I have recently begun to try and find ways to speak of how the systemic and hegemonic qualities of Capital functions in our world. The most common term used to deal with questions of individual conduct and actions within Capitalism is the language of Class Consciousness. In Leftist (particularly Marxist) circles we can speak of operating from within a place of Class consciousness. This is especially true in terms of how various communities and individuals operate in their quotidian existence. We speak of how certain communities or individuals are aware or not of their class position or interests etc. While this is still an important aspect of understanding all social reality, I will suggest that it is indispensable but insufficient in fully grasping how it operates in creating the world we inhabit. In fact, I believe one cannot truly grasp reality without a large and clear vision of class consciousness. This statement is made all the more tragic in that most academics and intellectuals in the United States have what Dr. King termed a ‘moribund fear of communism’, and anything attached to it as a tool of analysis. I also find that given our highly individualistic manner of viewing reality the language of individuals becoming or bring class conscious can also serve to obscure an important element of not only Capitalist reality but all economic reality. This obscuring becomes even more pronounced because the dominant understanding of the individual is an atomized entity who chooses to engage in various communities or social realities. So, the power, authority, and function of Class is predicated on the individuals buying into this consciousness. I think it is important to highlight the ability of Class consciousness to operate autonomous of the individual or even the community’s awareness. In this sense I like the phrase of Class Logic (or Class Patterns).
In speaking of Class Logic, we can speak of how Capital as a system operates in a hegemonic manner irrespective of how people desire or choose to relate to it. There are many reasons why, for me, this has become important to address. One of the main reasons is that I have recently noticed how people speak of how part of the problem of suffering of the world is due to certain personal (read individual) qualities have become stronger within our society. “People are so much more selfish, greedy, self-centered etc.)” then in previous eras. The reality is that, as a species, these qualities within our species have probably not changed that much in our lifetime. We have not recently grown a greediness gland that has made us extra greedy, or selfish or anything else. The reality is that as a species we are pretty much the same as we have been for hundreds if not thousands of years.
It should come as no surprise that one of the reasons that I have become interested in this issue, besides what is mentioned above, is that of reading a book entitled Using Gramsci: A New Approach by Michele Fillippini. In the book he revisits many of the key themes and insights found in the corpus of Antonio Gramsci, this obviously includes the ideas of ideology and hegemony. In the text he notes ‘that there is only one definition of ideology in the Prison Notebooks, where it is described as a ‘scientific, energetic, educational hypothesis that is verified <and criticized> by the real developement of history, that is, it is turned into a science.’ After stating this he speak of some fundamental principles that are established from this definition.
There are many implications to this definition a brief but incomplete summary of these principles is found below:
- Ideology has a hypothetical character which suggests that ‘it does not contain any principle of truth…but is open to ‘truth procedures’.
- It has an element of education and is linked to the transformation of the subjects it impacts
- It is always linked to the ‘real development of history’ and because of this is always influx and ‘susceptible to gradual adjustments and never formalized in any doctrine’
- Ideology is ‘turned into a science’ where it does, in fact, contain ‘a certain degree of objectivity (always understood as historically subjective).’
One of the wonderful developments is to understand ideology as organic and not static allows us to move away from the notion that we are just subjects who are filled with certain static characteristics like greed, kindness, selfishness, generosity etc. And that we are victims to the way in which these things have changed over historical time. Ideology becomes a very real place of contestation and struggle in the emancipatory struggle for the creation of a Beloved Community. But this is done precisely by what Gramsci terms a Philosophy of Praxis. This empowers us to understand that historical conditions have to be changed not ‘merely’ the changing the hearts of individuals. This also further clarifies what, for Gramsci means by the way in which hegemony is a totalizing process. It impacts both the inner experience of individuals and the social/political/economic realities of the moment. What for Gramsci is sometimes referred to as the Historical Bloc.
I am constantly amazed at how people wish to ‘personalize’ the political. I think this is part of the problem with our current misunderstood ‘polarized’ worldview of political discourse. I frequently hear, why do you hate Elon Musk, Bill Gates Jr. etc. I have to remind the people that I don’t know these people (nor do I suspect that the people making this observation do?). The question is not what Bill Gates or Elon Musk think or feel but in fact what these peoples ideological reality has them think or feel. If ideology functions somewhat (not totally) independent of an individuals personality or choice we can speak of a transpersonal or depersonal element to ideological formation. It is not they (Musk, Gates et al) who possess these thoughts, feelings etc. but rather given their location in this Historical Bloc they are possessed by these thoughts or feelings. To that degree it is about the necessity of altering the historical conditions under which all of us live for us to become a truly Beloved Community.
What I think we have to begin to understand is that much of what we think/feel/experience is shaped based on our location within a predetermined social environment. Yes, the primary (not exclusive) element of this environment is Class position. Teaching at many institutions I have been blessed to see the effect of ‘immersion’ experiences on a person’s foundational worldview. I am always stunned when I see a ‘business major’ student finally make it to the Frontera/Border to see how the undocumented are treated within the Capitalist (Neoliberal Free Market) system. It is for them a rude awakening how little this system which claims to aspirational claims about Freedom and Choice don’t give a damn about either of these things when it comes to these communities. Virtually no amount of them being told how Capitalism ‘Looks’ different depending on your Class location will do the trick of a day in these various realities. No amount of exposure to other viewpoints will alter one’s position but it begins us to allow a fluidity which an begin to awaken us to what Gramsci called a ‘war of positionality’ that can begin to create new layers of Class consciousness. This along with a continued application of his wonderful Philosophy of Praxis may allow us to slowly steer the course of humanity away from this death dealing system and towards a more Beloved Community.
I want to end on a very practical note. I am not naive, I am very well aware that for the Beloved Community to exist individual people who currently inhabit a certain social space (the wealthy) will cease to exist as a Class. Not the individuals but the social space they inhabit. That reality will no longer exist. To the degree that they are wedded to that identity it will be a painful experience for the individual. I have a simple example that may clarify this issue. There are certain things that I could do in my 20s, 30s even 40s that I can no longer do in my 60s (soon to be mid-60s!). I am still alive (thank God!) but certain ways that I inhabited social reality are no longer available to me. To the degree that I am wedded to that identity I must ‘die’ so that my authentic (healthy) Rene Sanchez can live at my current age. We must never lose the humanity of our sisters and brothers, but we must be honest about what it will entail for us to transform this profoundly suffering world into something more closely resembling a heaven on earth. Knowing that we will always fall short, and therefore always in need of generosity and forgiveness from our fellow creatures.
Prophetic Ruminations 