, its a type of critical support, not a rejection. Their goal is to integrate the scientific advances in the fields of social science, like psychology, advertising and propaganda, into the established theory of Marx and Lenin. This leads some of them to focus on particular parts that deal with their own subfields, and they adapt to that in a variety of ways depending on their individual education and politics. You can't really say "all post-modernists do X" because it is basically anyone who disagreed with American hegemony during the post war period and not a specific thing.


I think one should separate clearly between being a fellow traveler, and supporting the Soviet Union as a sovereign entity, and being a supporter of Stalinism as an interpretation of Marxism. Even Trotskyites, who derided the Soviet Union as a form of "state capitalism" nevertheless supported the socialist experiment there (which might have been reformed from inside). Frankfurt School theory was born in the revolutionary melee and had to at least give indications that it was on the side of the International and the world proletariat, even as it made biting criticisms of the state bureaucracy, authoritarianism and philosophical positivism.

>>9610
>Rejection of grand narratives being a grand narrative in itself is a meaningless aphorism
Different anon weighing in on this.
I think this is largely correct tho, even if it's formulated as a dumb logic-bro gotcha. I would leave out the word "grand" and stick with the unmodified "narrative" and call it good.
My experience debating postmodernists is that they can dismiss everything I say by declaring it as a narrative, so therefor i should be able to dismiss what they say as a narrative as well. You can't declare narrative competition but put yours beyond question. That would be idealist, because nobody would accept that premise. If you can feel my scorn in these words, it's because post-modern philosophy is read without taking the material conditions into account. There was a devaluation of soft sciences in the 50s 60s and 70s and a big prestige gain in hard sciences, this lead to petty academic disputes being encoded into the theoretical structure. If you have ever wondered about the strange language style in post modern philosophy, it's aping tech-bro slang from the 50s, who got way more funding than the sociology department.

>So, although Marx never explicitly word-for-word acknowledged the interrelations of societal subjectivity

Marx's views on subjectivity are uncharacteristically idealist for good old Karl. He thought that there was a dialectic between objective and subjective, but that is wrong. Subjectivity is the result of people being subjected to class domination. It comes from people being subjects to royal fiefdoms or subjects in a bourgeois legal sense. The common sense understanding of subjectivity would be better framed as having a unique personal bias. Subjectivity is not personal, it's the imposition of a systemic bias, that makes people into subjects.

Objectivity is the attempt at removing all biases by various means like measurements like in science or the quest for universal truths in philosophy, it's not limited to eliminating only subjective biases from analysis.

>>9612
>To me modernism basically means the Zietgiest of the British empire
No modernism was a revolt against the premodern remnants that was still prePost too long. Click here to view the full text.

>>9615
I still disagree with this aphorism for the reasons I stated above. Just as I disagree with that Anon's reply entirely. He also thinks Adorno, Horkheimer and Marcuse are postmodernists, when none of them are (let alone the FOUNDERS thereof), and are just Frankfurt continentals. He's deeply confused, possibly from /pol/.

Even if we take your 'narrative as narrative' deference from modification, this is still a problem, because it's denying the context from which post-modernism stakes the specificities of its rejection. Post-modernism, in its rejection of (grand) narrativity, is a kind of socio-phenomenally mediated ontological skepticism, which is itself contingent by way of the internal process of its mediation, and as such, it cannot be axiomatic* nor prescribed as an ultimate social end or absolute* (* *which is what is meant when speaking in reference of 'Grand Narratives'), since the ever-presence of its possibility of self negation subsists via its self-destabilizing processual temporality (and so, it, that is, the rejection itself, can therefore be dethroned and de-standardized, and it never realizes any kind of necessary standardization of itself, all without recourse to any axiomatic necessitation in its functionality).

Now, a grand narrative is a 'category' (all things are, in some reducible sense, categorical), in that (and insofar as) it belongs to 'being a category', but the concept of 'category' is not, in itself, a grand narrative. That is, the definition, or essence of what a category is, formally, is not 'grand narrative' (i.e a cat is an animal but the formal concept of all that is animal is not 'cat').

What's more, from your reply I can gleam that you're an analytic cockshott anglo kinda' guy, since your misinterpreting the usage of the word subjectivity. When I'm referring to subjectivity, in an idealist sense or not, I mean 'subjectivity' as a shorthand taken from the history of continental philosophy ranging from antiquity and beyond, to mean cogito or personal ontology; I'm not thinking of subjectivity as if it means the subjecting thereof. The imposition of any kind of systemic bias relates to the personal, this doesn't mean a wholesale negation of the existence of the personal, and there is an a priori 'personal', the foundational sense of interrelation to the world regardless of all else. Conversely, objectivPost too long. Click here to view the full text.

>>9618
(me)
*you're

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>>6051
What is to be done with critical theory, or whatever it is that they now teach in academic circles? The intelligentsia have made ideological pariahs and superstars like Zizek, who write screeds about current technology or media, while tying it into some strange misreading of Marx or some charlatans like Lacan, Lyotard, Deleuze, Guattari, Bataille, Foucault, or whoever else. It's strange that anyone reads this stuff, but I have wondered whether its intended purpose is to obfuscate Marxist analysis or to even co-opt various revolutionary factions on campuses.



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