Commentary On The Green Book: Change The Masses

Consists Of Lectures By The Brother Leader Muammar Al Qadhafi And The Contributions Of Other Writers And Thinkers

Volume III
Commentary On The Green Book
Change The Masses

Introduction:

Third Universal Theory aims to achieve something great is the power of the people, and his confirmation and consolidation of all their political, economic and social development. The revolutionary applications, based on the categories of “Green Book”, radical changes in the interest of the popular masses.

On the basis of the theory relied upon by these transformations there is no party is responsible for implementing and defending her right to the masses but of power and wealth and weapons, they are moving all the possibilities and capabilities and Tska in order to protect these gains. The possibility of the public to Altvier it will not bring in a political system that works on behalf of the masses in this case do not find an incentive to move towards the mass gains as long as a person or system that reflects the aspirations and dreams on their behalf … And if they are to the masses that the revolution must be popular Tzhorn Alaktrat not by all, especially before a mass revolution, but after the bombing of this revolution, the masses, but after the bombing of the revolution The masses will rush and lock onto the revolution to enter the arena …. Why? Because there are actual changes have been made ​​to their advantage and thus clear picture of the popular revolution to the masses … To their advantage, and thus clear picture of the popular revolution to the masses …

The duty of the revolutionary committees, after the disappearance of the idea of the government fully and the power of the people that start of the Basic People’s Congresses until the General People’s Congress, where all the peoples of the popular committee is responsible in front of him, is an affirmation of this revolutionary transformation and consolidation and inciting the masses to protect its gains. Valgan revolutionary tool is the preaching of the new civilization, which is leading a march to reach the masses to achieve the power of the people, and resolve Problems of political, economic and social Herpes Final.

There is no doubt that the power of the people is a win-win situation for the masses, and then duty of the revolutionary committees, then confirm and consolidate and defend, because the power of the people is not a win-win situation for those who had contributed to the revolution or the only, but is a benefit to the people of the whole .. As the power of the people confirmed and entrenched leadership of people faded, shrunk and authoritarian roles, and this is the desired direction, which should be directed to the masses.

As to how the masses can assert its authority and defend the gains it achieved through the Jean graduated from the center of the masses, represented in the Revolutionary Committees as well as other popular leaders chosen by the masses of the secretariats of The secretariats of the People’s Congresses, these secretariats responsible Responsible directly to the public, who can call a people’s congresses to convene and take the appropriate decision whenever necessary.

The Revolutionary Committees and conformable to the new theory, they can not take decision on behalf of the masses, because the revolutionary committees are the engine for the masses, and its mission to incite Alhmahmr The exercise of power …

The People’s Committees are a popular tool management has replaced the government, which is accountable to the people’s congresses and costly directly by the people implementing the policy set by the People’s Congresses to manage the various facilities in the community.

Popular control:

In order to achieve popular control e by the People’s Congresses at the People’s Committees, there must be an awareness of the Revolution is embodied in the revolutionary committees, which are the rationalization of the People’s Congresses and to clarify how the accountability of the People’s Committees, and how to manage the facilities the People, as a member of the Revolutionary Committee has become a member of his choice, He, who volunteered to work in order to emphasize the revolutionary values ​​and revolutionary new civilization. And the values ​​and principles which are paid to believe in working for. Advocates of religions, as is the case in Christianity, for example, set an example for people to work in order to spread the faith who believe in it and confirm the spiritual values, Valrahph which threatens itself to serve the Christian not think of a house or Accessories, but go off and perform their duty to see Mekdsna from the point of view, which is confirm the values ​​of Christianity, which is satisfied in this world for her work. Different set of people from the others, which are respected, and believes it will be at the forefront in the Hereafter who will enter Paradise.

The missionaries who preached Christianity in particular, like in the Revolutionary Committees. As someone threatens himself to religion, a member of the Revolutionary Committee threatens the same values ​​of the revolution and the new … The vow of preachers in Islam themselves to God to preach the religion of Islam, and convert the peoples and tribes to Islam, the revolution is a political religion, he must of advocates, and advocates is,. The complete picture of people’s power Tme, but! Does that mean that the authority has achieved real popularity or is it still depends on the decision of individuals are not the all the people? … If this is the situation … Is there a justifiable? ..

