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Implications For Debate

Debaters who face opponents advocating socialism now have a new weapon in their arsenal: They can read evidence written by Che Guevara saying that a consciousness shift must explicitly occur alongside any economic changes made by socialism. Without such changes, any revolution is doomed to fail.


But Che's real relevance for debate is still on the pro-socialism side. His indictment of the metaphysicalization of the market and the hypocrisy of imperialism make good rhetorical and analytical tools for critiques of modem society. Then, his vision of a volunteristic, democratic, self-managed community provide the alternative. It is important for debaters who are interested in these types of arguments to be prepared to proudly defend utopian speculation. Debaters should point out that all visionaries seem unrealistic at a certain point in history, but that history often vindicates the visionaries in the final analysis.
Che Guevara would not accept being labeled “utopian,” since he was writing about what he saw happening before his very eyes. But he willingly accepted the label of a visionary romantic motivated chiefly by a compassion for humanity. Without such romantics, debaters might suggest, the world will remain a gloomy place.


Bibliography

Guevara, Ernesto Che. THE BOLIVIAN DIARIES (New York: Pathfinder Press, 1995).


. and Fidel Castro. TO SPEAK THE TRUTH (New York, Pathfinder Press, 1992). A
. NEW SOCIETY: REFLECTIONS FOR TODAY’S WORLD (Melbourne, Ocean
Press, 1991).
. CHE GUEVARA AND THE CUBAN REVOLUTION: WRITINGS AND SPEECHES OF ERNESTO CHE GUEVARA (Sydney: Pathfinder Press Asia/Oceans, 1987).
. CHE GUEVARA ON GUERRILLA WARFARE (New York: Praeger, 1961).
. CHE GUEVARA ON REVOLUTION (Coral Gables: University of Miami Press,

1969).
. CHE GUEVARA SPEAKS: SELECTED SPEECHES AND WRITINGS (New


York: Merit, 1967).
. EPISODES OF THE REVOLUTIONARY WAR (New York: International Publishers, 1968).
Tablada, Cabs. CHE GUEVARA: ECONOMICS AND POLITICS IN THE TRANSITION TO SOCIALISM (New York: Pathfinder Press, 1990).
Prado Salmon, Gary. THE DEFEAT OF CHE GUEVARA: MILITARY RESPONSE TO GUERRILLA CHALLENGE IN BOLIVIA (New York: Praeger, 1990).
Gonzalez, Luis J. THE GREAT REBEL (New York: Grove Press, 1969).
THE LEGACY OF CHE GUEVARA (London: Thames and Hudson, 1977).
Neimark, Anne E. CHE!: LATIN AMERICAS LEGENDARY GUERRILLA LEADER (New York: LB. Lippincott, 1989).

A CONSCIOUSNESS SHIFT TOWARDS SOCIALISM IS NECESSARY

1. MUST BUILD A COMMUNAL CONSCIOUSNESS FOR SOCIALISM TO SUCCEED

Che Guevara, revolutionary economist. “Socialism and Man in Cuba.” A NEW SOCIETY, 1991, p. 216. The pipe dream that socialism can be achieved with the help of the dull instruments left to us by capitalism (the commodity as the economic cell, profitability, individual material interest as a lever, etc.) can lead into a blind alley. And you wind up there after having traveled a long distance with many crossroads, and it is hard to figure out just where you took the wrong turn. Meanwhile, the economic foundation that has been laid has done its work of undermining the development of consciousness. To build communism it is necessary, simultaneous with the new material foundations, to build the new man.
2. FORGING NEW CONSCIOUSNESS IS ESSENTIAL FOR SOCIALISM

Carbos Tablada, Cuban economist. ECONOMICS AND POLITICS IN THE TRANSITION TO SOCIALISM, 1990, p. 70.

