Proletariat, theme of ideological exploitation

Throughout the ages, those who are merely service providers have always been the victims of astute exploiters. The man who has no other income other than his own work and whose only wealth is his sons was called a proletarian for his offspring (prole) is his only fortune, whose fruit of labor is the only income allowed for him to have.

Since his life is filled with the most elementary and demanding needs, it is natural that this kind of man has immediate demands, he lacks immediate goods to satisfy his just needs. His problems are always of urgent solutions as his stomach cannot wait for food and his body cannot wait for clothing.

On the other hand, every man desires glory over his fellow men. They all want to be – or at least want to seem to be – superior in something. It has always been and will be those who desire to impose over others their superiority: either charisma, strength, ability or wealth.

Those who cannot overcome through any one of the previous paths seek to do so through political power. Who are those? They are those thirsty for prestige who are not able to suffer their own weaknesses; those with power complexes, inferiority complexes, searching for a post to make them great since they are not actually great. A great man needs no great position; the real great man creates his own greatness: he is great because he is great, and not because he occupies a great post.

Those who truly ascend are those who ascend themselves – by their acts and deeds – to higher places. They create their own place, as Pasteur did in science, Aristotle, in philosophy, and Camões, in literature. Neither Pasteur, nor Aristotle, nor Camões were great because of their higher posts, but for their higher deeds.

Those who cannot suffer their inferiority and cannot stand their inner littleness craves for higher posts since they believe occupying such pedestal and standing higher than others actually make them greater than others.

Such is the reason the proletarian is always wanted by those who wish to ascend to higher posts. If they cannot rise themselves, they can climb the squalid back of the proletarian towards such higher places. How do they do that? Exploiting the proletarian’s misery, needs, good faith and ignorance, as well as the hunger of his sons and daughters, the half-nakedness and tatters of his wife and the urgency of his necessities. And they promise:

– to give him immediately what he immediately needs;

– exploit his immediatism through the promise of a bowl of soup, a clothes for his naked body and a roof over his head;

But since none of such promises are fulfilled, those men always justify it by blaming others. There are always scapegoats for such dirty deed. Those men are never the ones to blame. Now, who are “the others”? Are they by any chance so different than the formers? Are not the others the first ones, who are others to the second ones? They mutually accuse each other. They all speak as angelical creatures that only think of goodness. “The others – yes! – they do evil deeds”. The proletarian watches the offenses and insults coming from both sides.

They accuse each other of people’s traitors. They mutually accuse each other of that and they are actually right! They are all traitors of the proletarian, the eternal betrayed, exploited, sufferer of insults and miseries.

However, is the proletarian only a victim? Yes, he is the victim of his own ignorance and hunger, victim of the urgency of his needs, of his esurient appetite.

But he is guilty, for he listens to whom he should not listen; he believes in whom he should not believe; he serves whom he should not serve; he follows whom he should not follow.

He has never achieved – in the entire human history – a bit more other than what has come from his own hand, for it is from his hand that all wealth in the world is created. He was never risen by anyone else. Those who have proclaim themselves as the friends of the proletarians were always the richest ones, the powerful ones, the ones with the more sumptuous life.

His true benefactors have never seek high posts.

The majority of men though is of hypocritical pharisees who desire that he remains in ignorance and misery, for they know that as soon as he has a full stomach, a dressed body, a humble house, a smiley and happy wife and children, he would no longer listen to the desirous of ascending upon the steps of his hunger and needs. He would no longer allow them the means of their welfare for his own welfare would make him nonchalant about politics and then, how would they use him for climbing?

As long as he is hungry they will find a way to explore his needs, turning them into votes that will rise them to the positions for which they wish – since the places man creates through his own work and intelligence are prohibited to them by their lack of inner greatness.

In all times, the proletarian was only able to rise above his poverty when – through his own efforts combined with his brothers’ – he himself create his own wealth. His true friends are not those who ask for his vote, but those who tach him how to improve his life and increase his earnings – a real increase, not a fictional one, i.e., not merely adding a zero to the salary when the zeros in the prices multiplies.

That was when he approached his brother and asked: “what can we together do to help ourselves to leave this situation? Cannot we join other fellow men such as ourselves together and cooperate so to make something that can really improve our lives?”

“Cannot you help me build my house, and I help you build yours? Cannot we both help others and they help us?”

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