Pope Francis’s “ecological encyclical” is an event which—whether taken from a religious, ethical, social, or political point of view—is of planetary importance. Considering the enormous influence of the Catholic Church worldwide, it is a crucial contribution towards the development of a critical ecological consciousness. It was received with enthusiasm by the true defenders of the environment; however it aroused uneasiness and rejection among religious conservatives, representatives of capital, and ideologues of “market ecology.” It is a document with a great richness and complexity, one that proposes a new interpretation of the Judeo-Christian tradition, a rupture with the “promethean dream of dominion over the world,” and a profoundly radical reflection on the causes of the ecological crisis. Many aspects of liberation theology…can be seen as a source of inspiration here, particularly the inseparable.… In the following brief notes, I am interested in emphasizing the aspect of the encyclical that explains the resistance it has found in the economic and media establishment: its anti-systemic character.
Climate change has brought the global environmental crisis to its crux. The primary point that must be noted is that the pace of climate change is accelerating much more rapidly than had been forecast. Accumulation of carbon dioxide, rising temperatures, melting of the polar ice caps and of the “eternal snows,” droughts, floods: all are speeding up and previous scientific analyses, the ink scarcely dry, turn out to have been too optimistic. More and more, in projections for the next one, two, or three decades, the highest estimates are becoming accepted minima. And to that must be added the all-too-little-studied amplifying factors that today pose the risk of a qualitative leap in the greenhouse effect leading to runaway global warming.
In this masterful new study, Besancenot and Löwy explore and situate Guevara’s ethical, revolutionary, and humanist legacy. They explicate Guevara’s emphasis on the importance of the individual coming to understand and accept socialism at a personal level. For Guevara, Besancenot and Löwy show, the revolutionary project demands more than a transformation of the mode of production; it demands a profound transformation of the individual, the birth of what Guevara termed the ‘new man.’ Besancenot and Löwy also explore Guevara’s pragmatic approach to the question of state power and unique theoretical contributions to the question of the transition to socialism.
There is a rather unusual document among Marx’s writings. It is titled, Peuchet: vom Selbstmord (Gesellschaftspiegel, zweiter Band, Heft VII, Elberfeld, Januar 1846), and it is composed of translated excerpts from Jacques Peuchet’s Du Suicide et de ses Causes (a chapter from his memoirs). The book under review is an English translation of this document, combined with introductions by editors Kevin Anderson and Eric Plaut. As we shall see, this small and almost forgotten article by Marx is a precious contribution to a richer understanding of the evils of modern bourgeois society, of the suffering that its patriarchal family structure inflicts on women, and of the broad and universal scope of socialism
For ten years, the Brazilian Workers Party (PT) has run city hall in Porto Alegre, the capital of Rio Grande do Sul state (on the border with Uruguay) and one of the main cities in the country. The PT is quite an original party, founded in 1980 by unionists, leftist Christians, and Marxist militants, all convinced that the emancipation of the workers will be the task of the workers themselves and stirred by the desire to invent a different, radical, democratic, libertarian socialism that breaks with the old models of Stalinism and social democracy. The current mayor, Raul Pont, a former director of the teachers’ union, belongs to the PT’s most radical current, the Socialist Democracy tendency, which bases itself on the Fourth International
The Communist Manifesto is the best known of all writings by Marx and Engels. Indeed, with the sole exception of the Bible, no other book has been translated so often or republished so many times. But what does it have in common with the Bible? Not very much, except for the denunciation of social injustice in some of the prophetic books. Like Amos or Isaiah, Marx and Engels spoke out against the vileness of the rich and powerful and raised their voices in solidarity with the poor and humble. Like Daniel, they read the writing on the walls of the New Babylon: Mene, Mene, Tekel Upharsin: thy days are numbered. But unlike the prophets of the Hebrew Bible, they put none of their hopes upon any god, any messiah, any supreme savior: the liberation of the oppressed is to be the work of the oppressed themselves
Global neoliberalism parades victoriously through our era, monopolizing its discourse and ideology. To confront the inherent perversity of the capitalist system’s universal domination we need, more than ever, alternative modes of thinking and acting that are universal, global, planetary. We need ideas and models that, in a thoroughly radical fashion, confront the worship of the market and of money which has become the dominant credo of the moment. As is the case with very few other leftist leaders of the twentieth century, the legacy of Ernesto Che’ Guevara—universal spirit, internationalist and consistent revolutionary—continues to mount such a challenge.