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In the 21st century, the contemporization and indigenization of Scientific Socialism

In the 21st century, the contemporization and indigenization of Scientific Socialism

Doğu Perinçek
Vatan Party Chairman (Türkiye)

On July 28,2022, I was advised to choose one of four subjects for my speech at The CPS and World Marxist Political Parties Forum organized by the Communist Party of China, which met in Beijing.

The topics proposed were:

  1. The new fruit of the Sinicization and modernization of Marxism: Theories and practices of Xi Jinping Thoughts on the new era of Socialism with Chinese characteristics
  2. Global contributions of Xi Jinping Thoughts on the new era of Socialism with Chinese characteristics to the development of human civilization
  3. The fruits and prospects of the indigenization and modernization of 21st century Marxism
  4. The leadership core and the construction of 21st century Marxist parties.

We chose the topic of “The fruits and prospects of the indigenization and contemporization of Marxism in the 21st century” and presented our statement under the title “The Contemporization and Indigenization of Scientific Socialism in the 21st Century” orally to the “World Forum of Marxist Parties” in the online space on July 28, 2022. We also sent a much longer text in writing to the Forum administration for publication and are publishing it in the journal Theory.

The guidance and importance of science in the Constitution of the Vatan (Patriotic) Party

As is well known, Article 4 of the Patriotic Party Constitution, entitled “The Guidance of Science”, reads as follows:

“The truest guide in life is science. Patriotic Party evaluates and accepts as a guide the scientific and cultural heritage of our nation and humanity, which has been nourished by the wars of national liberation, democratic and socialist revolutions in the past centuries. Our Party always acts from the facts, seeks theory in life, tests and develops it in practice.”

The guiding role of science has been covered in Doğu Perinçek’s books that are mentioned below and has also been used in Party education:

  • Scientific Socialism and Science
  • Pioneers of the Asian Age -Lenin Atatürk and Mao
  • From Stalin to Gorbachev – Sustaining the Socialist Revolution and Returning to Capitalism
  • ÖDP’s Identity – Critique of Neoliberal Leftism and Socialist Program and Politics
  • Kemalist Revolution series eight books.

Now, on the way to our 11th General Congress, we will summarize our theoretical accumulation on the Guidance of Science and turn it into a draft resolution. In this way, we will also present a proposal to the world’s working and revolutionary parties.

In particular, our position on the Guidance of Science is based on the following foundations:

One: The source of science is the material processes and social practice.

Two: Truth is relative. There is no absolute truth. If one takes into account the movement of matter in the infinite tangle of relations in the universe, one can only come close to the truth.

Three: The source of truth is not books and past theories, but life itself, practice itself. Therefore, we adopt Atatürk’s statement that “Science is the truest guide in life”.

Four: Scientific Socialism is nourished by the accumulated scientific knowledge of humanity, it rises on the shoulders of social practice and is proven by social practice, and is therefore proven by science. The theoretical and practical accumulation of Scientific Socialism is in science.

Five: Scientific Socialism distinguishes itself from utopian, feudal, bourgeois, etc. socialisms by being scientific, as Marx and Engels also determined. The emphasis on scientificity is an emphasis on being proved by practice and therefore by science.

Six: Scientific Socialism, which is the guide to action in the struggle for a classless, exploitation-free and alienation-free world, liberates science from the shackles of class systems of domination and exploitation. Therefore, Scientific Socialism is the pinnacle of science and provides theoretical guidance for scientific work. There is no science without theory. On the other hand, every development in practice and science renews theory.

Seven: The guidance of science creates a common ground between scientific socialist parties and all philosophical and political currents and organizations that refer to science, and offers the possibility of persuasion through science. The source of persuasion is not theory, but practice itself, the science produced from practice.

Eight: The Patriotic Party’s acceptance of the guidance of science is noteworthy for all vanguard parties that accept Scientific Socialism. The Vanguard Party builds and mobilizes the forces of the revolution not by establishing a closed-circuit theoretical communication within itself, but by communicating with the working people, the nation and, in our time, humanity. People can be persuaded not by referring to Scientific Socialism, but by referring to life, in other words, to science.

1. Nomenclature: Scientific Socialism

It is appropriate to call the theory that shows all humanity the way to a classless, exploitation-free world, free from all forms of alienation, Scientific Socialism.

As is well known, Marx and Engels called their scientific theory Scientific Socialism to distinguish it from Utopian Socialism. When we evaluate the practice up to the present day, we can better understand the appropriateness of this name. Scientific Socialism has shed light on the revolutions of our time and has been proven by social practice, in other words by science. It will be proved by practice in the future.

As for the name Marxism, it evokes the 19th century. In that century, since the revolution was centered in Europe, Marxism was also centered in Europe. The fundamental contradiction was between private property and social production. This contradiction, based on the reality of developed capitalist countries, was to be resolved by the struggle of the working class against the bourgeoisie. The political goal was the dictatorship of the working class.

