Todo modelo histórico de desarrollo tecnológico, para ser verdaderamente verosímil, debe inscribirse en un ordenamiento el cual no solo garantice "eficiencia formal" para su propia racionalidad como sistema, sino que debe honrar al trabajador a tenor de la condición que, al fin y al cabo éste tiene, de ser el alfa y omega de la vida social. Este es el tema que este artículo académico asume para la discusión abierta. Ello a punta de reflexiones y de un testimonio algo desgarrador. Accedan...
Every historical model of technological development, to be truly credible, must be inscribed in an order which not only guarantees "formal efficiency" for its own rationality as a system, but must honor the worker in accordance with the condition that, at the end and at the end. out this has, to be the alpha and omega of social life. This is the topic that this academic article takes up for open discussion. This is at the end of reflections and a somewhat heartbreaking testimony. Access ...
I'm going to start this post precisely because of the last thing that is announced in the title; that is, by a testimony about an experience lived in the mid-1980s at the request of a doctoral course in social sciences that I did at the tricentennial Central University of Venezuela, UCV. It so happens that in those years both the country (Venezuela, a star oil producer) and its geneticist UCV enjoyed notorious economic well-being ... Given the aforementioned situation, the managers of the doctoral course conceived with the most representative academic instances of the West, all genres of conventions and agreements in order to ensure the high quality of its theoretical and practical work.
I remember that professors from the most reputable universities in Europe and Latin American nations came to the university city of Caracas (by the way, declared by UNESCO in 2000, World Cultural and Natural Heritage of Humanity). Well. When in the meetings that took place in the Doctoral Council (of which I was a part at some time, as a representative of the students) then ideas emerged with a view to inviting some brilliant teacher to perform the Chair that would deal with the subject of the authoritarian models in contemporary societies. Thus, various names were placed on the table. Although most of the members of this Council were not related to the world of the Latin American left at all, there was no hesitation in choosing an Argentine professor who at the time became famous given his extensive published books on the subject, and that He was, by all accounts, a flagrant Communist militant. In effect, we formulated from Caracas to Buenos Aires, the invitation to the academic Tomás Amadeo Vasconi *, who -by the way- already knew Venezuela. Vasconi, in effect, comes to our doctoral course assuming then the Chair.
On some occasion we discussed the issue of the relationship raised today between the development of the productive forces (understood, the human being worker) and the development of relations of production (understood, the rules of the game of the productive model to the such a hard-working human being is operationally sapped).
As can be seen, it was a matter of political economy which was traditionally assumed by Marxism, but since we, the participants, did not suffer from inveterate Marxism nor from inveterate anti-Marxism, we dialectically got into the internal fabric of the discussion. academic, without prejudices unrelated to plurality.
As expected, both Vasconi and his fellow students (people, moreover, highly qualified in the field of social sciences, and with a very long university experience) returned to study with sharpness the approach that Marx made on the aforementioned in his time. relationship and on the influence that it potentially carried with it in the matter of "future social revolutions". As it will be remembered, this German philosopher and economist came to propose in his time (19th century) that if any historically specific society reaches a high (advanced) development of its productive forces, at the time in which its production relations retain permanence surplus value (and consequently, its exploitative nature and essential backwardness), then the conditions will be created for there to be a social revolution.
I reiterate that our Chair with Vasconi in teaching coordination was in the middle of the '80s.
Practically all of us who participated in the feedback maintained that Marx himself, in the light of the real times lived in our days **, had made a mistake in his projection.
At the precise moment in which such a judgment on such a vision that the philosopher from Trier had in the nineteenth century was shared by all of us, then Vasconi takes the floor and expresses that there are views on the matter which maintain that Marx was not wrong. Although the Argentine did not confess that he himself militated precisely in such a vision that the German philosopher had not fallen into error, we were not a few who suspected - even so - that in fact Vasconi saw the thing according to the projective terms of Marx himself.
Vasconi said that, according to this vision - and far from the more generalized, condemned and anti-Marxist interpretation that has been consistently recorded on the specific thing - the relations of production linked to the capitalist mode of production develop a technological model attached substantially to the character of social injustice and exploitation embedded in the fabric of those relations of production and that mode of production, a situation that condemns them to backwardness. The southerner added ... is it that perhaps you believe that today the level of technological development that the productive force accuses is really so high as to contrast with the character of social injustice of the production relations that serve as the basis to that technology? Do you think that today the level of development of the productive forces is really high? In addition, Vasconi said - making the valuation of Marx's proposal ostensible - that the undeniable development of technology that shows the development presented by the current productive forces, is not naive nor does it have tapes on its eyes; Is interested! Therefore, such development continues to be delayed. There is no revolution today because there are backward productive forces and concomitantly there are backward relations of production.
But ... in what sense can this link be relevant today on the developments of the productive forces and the relations of production? Is the testimony presented here relevant, in the light of the 21st century?
Well ... Some might think that this theme "is no longer relevant" ... It comes to mind, thus, those books and other written materials that emerged as a result of the collapse of the USSR and its -of one or the other. way- allies; texts that handled the silly idea of "the disappearance of ideologies" ***. Ah, but we could also think that such a matter makes sense, and a lot!
Placing ourselves in the theoretical context of the allusion that Vasconi expressly and pedagogically raised in the described (and, for me, honorable) opportunity, I must say here -then- that beyond or more here than the social changes that would occur in the future ( revolutions, then) on the basis of the contradictory gap that the two social factors in question would have to create ****, there are today some problems that disturb all kinds of reflection. From the most obvious problems that ordinary mortals (including such "experts", "authorities", etc.) see with the indolent "naturalness" imposed by the "continued use" of problems, until reaching the current and unfortunate " hit parade "of global misfortune, Covid 19, the approach that Vasconi brought up before us in that Caracas of the '80s, it makes sense! every time that social reality continues to "speak", or rather, betraying ... -Marginalized Africa. -Haiti falling apart. - "The anthropological mystery" of the indigenous Australians. -The so-called planetary "climate change". -The diasporas from Syria, Venezuela, Central America; etc etc. We add ... -A pandemic which common mortals regret a lot but practically nothing is asked about whether the real causes of such misfortune are intentionally caused or are "by the work and grace (naive) of fate." ..
It seems plausible to estimate that deep down, the jet full of collective wealth (as Marx said in his utopias), is something quite different from the global model that we breathe; model in whose sweetened texture the advice formulated relatively recently by George Orwell is evident: In this world of equals, there are some more equal than others.
(1) Tomás Amadeo Vasconi was an Argentine Marxist philosopher and educator. He was born in the '30s and died in Cuba in the' 90s (approx.). He developed an extensive written work.
(2) By the way, at that time the USSR had not fallen and a good part of what was called "real socialism".
(3) Among other authors: the American Fukuyama, the Venezuelan Uslar Pietri ...
(4) We reiterate: development of the productive forces and development of production relations.
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