The Manifesto of the review Città Future
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THE MANIFESTO OF THE REVIEW

I. In order to change this world, let us begin from the point this world has arrived nowadays, at the end of the first decade of the third millennium. Two hundreds years since the beginning of the mankind and world’s radical transformation due to the capitalist production system, almost a century since the Russian revolution and the first attempt to change social relationships in a socialist way, after the complete course of a century that progress and reaction’s struggle was contended on different fronts with particular achievements and defeats and with more general advancements and withdrawals. In an international sight developed in the last years forward to the Europe’s decentralization, in the last twenty years to the dominion of a single one power on a world scale,  to the other countries’ economic developments, till nowadays to stay in the beginning of a phase of new contradictions, the creaking of the hegemonic position of the United States on world scale, a powerful economic crisis of a long period, the opening of new equilibriums’ cycle between the countries, different and more dramatic equilibriums inside the various countries. To be after the nineteen century means also to be at one hundred and fifty years after the birth of marxism and, with it, the more radical critic of the capitalism, of his supposed necessity out of the historical process, of the supposed identity among his development and mankind’s; it means – so – along the history of the revolutionary thought, along ways of movements’ traditions and liberations’ praxis, it means to be responsible to assume all that in a critical way to base ourselves in the present condition with the straight of ask ourselves again some questions and go and research the answers.

 

II. Capitalism’s history is a history acceleration in lots of regards of the history of mankind. In the course of two centuries have been destroyed the most traditional forms of social links, the rhythms of human life, their relation with the nature, the traditional familiar system, the way of perceiving the reality, their values, the quality of feelings and thoughts. An incredible development based on new possibilities and new contradictions inside it. Cities have been transformed according the new demands, country sides have lost in the occidental society their function, the new mass society has uprooted ancient systems of controlling the social consensus, creating at the same time an other kind of them, a different one and a more powerful. History acceleration is also the compression of the quotidian time, a sort of regression of perceiving, that is making men and women more idiot about themselves, captive of automatic and inhuman behaviours, without the time to look up and try to understand. A prehistoric and computerized mankind, not able of reactions moving from the inside of his consciousness, but only outside of it.

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III. About more specifically the aim of this Review. If we consider the development of the acknowledgments in the last century, we can note that their widening in the particular matters, their specialization, and their subordination to the new economical and social demands due also to the birth of specific social figures. Human know ledges  have progressively gone away from each other and science has acquired an incredible mole of new specific informations about human body and his cellular operation, and all his physic existence’s smallest elements.

Biology had a quick development since the analysis of the cellular operation to the discover of the human genome and together with the  chemistry’ advancement has opened new prospectives to the medical research and, in general, to a more accurate vision of women/men as chemical - physical subjects. In biology, pharmacology, medicine in general, the relationship of man with his body has developed in some decades, making life longer and – generally- better. On the other hand, in the last century psychology ha transformed human perception of his internal life, revaluating the myth of the consciousness, increasing the level of self –consciousness of men, of their pains e the satisfaction of their necessities.

Any way, the development of all these sciences has been conditioned by the principle of science’s division, their neutralization for the aims’ research for mankind, the alienation from the vision of man as a totality and the society as theatre of men’ life in community. Knowledge and sciences were conducted through more and more deepen forms of sciences’ division and dominion of more strengthen forms of technology. The focusing on particular aspects of reality determined the consequence of the blurring of the general.      

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IV. We pose, in fact, nowadays  some questions as open fields of a collective research. After  twenty years of ideological defeat, it’s being opening the debate about the possibility of socialism as a new form of society. To describe the road along this new cities, we have confidence it is possible to think the socialism as an aim, and to underline the aim of socialism in his concrete meaning nowadays, i. e., to be able – in this way – to describe the parabola of freedom and social equality, specifically  in the last decades of the last century,  inside the mass societies with the loss of the link of men/women with their class and their community. Our aim is to demonstrate that the realization of the project of freedom and social equality will be possible only inside a society based on a social evaluation of the aims and on a different  series of values of the community.