In the 20th and 21st centuries the social-economic structure of the world underwent radical changes. The 19th century theory of revolution based on the proletariat-bourgeoisie has lost its validity. The European-oriented theory of revolution was left behind. Along with the focus of contradictions, Marxism also moved out of Europe and became globalized. For this reason, in the countries that revolutionized under the banner of Marxism, the theory of revolution was called Marxism-Leninism or Marxism-Leninism-Mao Zedung thought. But new developments in the 21st century make it necessary to develop the contributions of Lenin and Mao. It must not be forgotten that Marxism is the theory of practice, and evolving practice makes theory obsolete and necessitates new theoretical contributions. Therefore, it has become clear that adding the names of new teachers to the name of Marxism is not the solution.

When theory is associated with the names of great teachers, it breaks the link between theory and life. Although Marx and Engels, the founders of the theory, laid the foundation, they passed away without seeing the period of imperialism and the practices of establishing socialism. They did not give their own name to the theory they founded, they called it Scientific Socialism.

Moreover, Marx and Engels openly criticized and rejected the term “Marxism”. Marx told his son-in-law Lafargue: “One thing is certain, I am not a Marxist.” (Ce qu’il y a de certain c’est que moi, je ne suis pas Marxiste) demiştir.

Engels, in a letter to Conrad Schmidt on August 5, 1890, also refers to Marx’s statement: “Nowadays the materialist conception of history has a dangerous mass of friends; they use it as an excuse not to study history. Marx rightly criticized the French “Marxists” in the late seventies, saying: “All I know is that I am not a Marxist.”

The nomenclature of Scientific Socialism,

  • First, it keeps the link between practice and theory alive and saves theory from the danger of being confined to the 19th century. It sheds light on the contemporary development of theory.
    • Secondly, it frees theory from the European-oriented boundaries of the 19th century and enables it to become globalized.

For this reason, we, as the Vatan (Patriotic) Party, prefer the term Scientific Socialism, which Marx and Engels found appropriate due to their deep theoretical knowledge, instead of the Marxism nomenclature. This nomenclature frees Marxism from the limits of past theory, includes the contributions made by Lenin and Mao and those that will be made in the future, and makes it a guide that sheds light on the practice ahead. Through the nomenclature of Scientific Socialism, we meet the movement of social processes over time.

2. Contemporization and indigenization

The history of Scientific Socialism is in fact the history of contemporization and indigenization. We can summarize this historical process under three headings:

  • The 19th century’s Eurocentric and working class-oriented practice and theory of revolution (Marx and Engels).
  • The 20th century’s world-centered and oppressed nation-oriented practice and theory of revolution (Lenin, Atatürk and Mao Zedong).
  • The 21st century’s world-centered and humanity-oriented practice and theory of revolution, with states as its main power. 

The history of Scientific Socialism is the history of contemporization. No one can stop time. Time is the movement of matter and the movement of matter cannot be stopped. This is why the famous Heraclitus said, “You cannot bathe twice in the same river.” Matter changes even within the smallest unit of time. Theory has to change according to the practice of matter. Undoubtedly, this change is also in leaps and bounds. By following these leaps in the practice of revolution, Scientific Socialism keeps pace with the times and contemporizes.

The history of Scientific Socialism is also a history of indigenization. It was a necessity of life that the Scientific Socialist theory was born in the revolutionary practice of the 19th century with a European focus. Because at that time the climate of revolution was in Europe. According to the Europe-centered theory, the climates except Europe and North America were on the margins of the revolution. Therefore, Scientific Socialism was not “indigenous” to the oppressed countries. On the other hand, according to the Eurocentric theory, it was not possible for socialism to survive in one country. Therefore, the European Revolution was envisioned. Accordingly, the slogan “Workers of all countries unite” was produced. The revolution, which was European, was continental and therefore could not live within the borders of a single country, in other words, it was not indigenous.

More importantly, colonial and semi-colonial countries were on the margins of the European-oriented revolutionary climate and were in a passive position in terms of world history. The 19th century theory of revolution was not indigenous outside Europe and the North American continent. As Asia, Africa and Latin America entered the revolutionary process, Scientific Socialism became indigenous too.

3. The contemporization and “worldization” of Scientific Socialism in the revolutionary practices of the 20th century

As capitalism entered the period of imperialism, the center of revolution shifted to the oppressed world, especially Asia.

The advanced capitalist countries, with their profits from exploitation on a world scale, have tamed the working class in their own countries and in a sense made it part of the bourgeois nation. In this situation, the working class in Western Europe and North America lost its revolutionary character. Marx and Engels saw this process late in their lives and turned their eyes to the East, especially Russia, Türkiye and China. Marx wrote on September 27, 1877:

“This time the revolution will begin in the East, where once there was the unconquered trench and reserve army of the counter-revolution.”

