It means to dare: to think and actradically towards the capitalist system. Not only to think, but also to act, not only to act but also to think. So, the daring is not at all a spirit of adventure cost what it may, but at the same time it implies the decision to not stop the radical transformation of capitalism, to go just in this direction.
Only in this way a political movement does not deceive the expectations of countless human beings. So, the October revolution means just to not deceive the emancipation expectations of people and peoples.
Consequently, the October revolution means just the assumption by the political leadership of an Alexander the Great type decision: rapid and efficient because radical, not treacherous in the manner of Tsipras and so many present fake “left-wing”/progressive leaders. These leaders were and are, as we all know – but many times only post factum – the representatives of the bourgeois and petty-bourgeois strata, but the results of their decisions and actions were and are counter-revolutionary. They gain time for the dominant layers and organisation of capitalism, but this means countless suffering for the many people that have erected their entire hope and confidence on the promises and guarantees given by the “left-wing”/progressive leaders.
The October revolution means just the real probability of radical transformationstoward a just and rational social organisation allowing the fulfilment of the creative aspirations of the many in this life. This real probability is the core motivation of people – who are sick of the present policies and thus, absolutely opaque to them – to be interested about politics and common causes. Indeed, the present disgust towards politics is both the result of the intentional and non-intentional manners of the shameless and demented ruling “elites”, and because “the left” offers only more or less sharp critiques, but not ways out and their concrete plans. In this respect, the October revolution means the clear knowledge that reformism is no longer enough (on world scale, it never was, since the Western welfare state was concomitant with and was fed from colonialism, imperialist wars and neo-colonialism), and no hypocritical philanthropy compensates the destructions made by capitalism. Neither the aids nor the “human rights” did compensate the horrible wars of domination.
The October revolution means the intelligence to not be paralysed by the lack of objective conditions for socialism, and to profit from the revolutionary situation (“when the rulers can no longer rule with the former means, and the ruled do no more accept to be ruled with the former means” (Lenin)). If this revolutionary situation is ignored by the leaders, if they wait for more favourable circumstances, they contribute to the dissolving of the revolutionary situation – when people wait for the imminent transformation and invest their entire hope in this imminence – and the general social expectations into despair and fatalism. Therefore, the October revolution means the transformation of “position war” (Gramsci) into “movement warfare” that, if missing, disintegrates even the former.
The October revolution means that the waste of lives, the socially generated suffering and untimely death of the many are no longer considered by these many as being inevitable. The inevitability of the domination-submission relations is the main concept of the ideology of these relations. Or, the October revolution meant just the overthrowing of this concept, a real emancipation of the social conscience.
The October revolution means the removal from the general habit induced from above that our terrestrial life would continue somehow, including with rewards (and punishments) compensating the earthly injustice. The October revolution means to dare to act in such a manner as to repair this earthy injustice: to not waste the only life every human individual has,here and now.
The October revolution means that the communist social ideal was and is not an utopia; the contents of this ideal – to not waste the only life we have, the life on the Earth – are those which fuel people’s daring and determination. The communist social ideal does not delay the fulfilment of its promises, but on the contrary pushes for its realisation immediately and in the shortest possible interval. Thus, the communist ideal is fit with the present environmental crisis that cannot be solved through fragmentary local means.
The October revolution means clear head in order to impose in politics the rationality measured in the consequences on the lives of millions of common people. The results of this rationality of the consequences are not dismissed by the historical conditions of lack of objective conditions, of “socialism in a single country” surrounded by a life an death adversity of capitalism, and of the inherent bureaucratisation of the political and technical leadership in these circumstances; the counter-argument that if socialism/communism would have not existed, neither wars with their suffering would have not existed is false, because the WWI, the imperialist wars and the divisive policies took place before the October revolution and, after, independent on it. And nowadays, the capitalist system crisis takes place because of its inner structuralcontradictions – which are irreconcilable and rise, the “welfare state” and the “peaceful coexistence” being only historical breaks and not repeatable – and not because Cuba and North Correa have a different system that would threaten it.
The October revolution warns that every delay leads to the deepening of alienation and despair of the masses, that their alertness towards and their involvement in the processes of leadership, management, governance must be permanent, and that no positive transformation of geopolitical relations is the solution for the world system crisis without the transformation of private ownership and capitalist relations.