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V. Hence at first we start with a question: what is the actuality of alienation. Alienation today in the new forms of trade exploitation, in the partecipation to politics in the new mass society, alienation as a result of the evident social contrast of our days, between social conventionality and development of individual personality. Alienation as a theoretical starting point for a discussion on the sense of the concept of revolution and human rescue. Rescue even by rigid political schemes, estranging people from their own acting power; that is indeed sacrificed to a political picture fixed in ideas embodied in some political puppets, no longer suitable for fitting in the reality of the conflict, this last figured out, instead, as almost not existing.

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VI. The sense of the of this Review now is being here in this historical context, in order to develop a point of view as more unitary as possible for a critical understanding of our time. Scripta as very unique media for thought and for the trace of its memory. This in a society dramatically blocked in an eternal present time and in continuous existential emergency. Inquiries, text analysis, considerations on both the immediate present and longer in future may stay all together, not only organized in different sections, but aimed by the same criticism, by a coherent and unitary point of view on the world. Reality-self-taught writers. This the starting point: here where we are the lowering of the threshold of awareness and thought autonomy is an actual effect of power controlling by the machine. On one hand we have indeed the abrupt satisfaction of compulsions, the illusion to be eternally here and now, the inability of figuring out own perceptions; on the other crystallized theories, crusted lumps of triviality, inherited forms without present experience, and scorn for intellectuals, for culture, for academy and politics. Thus the questions to ask reading a Marx’s monograph are the same to the ones one has to ask dealing with people who simply don’t know who is Marx. We need categories, but living categories. We need to be in touch with the real tasks of the experience of life, in order to feel if what we think and we write makes sense in our world. The end would be getting as closer as possible to a veritable analysis: and nowadays a veritable analysis is possible only putting together historical and psychological analysis.

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VII. Therefore the main purpose would be to outline a concrete alternative. In order to do this, working out a new definition of the meaning of politics. If politics were something concerning man and its deeper being, that is the way he can evolve himself and he can live his own life in relationship with the others, then it needs to show the connection between the aim of politics and what appears to the community as unlinked with her, and on the other side the rough decline of politics in its actual administration, with its very cynic view about man. This is the very starting point of the concrete alternative for a future society: in order to exists, politics ought to be about everyone. It turns out inconceivable with enduring mildly the idea for politics is a very specialist matter (among others), something for few isolated and privileged experts. Such a sectorialization, of something unsectorializing by itself, represents an authentic dispossession of humanity to the individual, which is deprived of the chance to have a definite perception of the world and of his own condition in that. Expropriation of politics is, finally, expropriation of imagination, that is imposing the idea of a not improving world, together with the negation of the might to desire an human world, where wishes may get rid of the unique form nowadays allowed: the goods. Thus it turns out to be urgent to return the politics its true work, even via a new kind of interconnections among several branches of knowledge, otherwise inaccessible to common understanding. Politics today should therefore unify what appears from observation as divided: so it is crucial working to an idea of politics as concrete science of reality, as unavoidable necessity of social organization and critical conscience.

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VIII. Every society has always been founded on a given structure of production relationships and on an ideal and spiritual links among people. The significance of socialism, if it has, is in its purpose to realize, based on a different organisation of the production and work business, a higher human ideal, new ways of interrelations among men, a deeper knowledge of theirselves about their own possibilities. Socialism is a transitory phase, from a system still tied to the concept of existence as survival, to one such that life is seen as the fulfilment of human nature. A blossom, that contains the value of a mankind discovering in itself its aims, that fully states humanism as a principle of common life. The terms of the new world and of the new man, are the close of the anarchy of capitalism, dragging people's life into the anguish of the individual profit, together with a different organization of the partition of richness, founded on a democratic management of the resources by the community. The significance of the new world, i.e. its end, be the develop of man's qualities throughout a new shared feeling and new values; a new education for man, in order to focus his attention and his efforts in wandering for himself in the unique life he actually has, and no more in the fading picture of a time beyond, or in the time out time of modern neurosis, with its more recent virtual aspects. For a new confidence and clearness in the relations among men.

 

DECEMBER 2008

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