As capitalism entered the period of imperialism, the revolutionary practices emerging from Asia confirmed these predictions of Marx and Engels.

Under imperialism period, the riches of the Oppressed Countries were divided into two. One section became the agents of imperialism, while the other large section sided with their own nation and formed the national bourgeois class. Thus the basic contradiction was now between the Oppressor Nations and the Oppressed Nations. The contradiction between the proletariat and the bourgeoisie became secondary.

Under these conditions, Lenin analyzed “ Backward Europe Advanced Asia” and established the theory of revolution in the period of imperialism. The revolution would now take place in the “weak link of imperialism”, in other words, in the strong link of the Oppressed World. Indeed, starting in 1905, national democratic revolutions took place one after another in Russia, Türkiye, Iran, Mexico and China. The imperial geographies of Asia and Latin America, in the example of Mexico, became the focus of the revolution. Because the imperial accumulation was also the accumulation of independence and organization against imperialism.

As a result, in the 20th century, Marxism went beyond the borders of Europe and became worldwide. In this process, the leadership of Lenin in Russia and Mao Zedong in China marked the practice of the worldization of Marxism.

On the other hand, after 1950 there were processes of return to capitalism in the Soviet Union and the countries under its control. Mao Zedong analyzed this practice and found that even after the collectivization of the means of production in the main, the struggle between the two classes, the two paths and the two lines, and thus the danger of a return, continued, and that the return came from the “capitalist roaders” in the state and party leadership. Accordingly, he theorized the continuation of the revolution in the building of socialism. 

4. The contribution of the Turkish Revolution to contemporization and indigenization

The Turkish Revolution, with its three centuries of practice, contributed substantially to the contemporization and indigenization of Revolutionary Theory.

Marx considered the Turkish Revolution of 1876 as “the solid, honorable emergence of the sons of Muhammad”. Again in 1878, Marx drew attention to the revolutionary essence of the Turkish peasantry and the Turkish people as “certainly one of the most capable and moral representatives of the peasantry and people in Europe”. 

After the Russian Revolution of 1905, Asia’s uprising in the 20th century continued with the Iranian Revolution of 1907-1909 and the Young Turks’ Liberty Revolution of 1908.

Asia’s second great wave of revolution began in 1914 with Turkish resistance to imperialism in the First World War. When this resistance did not let the British and French navies pass at Gallipoli, the Russian Tsardom collapsed and the February and October Revolutions took place in Russia in 1917. The Soviet Revolution created the conditions for the decisive victory of Türkiye’s Independence War. Taking the Turkish and Soviet Revolutions hand in hand, they ignited the rising tide of revolution in the oppressed world.

The Turkish Revolution’s most powerful breakthrough with the Kemalist Revolution contributed greatly to the worldization, contemporization and indigenization of the Revolutionary Theory of the 19th century in the 20th century.

5. The indigenization or nationalization of Scientific Socialism

The contemporization or worldization of Scientific Socialism was at the same time indigenization and nationalization. The claim that socialism could not be established in one country was invalidated in the practice of the Soviet Revolution. Trotskyist views were debunked and the revolutionary view, which proved in practice that socialism could be established in one country, proved to be realistic.

The establishment of socialism in one country was, in a way, indigenization and nationalization.  The real breakthrough of this process came with the revolutions in the countries of the Oppressed World. The National Democratic Revolution of Türkiye in the early 20th century was followed by revolutions in other Asian, African and Latin American countries. These revolutionary practices were reflected in the theory of Scientific Socialism.

After 1990, the collapse of the Soviet Union led to a new era. US imperialism turned towards the goal of de- statalization of the countries of the Oppressed and Developing World. The resistance of national states to globalization became the new driving force of contemporization and indigenization. Laborers fought mainly from the position of the national state.

As is well known, in his book “Imperialist Economism and Left Communism”, Lenin revealed that the ultimate tendency of imperialism was to statelessize the oppressed world. Because the national state limited imperialist exploitation with its armed forces, sovereignty over the national market, customs, national currency, state-owned enterprises and support for agriculture. The US Globalization strategy envisaged the destruction of these barriers.

The states and peoples of the Developing and Oppressed World resisted the Globalization attack. In this confrontation, the state became the main battlefront. The struggle is between those who want to destroy the national state and those who defend it. Laborers have also fought mainly from the position of the national state. On the enemy front was the hegemonism of the USA, the leader of globalization, while the main force of the revolutionary front was the states of the developing and oppressed world. As stated at the General Congress of the Patriotic Party in 2006, “The national state resisted, the national army resisted.” The process of indigenization and nationalization of revolutionary practices was also a process of statehood and state independence.

6. The social economic basis of contemporary revolutionary practice

After the Second World War, US imperialism created a system of extortion based on the Dollar Reign. Note that we are not talking about a system of exploitation, but a system of extortion.