Even if found justified in the short term, Does this mean that the need for the continuation of this situation? No, there is nothing to justify the continuation of this situation, the Authority does not have the authority of real people unless the people were able by himself to practice, then it must be the disappearance of all forms of domination and monopoly of power over time, and we must become the public credit, all the instruments of government the other is bound to disappear. and then the second battle, to achieve popular power begins the application of Chapter II of the categories of “Green Book”.

It is more serious than the political battle. In this battle is released thousands of workers and servants, where they become partners in production, and where the changing structure of society as a whole, and take economic and social relations a new form, but that is not easily, and it must be for the committees revolutionary great role in this movement, which aims to Tvier radically change society.

The movement of change and building the new society must be preceded by the movement of the demolition of the columns and pillars on which the old society, then society can be established The new society, the social relationships vary different Radically from the old relations Alajtmamih.

Economic activity based on the exploitation and slavery must be destroyed to be replaced by a final activity of normal relations based on sound, strong earning project to satisfy human needs, aspirations and stop at the borders of a need for another human being. This is a radical change in society, if liberated all the needs of the pension to the housing and Almarkob, and liberated the land from Mstglleha and Sariqaha and Mvsudaiha, we have thus liberated all needs, and editing needs is not easy it requires access rights in the battle he has to pay for them, because he wants to break, which is unfettered by the need of liberty and decreases , And human freedom be incomplete if the control of another human being in need.

Editing needs:

In order to liberate the human needs and be free does not have to struggle all calamities, if there is a party to have these needs and do not want to hand over to the owners of the right to change, this party remains is the Master, and become the owners needs slaves in need, no doubt that this party will resist, and address the needs of the liberalization process, I wonder who are the soldiers of this battle?

It is popular as long as the power, Allaah, what is produced from the a priori that the masses of the people is that it becomes its duty to enter this battle to defend the authority and wealth, and to confirm its right to this power and this Iizoh.

The needs of the owners are responsible for editing, and defend, and when Antzaaunha maintain it themselves, nor should anyone expect the presence of the editing needs on his behalf, it is not on behalf of the people and the representation quackery And therefore must be that the human himself grabbing his needs and liberate them from domination by others, and if it means the freedom of the people, the public has to defend it, he who has the responsibility taken away, maintain and conformable to the theory of the new, so he has to control his needs liberated from the control of others , because “in need Tkmenaharih” But how the human needs to edit and enter the battle and won? And how to defend the gains that Antzaaha after this battle? Here highlights the role of the revolutionary forces that were produced by the masses, a revolutionary committees, generation after generation, a move which Aljmaherottcodha in the battle to liberate their needs.

And the application of Chapter II of the “Green Book” means the battle of liberation true for humans, because democracy, liberty, has two wings: wing politician, and wing economist, nor can be released and fly without them, if found first in the form of People’s Congresses and the disappearance of government administration, it must be followed by a II, who is in control Alhabaaly wealth, and thus complete the democracy and freedom, and then the people who has the power, he must possess wealth, so that the body which are wealth in the possession of is that there is then the other wing of freedom, and if it happens that stuck to the side what is in the possession of freedom became incapable of starting or likely to fall. The power of the people could fall at any moment by those who have wealth and that the coup against the revolution or assassination or control of the People’s Congress and the power of the people, and the elimination of popular power. This means that when the political power, however, the people and the wealth in the hands of anyone but the people, it is those who can dump the political power of its content or the real control. Usta and Alnrōh

Power and wealth:

The political power in society, Marxist, for example, be in the hands of the Communist Party, and can not be of this party to govern in a communist society, but control of the property complete control, so it is considered property a weapon should be removed from all members of the community and put it in his hand to endure to control him, and control are not only the Communist Party of the disarmament of all weapons and place them in the hands of the party to continue the party leadership in the community, and then realized communism. In capitalist systems, the production is based Governments Of capital, who does not have the financial capacity can not succeed in the elections can not be in the government, and does not get members of the House of Representatives.

Parliamentary Authority, as is known in the capitalist societies, is the result of capital, and this shows us that the wealth creating power.

When the power is, however, people do not achieve the purpose of its existence in his hand, what were not, however, be also the wealth of the people, and this is what envisaged application of Chapter II of the “Green Book” Supplement to the authority of the people. But! How to be wealth, however, the people?

The second chapter of the “Green Book” is the one who sets the basic rules which are a result of their application is to control Aashab his fortune, and may be incomprehensible rules has led to all, so they should explain the basic statements Understand more fully.