Che thought the transformation of human consciousness should begin in the opening phase of the period of transition from capitalism to communism. He thought creation of the new social consciousness required as much effort as that devoted to developing socialism’s material base. He saw consciousness as an active element, a material force, an engine for developing the material and technical base.
3. CONSCIOUSNESS IS MORE IMPORTANT THAN MATERIAL INCENTIVES

The Guevara, revolutionary economist, in Carbos Tablada. CHE GUEVARA: ECONOMICS AND POLITICS IN THE TRANSITION TO SOCIALISM, 1990, p. 92.

It is not a matter of how many kilograms of meat one has to eat, nor of how many times a year someone can go to the beach, nor how many pretty things from abroad you might be able to buy with present-day wages. It is a matter of making the individual feel more complete, with much more internal richness and much more responsibility.
4. MUST ABANDON MATERIAL GREED FOR SOCIALIST CONSCIOUSNESS TO WORK

Che Guevara, revolutionary economist, in Carlos Tablada. ECONOMICS AND POLITICS IN THE TRANSITION TO SOCIALISM, 1990, pp 192-3.

As for the presence of material interest in an individualized form, we recognize it (although fighting it and attempting to speed up its elimination through education) and apply it in our norms of hourly work plus bonuses, and wage penalties for nonfulfillment of these norms. We believe that in economics this kind of lever quickly takes on an existence of its own and then imposes its strength on the relations between men.

In our view, direct material incentives and consciousness are contradictory terms.(ellipses in original)


5. SOCIALIST CONSCIOUSNESS SHIFT WILL BE GRADUAL BUT REAL

Che Guevara, revolutionary economist. “A New Culture of Work.” A NEW SOCIETY, 1991, p. 123. But in social processes, changes in men that appear abrupt actually come about little by little. At a given moment it appears that there may have been a great commotion and a single great change. But that change has been gestating among men day by day, and sometimes generation by generation.


CAPITALISM IMPEDES GLOBAL PEACE AND HUMAN PROGRESS

1. CAPITALISM BLOCKS HUMAN DEVELOPMENT

Che Guevara, revolutionary economist. TO SPEAK THE TRUTH, 1992, pp. 132-3. Furthermore, we state once more that the scars left by colonialism that impede the development of the

peoples are expressed not only in political relations. The so-called deterioration of the terms of trade is nothing but the result of unequal exchange between countries producing raw materials and industrial countries, which dominate markets and impose the illusory justice of equal exchange of values. So long as the economically dependent peoples do not free themselves from the capitalist markets and, in a firm bloc with the socialist countries, impose new relations between the exploited and the exploiters, there will be no solid economic development. In certain cases there will be retrogression, in which the weak countries will fall under the political domination of the imperialists and colonialists.


2. IMPERIALISM CAUSES RACISM AND OPPRESSION

Che Guevara, revolutionary economist. TO SPEAK THE TRUTH, 1992, p. 139.

Those who kill their own children and discriminate daily against them because of the color of their skin; those who let the murderers of Blacks remain free, protecting them, and furthermore punishing the black population because they demand their legitimate rights as free men--how can those who do this consider themselves guardians of freedom? We understand that today this assembly is not in a position to ask for explanations of these acts. It must be clearly established, however, that the government of the United States is not the champion of freedom, but rather the perpetrator of exploitation and oppression against the peoples of the world and against a large part of its own population.
3. EXPLOITATIVE CONDITIONS DESTROY TRUE JUSTICE

Che Guevara, revolutionary economist. TO SPEAK THE TRUTH, 1992, p. 115.

We are demanding justice; but not a justice subject to the fallacious interpretations we have so often seen

prevail at international meetings. the people, oppressed by generations of exploitation.


4. WESTERN IMPERIALISM ENTRENCHES SLAVERY AND EXPLOITATION Che Guevara, revolutionary economist. TO SPEAK THE TRUTH, 1992, p. 129.

Our free eyes open now on new horizons and can see what yesterday, in our condition as colonial slaves, we could not observe: that “Western civilization” disguises behind its showy facade a picture of hyenas and jackals. That is the only name that can be applied to those who have gone to fulfill such “humanitarian” tasks in the Congo. A carnivorous animal that feeds on unarmed peoples. That is what imperialism does to men. That is what distinguishes the imperial “white”




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