In the era of the rise of capitalism, equivalents were exchanged. According to Ricardo’s theory of value, the average social labor required for the production of goods was exchanged for its equivalent in the market. Competition in the capitalist system worked through this exchange of equivalents. The way to get ahead of competitors was to improve technology and thus cheapen the cost of labor. The system of exchange of equivalents, which was the basis of capitalism in the age of competition, fueled the development of technology and thus resources were allocated according to efficiency.

Imperialism disrupted the exchange of equivalents. The “average social labor” that constituted the value of a commodity was different in countries where capitalism developed and in countries where it exported capital. In the colonies and semi-colonies labor was cheap and so the system of exchange of equivalents was left behind. Thus the progressive character of capitalism disappeared. In the advanced capitalist countries, industrialists were pushed into the background. Finance capital, in other words usury capital, took over the system.

The Dollar Reign, which gradually emerged after the Second World War, fundamentally destroyed the exchange of equivalents. A piece of white paper worth not even one cent in US currency is written in green ink with 100 dollars and this piece of paper is exchanged on the world market for goods worth 100 dollars. In this way, the US state and usury capital established a system of extortion. It has created a system of plunder unprecedented in world history. The force of the order was the armed forces of the United States.

The lords of the extortion system were now more like mafias than capitalists. The US mafia controlled the underground “economy” as well as the drug trade. The income from this underground “economy” was not exploitation, but extortion.

The US mafia’s extortion system and its hegemonism, which also dominates other capitalist countries, is today the main force against world revolution. Today’s theory and strategy of revolution are formed on this basis.

7. A humanity-oriented revolutionary strategy against today’s hegemonism

In the 21st century, when we look at the practice of the world, we see that imperialism has turned into a Mafia Dictatorship, which is shaking down, oppressing and alienating all humanity.

Now, revolution in one by one countries and all over the world embraces not only the working class and the oppressed peoples, but the whole people and the whole of humanity.

The enemy of the revolution is a very narrow group that we can call “the imperialist capitalist mafia with the US at its center”. This coterie, which represents unbridled private interest, consists of a handful of financial magnates and dreams of a Unipolar Global System, destroys the human-nature relationship, alienates people from their labor, products, society and even their gender. The imperialist system’s contradiction with human beings and nature has intensified to the point of forcing women to become men and men to become women and alienating human beings from their own bodies. The system has resembled the slavish and rampant systems of exploitation of the decadent times and has entered a period of collapse.

Liberalism has slaughtered its twin brother, humanism. The banner of humanism is now in the hands of humanity-oriented socialism. As Comrade Xi Jinping, General Secretary of the CPC, has stated, the “common shared future of mankind” has emerged. This great fact determines the new revolutionary program and strategy of the world.

Under these conditions, the theory of revolution is being built in the practice of the struggle against the US mafia. The strategy that unites humanity and states against US hegemonism and the extortion system is the strategy of the revolution. The revolution in individual countries develops on the basis of the reflection of this confrontation in the country. The indigenization of Scientific Socialism is also progressing in line with this process.

Under conditions where the US Extortion System is the main target, private property is not completely off the agenda of humanity today. The main enemy of humanity is the usurious and mafia private property represented by the Dollar Reign. The private property owners who are positioned against the US Dollar Reign and US hegemonism are among the forces of the revolution. Therefore, the goal of abolishing private property completely is not a current goal, but a final one. Today, the composition and balance between the property relations that unite all humanity must be considered. In this respect, the common future of humanity also requires an alliance between the property relations that make up humanity against imperialist mafia property.

8. The main force of revolution today: The national state

Today, the main driving force of history is the states struggling for independence against hegemonism. This is not surprising, because states are organized and armed.

The struggle of working people against exploitation is a secondary factor.

The states of our time were established in the advanced capitalist countries through democratic revolutions, as seen in the examples of Britain, the USA and France. Then the second great wave of democratic revolutions of humanity took place with the national democratic revolutions of the Oppressed World against imperialism. The struggle of the Oppressed Nations against the Oppressor Nations brought an end to colonialism. Thus, the Oppressed Nations also gained statehood and now, with the power provided by state organization, they struggle against hegemonism and imperialism.

The domestic cleavages in the Developing and Oppressed World are also on the national state front. The main power of the national state is the working people. The other classes that make up the nation, from small capital and property owners to big capital, are also part of the forces of the national state. In the countries of the Developing World, such as the People’s Republic of China, which are in the process of establishing socialism, the struggle for the continuation of the revolution is carried out on the axis of protecting and developing the socialist national state.

In addition to the countries of the Developing and Oppressed World, the nations that had states before the 20th century are also in the forces of struggle against US hegemony, albeit faltering.

The struggle of states against hegemony is being waged on the armed, economic and political fronts.

On the armed front, the armed struggle of the states of Syria, Turkey, Russia and Palestine against US hegemony is still continuing hotly.