What is the purpose of life?

Where is the community? And this life are all going to where? What is the purpose? The ultimate goal of man is happiness, and I have over the rights for this purpose in various ways, and Paradise, which wishes man to be the only expression of this happiness, and fire, which wishes man to be away from her but an expression of misery, which a man should desire to avoid it, Thus, the religions and refer to the same end, And use the same symbols to express them, Paradise is happiness, because man is the Day of Resurrection, it is happy to enter, and the prayer, Zakat and Jihad and good work Fnbar the means by which help man to achieve that end. May try to achieve that end human life in Itself, so we see looking from the road that lead Elyzlk. Life is either happiness, when we discover the right path when misery and either way this mistake. Can not be happy unless we have achieved our freedom, and “lies in the need for liberty and freedom is happiness” . And the same ultimate goal is to end the interim, when the goals of progress in the end to reach the ultimate goal, in the human individual is to be free and be happy the end. If we look to the people under colonial domination, such as the people of Palestine or any other people … Do you find people happy people? The answer is almost certainly no _ Why it is free, man, who enslave human being, uh, be free, and that man is hungry not be happy and thirsty not be happy, and Al-Arian is not happy and who walks on his feet, long distance and does not have Markobh not be happy, and who lives under mercy of wind and rain, the sun does not have the free home is not happy, man can not be happy unless he was free, not only be controlled if its needs. Ohz »is the end, he wants” Green Book ” Of humanity which is the final end of life itself, that is to be human is happy, and in order to be happy we must be free, free from suffering, free from fear, free from pain Walt generated loss needs, which means human happiness Valhqa and fear come from the expected suffering or pain hated or anything, when all would expect that, for some reason, and know that he is unable to free himself of his life become a naughty, so it is no longer free, then freedom is the road that lead to human happiness

When a man is afraid of the home owner, or owner of Markob or authority does not have a happy »Almarkob does not have, nor has the power, and does not have a weapon will be a reality Under the influence of expectations of comfort, worry, and go the ambassador, if the residence and Markobh rent. It is afraid to come home to the owner of the house to ask him to Evacuated, or the owner of Almarkob to take it, and so on, and as he was the owner of its needs, it can achieve happiness because he does not have a reality under the influence of such fear. And if you find a group possess arms, and the others were unarmed, these insulation fear of that group, Perhaps the owners of this weapon notify their mind Used in slavery. And if the authority, however, party or class or tribe or i or an individual or group or the Council, and the rest of the masses, the masses do not fear the Atlas consistently that the power which her ​​hand, and man who is afraid or is expected Alkhovh Naughty man is not free.

And then it must be free rights and needs and that the liberated owned property is sacred, and this is not achieved any System except the system in which power, wealth and arms in the hands of the people, In the Marxist system, for example there is no ownership Especially sacred, will obey the owner to act out in order to achieve freedom and happiness. As well as in the capitalist system, but no Alahria a false freedom, such as escape, when Khnov, to the other side.

And the human condition in the capitalist system similar to that He was facing the Romanian empire slave days, as called lion and man in the arena of conflict and the latter said: You have the right to flee from a lion or defend yourself, and no one gets in your way. And said to him as well: The Lion has the right to chase and Afterask. Both the lion and man free. This is what it is the capitalist system, Assad is free to chase rights and Afterash, and man is free to defend himself and escape. And if we look at the situation in which the situation of human rights Alojdna to have lost his liberty as long as the lion has the freedom of its lethality Because human freedom abolished freedom of Assad, and that is the human condition in the capitalist system, workers in the capitalist system they are free to strike and to refrain from work, and freedom of research for master another to work with him, but this freedom is canceled, of course, as a result of freedom of the owner of capital in the practice of exploitation and its ability their dismissal from work, Alastfina of their services, or reduce or increase their wages, which can change its activity from agriculture to industry or vice versa. Thus, the freedom of the other party “Workers” false freedom not to exceed the ability to protest and strike, and look for another job, which was originally canceled because of the capital.

And individuals in the community Marxist (Communist) are not free, they are miserable because they do not have even this freedom is canceled in capitalist society, the individual in the capitalist system has freedom but abolished freedom of the capitalist. As for the individual in the Marxist regime, it does not have this freedom at all, he does not have the right to strike , and there he has the right to “escape from a lion,” and has no choice in leaving work and research For another job when the master of another, because there is only one master in this society, a state. In addition, the individual does not have in this community anything because the whole property of the state, which they have needs, which is awarded by. From the standpoint of Marxism, this situation as long as it continues in this manner, there is no fear for human needs. But this instinct or human nature are bound to feel that he is not in a house owned and used Markobo not owned and lived on the salary is not enough, and this is what it looks to have his home and his farm and Markobh and to act as his money would bring him enough.

