Tag Archives: Nietzsche

Marx e Nietzsche sui Comunisti Invidiosi

(a completamento del mio precedent blog: “Socialisti? Comunisti? Invidiosi!“)

(mille grazie ai mie amici M ed E per queste segnalazioni)

Sul tema dell’invidia come la base del socialismo e del comunismo come vengono intesi adesso (e anche: come sono stati implementati nei “Paesi Socialisti”, e nella forma che ricorre oggi sotto la forma dell'”ecologismo verde-rosso”), cominciamo da Karl Marx, che riguardo alle proposte egualitariste come quelle di Babeuf, rispondeva (nei “Manoscritti Economico-Filosofici del 1844“):

Il comunismo rozzo non è che il compimento di questa invidia e di questo livellamento partendo dalla rappresentazione minima. Esso ha una misura determinata e limitata. Proprio la negazione astratta dell’intero mondo della cultura e della civiltà, il ritorno alla semplicità innaturale dell’uomo povero e senza bisogno, che non solo non è andato oltre la proprietà privata ma non vi è neppure ancora arrivato, dimostrano quanto poco questa soppressione della proprietà privata sia un’appropriazione reale

Ecco invece Friedrich Nietzsche nell’Anti-cristo (#57):

Chi detesto di piu’ fra gli agitatori di oggi? Gli agitatori socialisti, gli apostoli del Chandala [da un nome per gli “intoccabili” dell’India], che minano l’istinto, il piacere, il senso di soddisfazione del lavoratore con la sua piccola esistenza-che lo rendono invidioso, che gli insegnano la vendetta. La fonte del torto non è mai diritti disuguali ma la richiesta di diritti ‘uguali’“.

Nietzsche si occupa del socialismo anche negli aforismi 446 e 473 del libro “Umano, troppo umano”.

Marx and Nietzsche on Socialism and Envy

Follow-up to my earlier blog: “Research Shows Socialism Is About Envy“:

(many thanks to my friends M and E for this)

First a quote from Karl Marx himself. I found it in extended length at the blog called “The Sentinel“:

Marx, in his much neglected Economic and Philosophic Manuscripts warned against […] what he termed “crude communism”. Crude communism “appears in a double form; the domination of material property looms so large that it aims to destroy everything which is incapable of being possessed by everyone as private property. It wishes to eliminate talent, etc., by force . . . The role of worker is not abolished but extended to all men. The relation of private property remains the relation of the community to the world of things . . . This communism, which negates the personality of man in every sphere is . . . Universal envy setting itself up as a power, is only camouflaged form of cupidity which re-establishes itself and satisfies itself in a different way. The thoughts of every individual private property are at least directed against any wealthier private property, in the form of envy and the desire to reduce everything to a common level; so that this envy and levelling in fact constitute the essence of competition. Crude communism is only the culmination of such envy and levelling-down on the basis of a preconceived minimum. How little this abolishing of private property represents a genuine appropriation is shown by the abstract negation of the whole world of culture and civilisation, and the regression to the unnatural simplicity of the poor and wantless individual who has not only not surpassed private property but has not even attained to it. The community is only a community of work and of equality of wages paid out by the communal capital, by the community as universal capitalists. The two sides of the relation are raised to a supposed universality; labour as a condition in which everyone is placed, and capital as the acknowledged universality and power of the community.

Marx was likely talking about Babeuf, but the idea of flattening everybody down to the lowest common poverty has come back into fashion (usually dressed up as “antiglobalization” or “environmentalism”).

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And now unto Friedrich Nietzsche, in The Anti-Christ (section #57):

Whom do I hate most among the rabble of today? The socialist rabble, the chandala apostles, who undermine the instinct, the pleasure, the worker’s sense of satisfaction with his small existence–who make him envious, who teach him revenge. The source of wrong is never unequal rights but the claim of “equal” rights.

Nietzsche was of course talking about Christians too, but that I’ll leave to another blog…