The Nature of Revolutionary Processes

RICARDO GOMES RODRIGUES
20 de fev. de 2021
7 min de leitura

Atualizado: 7 de dez. de 2023

The Revolutionary Processes

All Revolutionary processes look alike and their nature is based on an immense moralizing campaign against the “ancient regime” as a way to turn the page of a country's history down and to move forward towards an innovative future.

In addition to its moralizing and renewing nature, the revolutionary processes are distinguished by the events of their time.

The French Revolution was for the overthrow of the monarchy and the rise of a republic of merits and competences for a new innovative social order through universal suffrage, emancipation and the diversification of the social classes with the predominance of the conflict of social ascension.

The Russian Revolution opted for the overthrow of the monarchy and the rise of a republic without social classes for an innovative social order through the destruction of all social classes with the predominance of the proletariat and the dialectical discourse of an endless social conflict.

The Dialectical Discourse

Since the end of the 19th century, the discourse of social conflict through the dialectic of the least favored against the most favored has been the keynote for all revolutions and popular mobilizations that have put an end to political regimes, consecrating the just aspirations of the conflict and the social ascension.

In fact, the true nature of the dialectical discourse begins with the French Revolution and flows into the October 1917 revolution. And since then, the world has entered a frenzy of death and destruction in an attempt to eradicate the order of social classes and to build a secular and pagan state with no aspiration for social mobility, dictating a narrative of permanent social conflict in favor of certain leaders in a permanent state of "revolution".

Two Models and the same cause

Then, from 1789 onwards, the revolutionary nature, both French and Russian, has followed this pattern and orientation of a permanent social conflict; one for the mobility between classes and the other for the eradication of any social classes and, both, in the end, having in common an endless social conflict.

It is obvious that after more than 200 years these two models are exhausted, mainly because they ended up having the same inescapable cause in common: the dialectical discourse.

The evolution of these two models, one can observe from the triumph of the American revolution in 1776 and its consequence in Paris from 1789 until, after 20 years of Napoleonic wars, the disprestige of the republican cause became evident, promoting a return of the old monarchical order, which would prevail until 1914 with the First World War.

The North American Civil War - A family matter

The North American Civil War revives the 1776 republican revolutionary process, leading to the destruction of the aristocratic social order of the "old south", which in a way replicated the same family issues that governed the monarchical ideals of that time in the 19th century; God and the family.

The defeat of the Confederate States spurred the reconstruction of the ideals of the North American Republic through a resumption of the principles of the French Revolution and the management of the conflict for mobility between social classes.

So, the real issue of the North American Secession War was not the abolition of slavery, which was used as an excuse, but the fundamental question was of the constitution of family values; when the old order of southern families fell in favor of the secular and pagan state based on merits and in the “empire” of the law.

The immediate consequence was the transformation of the Republic into an imperialist political action "justified" by the needs of mobility, social ascension and continuous economic progress of the American society (just only).

The convergence of the values of social conflict

What one has been observed after more than 200 years since, let’s say, 1776, is a remarkable convergence of the revolutionary ideals for both the Yankee visions of social mobility and the eradication of social classes of the Marxist’s nature. And, it is in this process that both in their nature of permanent social conflicts matches and becomes exhausted.

The advance of neo-liberalism by the Yankee elite from Boston, New York and Wall Street was only possible through the luring of both North American leftists and rightist by the depraved financiers who tyrannically imagined the future of the world through a perfect social order; a blend; a synthesis of the question of social mobility with the Marxist ideals into a single social class, and Bill Clinton, Tony Blair, Fernando Henrique Cardoso and Lula da Silva had been their masters of disguises.

Thus, they dissolved valid social questions from the former post-war republic of the welfare into an amalgam that would result into the final triumph of the history of the secular and pagan state without class, family, religion or homeland with values only possible for those that could be negotiated in the Wall Street market.

In this way, the union of “capitalism” and “socialism” took place through the economic symbiosis between the United States of America and the Communist China, transforming the once triumphant North American industrial park into Chinese maquiladoras.

Social conflict has been permanently maintained through the destruction of the majorities and the encouragement of pornographic and bizarre social quarrels and, above all, the destruction of the old social order represented by the traditional family values, thereby bringing down social mobility, since the basis from the scales of social order is the family itself and without it, the depraved financiers of Wall Street have defined a classless society, uniting the United States of America with Communist China, both now just based in pornographic and bizarre social order with no God or family values.