On the economic front, the economic advances of China and India in particular are leading the way.

On the political front, the national states of the Developing and Oppressed World, the states of Western Europe and even some members of NATO are engaged in a struggle against US hegemony.

While the world states are the main force in the struggle against US hegemony, the struggle of the peoples and working classes against imperialism and exploitation is the secondary force of the revolution.

9. The class that will abolish all classes with itself and

lead the common future of humanity

Today, the working class is the leader of the revolution because it is the class which, together with itself, abolishes all classes and unites humanity in a common future. The maximum program of the working class is to build a world without the working class. A classless world is ultimately the common future of humanity. The fact that the working class has a program that aims to abolish itself shows that it is the only class that can lead humanity towards a common future. Therefore, the historical mission of the working class is to liberate itself and all of humanity from the relations of private property and private interest and from all forms of alienation.

The liberation of nature from the destructive effects of private property and the private interest system is only possible through common projects, publicism and collective self-interest on a world scale. This is why we must establish the link between the ecological system and the common future of humanity. Because human beings are part of nature. Human practice, while intervening in nature, is also faced with the necessity of protecting the conditions of life and development of humanity.

10. The rise of a humanity-oriented, publicist, sharing Asian civilization

We are now in the year 2022 and we have a theory that has been tested and developed in social practice. Scientific Socialist Theory has been proven in social practice and revolutions in the last three centuries. It is up to our creativity in theory and revolutionism in practice for Scientific Socialism to guide the coming revolutions. In other words, we can no longer expect Marx, Engels, Lenin or Mao to produce theory. We will produce the theory of Scientific Socialism in the revolutionary practices we engage in.

The coronavirus pandemic has shown that Capitalism kills Humanism. The system of private property and individual profit aggravates exploitation and oppression, destroys nature, dehumanizes human beings, in short, aggravates the problems of humanity. Humanity today faces problems that can only be solved by public affection, public ownership and large global projects. The banner of humanism now rises in the hands of the vanguard parties guided by Scientific Socialism. The theory of the Common Shared Future of Humanity is the revolutionary theory of humanism in our time. On July 28, 2022, at the “World Forum of Marxist Parties” in Beijing, the leaders of many parties, including the Patriotic Party and the Communist Party of China, emphasized that the true owner of the legacy of Humanism is the Scientific Socialist movement.

We have reached the end of the US hegemony established after the Second World War. The US Dollar Reign is collapsing and its armed power is insufficient to claim world hegemony. World powers have emerged to balance the US. The locomotive of the world economy is now in Asia. The Atlantic system of the imperialist capitalists is collapsing.

The poor and oppressed of seventy years ago are today forming the Developing World and leading the great aspirations of humanity.

Our age is the age of National Democratic Revolutions and the opening to socialism in the example of China. In this era, the leadership of humanity has once again shifted to Asia. Africa and South America are the wings of Asia.

The rising Asian civilization is and will be built by contemporary and indigenous people’s governments.

The emerging publicist civilization is humanity-centered, humanist, sharing, and evaluates private enterprise to the extent that it serves the social interest.

The emerging civilization is implementing the program of the overthrow of hegemonism, the independence of nation states, the elimination of global inequalities, development through sharing, a multipolar world, and paving the way for a world free of class, oppression and alienation, which is the great longing of humanity.

11. The process of a world without exploitation and class on the horizon opened by artificial intelligence

The widespread use of Artificial Intelligence in production will lead to fundamental changes in social relations, property relations, politics and culture.  Most importantly, this is not a spontaneous process that pushes human beings aside. Developments that look easy on paper will undoubtedly be painful. Humanity will resolve the social and political contradictions brought about by the robot through social and political struggles.

The processes that Artificial Intelligence will ignite can be predicted strategically as follows:

Hand labor, and to a lesser extent mind labor, is being replaced step by step by Artificial Intelligent Robots. Human beings will mostly direct, plan and organize production processes. The spread of Artificial Intelligence Robots does not change the fact that “The greatest productive power is the human being”. Because it is the human being who designs, produces and directs robots as a tool.

The Artificial Intelligence Robot is an object, not a subject, in the sharing of resources. No matter how many robots are introduced into production processes, economic activity is still for human needs. The purpose of economic activity is not to meet the needs of the robot. The robot is a means of meeting human needs. In this respect, the robot is in the same situation as other means of production, it is not in the position of sharing what is produced. In other words, the robot is not the subject, but the object of property; it is not the subject of sharing, but the subject of sharing. The robot does not share, the robot is shared. Therefore, the robot is a tool, but like humans, it lacks the chance to engage in the struggle to share what is produced, in other words, to engage in political struggle. From the point of view of Aristotle’s definition of man, the robot is not a “political animal”. Therefore, there will be no Robot Head of Government, Robot Party Chairman, Robot Politician, Robot Commander, Robot Governor, Robot Police Chief, Robot Mayor. All these authority holders will use robots, but the robot will not sit in the chair.

