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?”

The Vertical Invasion of the Barbarians

Vertical Invasion of the Barbarians[1]

Foreword

The expression “vertical invasion of the barbarians” is not a creation of ours. The German politician Rathenau coined it, in the past century. However, the approach we intend to give is somewhat different from the one meant by that statesman. It behooves, then, to define our intentions, the elucidation of the concepts of invasion, vertical and barbarians.

Greeks and Romans firstly used the term barbarian as referring to all foreigners. However, later on, it became the meaning of what was not civilized, uncultured, of what fight or reject any expression of culture. That is the meaning taken within this work, but it is important to convey other aspects in order to facilitate even more the comprehension of the topic.

The term barbarian – amongst the Greeks – not only referred to foreigners but to all non-Greek speaking people, or – for the Romans – those who didn’t speak Greek or Latin languages. Posteriorly, the Romans called barbarians those living outside Roman jurisdiction.

History has shown many horizontal invasions of the barbarians, i.e., invasions occurring with various degrees of pace and consisting of pacific or violent incursions of people into regions inhabited by others through the imposition of customs or violent power. But one can refer to the – not so bloody – invasion of the barbarians that took place within a civilized territory such as the Roman Empire – mainly in its final stages – in a gradual manner and most of the time with the internal support of the civilized people, already barbarized in many of its customs.

The gradual and wide invasion of the barbarians not only occurs horizontally through a territory incursion but also vertically all through the culture, undermining its foundations and preparing the pathway for an unproblematic corruption of the cultural cycle – as happened at the end of the Roman Empire and starts to take place amongst us.

This book is a denunciation of an invasion that, being prepared and developed throughout the past four centuries, has reached an unbearable and threatening stage. Aspiring this denouncement to reach a broader number of people, we avoided as much as possible the scientific technicism, even though its fitness to the discussed disciplines. Our language is as general as possible so to make clearer the undertaken aspects.

The facts, processes and events gathered to favor our thesis are not exhaustive but only sufficient to demonstrate it. At once the reader can notice that each subject matter could allow a more prolonged and exhaustive consideration, which was not possible otherwise becoming a bulky and restrictive book. We pointed out the barbarian aspect and allowed a long edge for the reader’s meditation.

To the Roman exclamation “barbarians outside the city walls!” one can, nowadays, answer “barbarians inside the city walls!”. The barbarians are already within the “city”, within civilization, taking on civilized garbs but, behind fine appearances, acting rampantly to dissolve our culture.

There are, notwithstanding, the corruptive predispositions within all cultural cycles, acting form the first moment with various degrees of intensity to destroy it[2].

The corruptive elements, guided by an intelligence of malicious will, always knew how to utilize of the barbarism as a tool to undermine the culture. And nowadays they wield it with terrifying ability by printing to the corruptive work an intensity and scope never reached before.

Many can accept that as inevitable since no cultural cycle – they say – can perpetuate throughout time. But this argument, which seems true, is flatly false. If the cultural cycles are contingent, one cannot establish a required course in an absolute manner but only hypothetically. What can perish only “can” perish and its perishing is not absolutely necessary to occur early for there are possibilities to continue if a balance between the corruptive and the constructive elements is found. And it is also a possibility, as it is to the human life to indefinitely prolong. Man can perish, but may also persist. The subsistence of the contingent cannot find a definitive reason to the contrary, but only contingent. In addition, all life aspires to perpetuate. And this desire is not something that is opposed to life.

If, once knowing what corrupts things, one efficiently affixes it with conservative elements, the final destruction can be diverted to a more distant time. It might, then, extend the persistent being for an unlimited time and delay as much as one can keep the balance between opposites.

Therefore, is not a vain wish the desire to prolong our cultural cycle since what it brings with it are the supreme ideals of humanity, the rule of justice, moderation, wise and holy prudence, moderate and fair courage, elevation of women and children, equality among men, defending the rights and duties of everyone, the right of equal opportunities, the claim of freedom and denial of oppressive constraints, the love between mankind, mutual-aid, the development of science, democratization of knowledge and rise of the standard of human life. If our cycle, in short, brings together a happy synthesis of all the greatness long aspired by humanity and promise much more of what can be achieved, why would anyone desire the destruction of this cycle and would want to go back to the tooth for tooth, eye for eye, the polarities of master-slave, barbarian-civilized, oppressor-oppressed, believers-unbelievers?

If we have in our cultural structure as part of its superior ideas, all that most of humanity ardently desired and dreamed of, how to admit the destruction of what is fundamental for a more promising pathway?

Let’s reject the obstacles, fight against distortions, and strengthen what moves our march forward! But refuse the throwbacks and never retreat!

Fight for our cultural cycle and strengthen the positive aspects to prevent the development of what is negative, this is our duty!

We believe that the first step towards the fulfillment of our duty is to denounce what threat us.

That is the reason we denounce. That is the reason for this book[3].

Mario Ferreira dos Santos

Index

FIRST PART

Vertical invasion of the barbarians in sensitivities and affectivities

Exaltation of force

Exaggerated value of the physical body

Romantic overvaluation

The superiority of force over the Laws

Unbridled and biased advertising

The appreciation of mechanical memory

The appreciation of the horde, of tribalism

The exploration of sensuality

The spread of bad taste

The primitive creeds

The prominence of repetition

The reason and chaos

The appreciation of the lower

The influence of negative

The vicious exploitation of sports

Objections to Christianity

The blasphemers

The ethical problem

Sectarianism and exclusiveness

The appreciation of the criminal

PART TWO

The barbarism and intelligentsia

The devaluation of intelligence

The devaluation of the will

Barbarization of Science and Technology

The fight against universal knowledge

The falsification of the University

Separation of Religion, Philosophy and Science

The fight against the Creator

The concept of God

Fetishism

The misunderstanding between Ethics and Moral

The wayward youth

Dialogue of the deaf

Nominalism and realism

Emptied words

Harmful prejudices

The dehumanization of man

The negativists

The isms

Proletarian, the subject of ideological exploitation

Speculation in low

The rampant advertising

Primary social ideas

Naive scientism

Final words

[1] This book was originally published in May 1967, as the first volume of a collection called “A New Consciousness”.

[2] These subjects are well examined in Philosophy and History of Culture (3 volumes) and Analysis of Social Issues (3 volumes).

[3] This book is divided in two parts. In the first part we discuss about the themes predominantly related to the sensibilities and affectivities of mankind. The second part refers to the intellectuality. The vertical invasion of the barbarians processes in both fields, reason why we have made this distinction so to facilitate comprehension.