Thus, there was a kind of return to the same family issues that had originated the war of secession in the United States of America.

The Crisis of the Sino-American Convergence Model - The Rebellion of Masses

This model of capitalist-socialist convergence with the dissolution of social mobility issues by the extinction of social classes goes into crisis for the same reasons that created them, that is, without mobility and with an immense social stratification.

The result has been the rebellion of the middle class that is seen, all over the world, squeezed between low and uncertain wages and unemployment; between scoundrel neoliberal financiers and ideological elites (both from right and left) equally scoundrels, now, participating in the same vicious games of the present political convergences from the right to the left.

In order to maintain the middle class at check, a process of endless “reforms” of the State began; whether to reduce taxes; whether to reduce social benefits; whether to perpetuate social precariousness. With the end of the State of Social Welfare, the middle class was hit, which now perceive these alliances between financial and political leaders from left to right as suspicion, leading to the discredit and the decrepitude of the model and its transformation into an “ancient regime”, thus entering into a pre-revolutionary phase of disbelief in both the economic model and the political regime.

The pre-revolutionary phase - The Middle-Class Uprising

If, with the convergence model described earlier, Wall Street financiers hoped to create a new perfect world social order free of revolutions, they were wrong. Therefore, the true nature of revolutions prevails, that is, the need to moralize and renew a decrepit system.

From an economic point of view, there is no way for the middle class to have social mobility and income and productivity gains without industrialization.

The case of Brazil is exemplary, extraordinary gains with commodities for the last 20 years serve us only to balance external accounts and accumulate immense foreign exchange reserves, stabilizing the national currency to make the country just serve as a reserve market for the Yankee trinkets produced in Communist China. But now with 200 million inhabitants, we cannot escape from a national project for industrial and technological development.

The European case is similar, now a continent with a bad weather overpopulated with 300 million inhabitants, without industries, and suffering from eternal economic reforms and high chronic unemployment. The revolt of the French yellow vests is the harbinger of this so-called revolt of the middle class.

The economic crisis of the Sino-American Convergence Model

The background of the current global economic crisis is in the vertiginous Chinese economic growth, moving from a feudal and extremely underdeveloped society to a highly industrialized one in just 30 years. Economic cycles issues remain validated; so fast you go up; it goes down, turning 35 golden years of spectacular growth into others of vegetative or negative growth.

And the consequences are immense. Countries like Sweden, for example, that bet everything on this model, becoming extremely dependent on foreign trade, in a situation of depressive crisis like the one we are experiencing now in the world, they are left with no alternatives.

The God of Revolution

The main revolutionary issue in this current historical circumstance has become, above all, the decrepitude of this model of social convergence without classes, without mobility, without family and without a welfare state.

The underlying issue is the survival of the secular state itself. Just one set of laws is not enough to establish a stable social order.

The State has been showing itself transitory throughout over History. What has been most perennial in human history has been the family; it is the family who has always come to the aid of the individual; it is the family that the individual can always count on the days of difficulties to promote his well-being and survival.

The other question is how we get out of this Yankee pornographic and bizarre neoliberal model of capitalist-socialist social convergence. The example, perhaps, comes from Russia itself, which came out of communism, reformulating itself and rescuing its social, political and religious history.

Epilogue

As one can perceive from this succinct account, revolutions may have the same moralizing and renovating nature in its origins, but they may have very different paths and processes of social development.

So, the question of the dialectical discourse and its permanent social conflict is not, as one can observe, the only motivation and source for the rupture of archaic systems, which generate revolutionary processes.

Today, paradoxically, we are witnessing the exhaustion of the dialectical discourse and the consequent pasteurization of the social mobility with the extinction of social classes in favor of social Bizarre values and, therefore, the revolutionary process repeats itself because the present social, political and economic regime decayed into severe decrepitude, transforming itself into an “ancient regime”.

The final conclusion is that the tonic is not the degree of violence, or the degree of the social conflict embedded in the revolutionary processes, which undeniably exists with its painful side effects, but, rather, the urgency and the magnitude of the social crises promoted by regimes in descent.

In this case, the nature of the social conflict that motivates revolutions is circumstantial, since its real motivation is the moralization and the renewal of the society in other terms and this process has frequently occurred throughout the times, where civilizations appear and fade away and, in the in the end we are left with just God and the family.