Capital-worker contradiction and exploitation will disappear.  To the extent that robots are used, the basis of the system of exploitation will weaken. Because a robot cannot be exploited, just as machines cannot be exploited. The relationship between the robot and its owner is not a relationship of exploitation. The robot does not sell its labor, in this respect it is nothing like a worker, but just like machines, it leaves some workers unemployed. As a result, to the extent that the Artificial Intelligence Robot is used in production processes, the relationship of the laborer renting his labor to the owner of capital, in short, the capitalist-worker relationship will gradually disappear. Accordingly, the system of confiscating the surplus value of the laborer is also in the process of liquidation.

The capital class and the working class will disappear. In this process, most importantly, thanks to the possibilities provided by artificial intelligence to the forces of production, since the scarcity of goods has ended, the foundations of private property and the system of private profit will disappear, and classes and class struggle will come to an end. Therefore, there will be no capital class and no working class. There will be a classless society. Of course, these developments will not happen spontaneously. The process will proceed through the revolutionary interventions of human beings.

There will be a society of abundance and the problem of sharing what is produced will end. As a result of the widespread introduction of the Artificial Intelligence Robot into production processes, when goods are produced in abundance to meet human needs, the problem of sharing those goods will also disappear.

There will be a system of distribution according to need, money will disappear. Money as a means of exchanging goods will no longer have any meaning. The system of distribution will change. For the worker, the division according to labor, which is the common division system of capitalism and socialism, will be replaced by a division according to need.

The process leading to a society of abundance will also change the models of human need, a new character of the virtuous person will emerge. This process, in which working time is reduced and class contradictions are gradually diminishing, is also a process of revolution and the formation of a new culture. In the conditions leading to the voluntary labor system of the society of abundance, the type of people who are consumerist, fashionable, selfish and insatiable like today will gradually disappear. This ordinary person will be replaced by a new type of elite person who has found new sources of happiness, who is sharing, knowledgeable, whose spiritual values are humanized, creative, and whose artistic and cultural needs are developed. The ordinary masses will become elite.

The conditions leading to a classless society will accelerate the processes by which the working class shapes society. Because the working class is the class that will abolish all classes together with itself. In this respect, the process is not spontaneous. In parallel with the increasing abundance of goods, developments towards the coming to power of classes that have no other solution but to share will inevitably accelerate. As a result, the working people will lead the processes that will abolish private property ownership along with them.

When the scarcity of goods ends, the struggle for political power will gradually fade away. Since the scarcity of goods is over, the struggle for power to share what is produced will cease to have any meaning. Therefore, the governance of man by man will also come to an end. It will be replaced by the governance of means, the governance of robots. Thus, institutions, political parties, political organization, governing society, sanctioning instruments used to govern society, and devices that keep the contradictions between social classes under control will also become redundant. Accordingly, the borders, colors, races and gender discrimination that separate societies will gradually disappear.

The abundance society eliminates the grounds for any kind of dictatorship. The widespread use of the Artificial Intelligence Robot has brought the danger that dictatorial tendencies will strengthen and robots will be used by dictatorships into the discussion. However, the robot ultimately eliminates the grounds for class, clan and individual dictatorship. All kinds of dictatorships are oriented towards the sharing of resources. In processes that eliminate the problem of sharing what is produced, all kinds of class and individual dictatorships will also fade away. When a society of abundance is created thanks to the robot, what will be the use of class domination systems and dictatorships? Then the grounds for dictatorship will disappear. All claims that reproduce imperialism and dictatorship outside their socio-economic conditions are imaginary. We see this also in fiction movies. In conditions of extraordinary technological development and the disappearance of scarcity of goods, so-called space dictatorships are assumed. You see that the rulers of societies that have established extremely advanced technologies in space are emperors or dictators… Society has progressed extraordinarily, every product is abundant, the problem of sharing has disappeared, but the classes are even more rigid and the political system has returned to medieval tyranny! At the basis of these fictions is the ahistorical obsession that there are immutable ambitions such as domination in the human soul.

The entrance of Artificial Intelligence into production processes will ultimately remove the grounds for dictatorships, special interests and individual ambition. It is possible that some short-term tendencies may emerge early in the process. However, if we take into account the abundance that will be created by the use of the Artificial Intelligence Robot in production processes, we can see that these pessimistic predictions will not be justified. No power can put a dictator in charge of a society where goods are abundant enough to meet needs.

The conditions for surveillance of society will disappear. Concerns are also expressed that the use of Artificial Intelligence will lead to the establishment of societies under the surveillance of Big Brother, as depicted by George Orwell in his novels 1984 and Animal Farm. So who will Artificial Intelligence spy on, and why, and report to Big Brother? In the current imperialist-capitalist system, there are cameras on every corner spying on society. Artificial Intelligence is undoubtedly a convenient tool to improve the surveillance system that exists today. However, this process also eliminates the reasons for Big Brother’s surveillance of society. In fact, Big Brother himself will no longer exist in this process. Because the problem of sharing the goods that gave life to Big Brother will become a bitter memory of the past.

Imperialism will have no grounds. In a world where what is produced covers human needs, there will be no grounds for imperialism, nor for systems of domination. People’s desires and aspirations will also be formed according to the realities of the new world. The people of that society will be sharing, not selfish, but communitarian; not selfish, but giving. The use of Artificial Intelligence accelerates this process.

With the disappearance of classes, ideology will also disappear. The conditions for true Humanism will emerge. In a abundant society, since class contradictions and the system of political domination will be eliminated, ideological hegemony will also come to an end. Of course, a classless society has a new culture, a new system of values, a new human thought, but the thought is no longer the ideology of the classes. Spiritual values, which are the instruments of man’s exploitation of man, will be replaced by spiritual values that nurture the harmony of human beings. The disappearance of the foundations of classes, exploitation, oppression, tyranny and alienation will create the conditions for true Humanism.

In a abundant society, the system of obligatory labor will come to an end and the era of voluntary labor will begin. The slave system in the Mediterranean civilizations of antiquity and the feudal system prevalent throughout the world were based on bare force. Capitalism freed the laborer from dependence on the landlord. In this sense it liberated him. But the laborer had to work. There was no bread for those who did not work. In this sense, capitalism brought forced labor. In the society of abundance that will be established with the widespread use of the Artificial Intelligence Robot, people will not have to work to survive. Production will be abundant enough to cover human needs. The human labor required for production will be voluntary. On the way there, working days and hours will gradually shorten in parallel with the abundance of goods.

The ground for tyranny is breaking down. The process of robotization makes the whip, oppression and prison unnecessary. Assumptions that this free time of people who have free time will be bullied by some systems of domination do not fit the political economy of the process. In the early stages of the process, there may be sharp contradictions created by unemployment, class struggles and systems of domination on this basis. But to the extent that goods become abundant, the foundations and institutions of systems of domination will wither away.

The sharing and creative culture of voluntary labor is coming. In the process of the decay of class systems of domination, the gladiatorial fights of Rome, the Blue-Green chariot races of Byzantium and similar diversions of today’s imperialist society will cease to have any meaning. The very systems of governance that lead the laborer to waste his or her free time will dissolve and disappear. The sharing culture of voluntary labor will direct free time towards science, art and creativity.

The robot does not prevent the revolution, it brings the conditions for the greatest revolution. The Artificial Intelligence Robot is eliminating the arm laborer step by step. However, this process does not invalidate labor-based solutions, on the contrary, it brings them to the agenda. True, the robot has begun to enter advanced industries. But in no developed country today is production being done mainly by robots. Of course, one day humanity will get there. When goods will no longer be scarce, there will be no need to fight over sharing. But it cannot be predicted that the developments leading to that point will happen spontaneously, without contradiction and without struggle. The widespread use of robots in production, the increase in the productivity of labor, the end of the scarcity of goods make private property and profit meaningless. But these cannot be expected to disappear spontaneously in such a smooth process. The weakening of the foundations of the system of private profit, moreover, the transformation of private property into a factor of destruction, will mobilize the overwhelming majority who want to get rid of private property. Some people express the view that systems of class domination will disappear spontaneously, without revolution. But the process is forcing revolution.

Humanity does not watch the destruction of life. It is a mistake to consider the process in isolation from other factors. The future of the world is undoubtedly not determined solely by the use of Artificial Intelligence robots in production. Today, humanity faces problems that can no longer be solved within the system of private interest and private property. Capitalism is piercing the carbon layer in the atmosphere.  The balance between nature and man is being disrupted. Forests that form the living environment of human beings are disappearing, seas and rivers are being polluted. The system of special interests creates a greedy human type. Looking at this trend, there are even those who worry that ‘one day life will come to an end’. However, these pessimistic predictions assume that humanity will surrender to processes that will end the conditions of life. As life disappears, humanity cannot be expected to stand by and watch. Let’s not go on, humanity is faced with the necessity of solving these problems arising from private property and private interest only through public property, collective methods on a world scale and a sharing culture. These conditions force humanity to get rid of the system of private property and profit.

The Artificial Intelligence Robot will lead to new contradictions and new solutions. With the use of robots in production, humanity will undoubtedly face new problems. Foremost among them is the scarcity of raw materials. The overdevelopment of technology through Artificial Intelligence will lead to the overuse of the world’s raw material resources on a scale that we cannot predict today. We know that these resources are limited. In this situation, humanity has to develop new products and production models. For example, we know that water resources are limited. However, the Production Revolution with Artificial Intelligence Robot will bring solutions such as transforming the salt water of the oceans into purified water. The transformation of deserts into fertile lands, descending to the center of the earth to obtain energy from the magma layer, using hydrogen as an energy source, saving nature by taking cities and roads underground, finding some raw materials and some new elements that we do not know today thanks to the development in space technology, controlling earthquakes, etc. are new possibilities on the horizon of humanity.

No force can stop the proliferation of the Artificial Intelligence Robot. We are confronted with questions such as whether there should be robots or not, whether robots should be prevented because they cause unemployment. It is not possible to prevent the Artificial Intelligence Robot. Throughout history, each new system has dominated society because it has relatively liberated the productive forces and paved the way for more efficient use of the means of production. For example, the logic of capitalism was to allocate resources according to efficiency. Imperialism eliminated competition. But now the use of the robot brings competition back to the agenda. No capitalist can compete with a competitor using Artificial Intelligence Robots. And again, no one can stand against new technologies that increase productivity and abundant production. In this respect, it seems that the Artificial Intelligence Robot will rapidly enter the production processes with its benefits and problems. Beyond the competition between entrepreneurs, the competition between states also imposes the use of the robot. In this process, social struggle will develop not to prevent the robot from entering production processes, but to solve the problems brought about by the robot. The robot itself is a friend of the working classes in the long run because it eliminates exploitation and class relations. The abundance of production will create favorable conditions for meeting the needs of working people such as wages, rest, security, healthy work, healthy life, education and culture. The process itself will ultimately serve social peace as it eliminates the contradictions between laborers and capitalists. This process, which ensures the abundance of resources, will also restrain the unbridled profit greed of the capitalist class. This is because surplus value, that is, profit itself, disappears.

“‘’Paradise’ is on the horizon of humanity. Since the emergence of class society, the abolition of classes, exploitation and oppression has been the common utopia of all humanity. Dreams of “the other world”, “paradise”, ideologies and struggles against exploitation have all been nourished by this human cause. Humanism and Scientific Socialism, which can also be defined as the revolutionary humanism of the working class, are the contemporary currents of the cause of a classless world. Humanism, in other words Utopian Socialism, has always responded to this search for paradise. Scientific Socialism, on the other hand, is a scientific theory and guide to action that explains that heaven will exist on earth. The working class will abolish all classes along with itself. As we move towards a society of abundance, sharing according to need will replace sharing according to labor. Then the basis for the rule of man by man will disappear. Only vehicles will be ruled. The use of the Artificial Intelligence Robot in production is the harbinger of a world in which only vehicles, not people, are ruled.

The world without class and exploitation will be built not by Artificial Intelligence Robots, but by humanity. The Artificial Intelligence Robot does not herald a new system of domination, but a world in which domination will disappear. The classless and exploitation-free world will certainly not be built by Artificial Intelligence Robots. Humanity, especially the working classes, will build that world. Artificial Intelligence seems to be a great opportunity in the hands of humanity in the process leading to a society of abundance.

Man rules the robot. In a world without classes, humans will not rule other humans, but Artificial Intelligence Robots. Artificial Intelligence Robots do not have the means or ability to rebel against this domination. Because their will is constructed and directed by humans. For this reason, fictions that robots will rebel against humanity by leaving human control are unrealistic.

Warlords will become extinct. In the period of imperialism we are living in, those who try to construct robots as an instrument of war between states and classes can and will emerge. However, the process we are entering is the process that will make the warlords extinct. Because the robot is an effective tool in creating the conditions in which we will end the scarcity of goods.  Therefore, even if the robot is used as a tool of war in the short term, in the long term it is the tool of a peaceful world.

Artificial Intelligence Robot is the harbinger of a classless world.

Today, humanity has the technological tools to create the social-economic basis for a classless world without exploitation. These conditions promise victory to working humanity in its struggle for the longed-for society.

Paradise is no longer in the other world, but on the horizon of this world.

The establishment of a world in which classes are abolished and only things, not people, rule is no longer a utopia, but a realizable goal.

12. Humanity’s only guide to building the future

Scientific Socialism is the guiding light of the struggle against oppression and exploitation today as it was yesterday. The key problem in this struggle is for the vanguard parties to come to power by mobilizing their own people and laborers, and thus to be in positions that determine the future.

As the Patriotic Party, we determine that Türkiye, which is today on the front line of the war against US imperialism, has entered a period of historical opportunity. We promise to all humanity: In the coming years, we will contribute to the great cause of humanity as the governing party from Türkiye.

Türkiye will carry out its historical duty among the leading countries of the Rising Asian Civilization with a more effective, more efficient and more revolutionary practice through the National Government of the Producers in which the Patriotic Party participates.

Scientific Socialism is the banner of the struggle of countries for independence against imperialism and of working people for a humane life against exploitation.

Scientific Socialism is the only hope of humanity with its sharing culture and values against private profit and individualism.

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