Also, this man in the Marxist system will be forced to work limited hours and in particular, it does not or can not be left free to do whatever he wants, or at his convenience because its existence is linked to the production process. And if it lost this presence affects the accumulation of Mmlah production. Thus, any delay in the production process will not lead to overcrowding, which is in production, in the end, Marxist dream … But when is this the end?!

Begin the battle to liberate the group needs when faced with situations similar to those inhuman conditions anywhere in the world. And editing needs preceded by liberation human liberation true because democracy, liberty, the two pillars, the first policy, which can only be achieved by the People’s Power and reflected in structural terms, and such as conferences People and People’s Committees so that it no longer Hnal of rule over the masses, whether individual or party M range or tribe … .. The second pillar of economic, is that the people have the wealth and dispose of them, because who has the political power is the one who is his wealth, wealth is power, which usually supports, after becoming a power, however, people must be people of wealth, however. ‘The real transformation begins to undermine all the columns and pillars upon which the corrupt regime, and that Mohammed Shahadeh all those who, giveth them good tidings of the second chapter “Green Book” emancipation and happiness, and invite them to fight the battle of liberty .. The revolutionary committees have a responsibility to alert each Of them and a genuine interest in the social revolution, and they are popular masses Gabanna, which are not capable on the first, its position may be negative as a result of fear on their interests.

It also can be led astray by the Astfilalha and laughter it, and directed against the real interests, as happened in Chile when the Ollandy there are some social measures concerning Ptozyr wealth monopoly on the masses of the people, and then he dropped his regime by those who carried the revolution to their advantage, because the masses petition are stakeholders in these proceedings.

Therefore been Aalngrir and use to serve the interests hostile to it. Have found the man who stood for the benefit of the masses, himself, in the face of the masses, which itself was crushed before it crushes Men and erect on the ruins of the American monopolies And capitalism, fascism, what happened in Chile can happen anywhere in the world.

Analjmaher truth is the stakeholder in the social revolution, because the social revolution means editing the needs of these audiences.

And every individual in the new society has the right to property needs, it is then the owner of this battle, which is the benefit to its success and lose Batinkasha, a meaning without jealousy, and then he should prepare himself to win in this battle, which is the benefit to its success and lose Bantekasha, a meaning without other, and then he should prepare himself to win in this battle and grab the needs and defend them. As long as man does not know what is good in many cases, and can be lured by it needs to be a revolutionary force has the ability to grab the first-, and inciting the legislation after its enactment, and to reflect his interests in front of him, and that the masses that feel free to battle to edit like the soldiers who fear the battle completely, because they lack the full knowledge of its strategy, as they do not realize their interests which are represented in the elimination of their enemy, so that the enemy uses all its means of information to cast doubt on who instigated the masses, taking advantage of lack of knowledge of the masses the truth themselves and in order not to Stjibwa to the process of incitement, and therefore were not they have the power, Crown proactive to do anything, and it follows that the enemy transceiver gain knowledge and movement of the masses remain devoid of confidence tied around it and those who are unable to achieve gains. As long as the masses of the people are in doubt of the order does not recognize their own best interests all too well, so is the need to be a revolutionary force has the ability to extract a proactive and have the ability to incite and mobilize the masses, and employment and to harness all the capabilities available to help them push the popular masses to achieve gains and assert their interest . And the revolutionary committees, as a tool popular revolution, is responsible for mobilizing soldiers battle the social, which is responsible for the visibility of the masses and how to capture Ki goal, and editing needs, which is located has a duty to warn stakeholders, and they are the broad masses, methods of the enemy and the tricks used by the Tafrar them, so pay attention to their advantage True, the KD enemy defenses and destroy them.

The Revolutionary Committees also alert the public to their interest in socialism, which frees their needs and make them partners in production, and the need to be prepared to resist the means and methods used by the enemies of socialism in Altafrar them and block their ability to achieve them. May be used in even the enemies of religion, that’s what the religion of the psychological impact of the masses, until they achieve their purposes, Faisvon socialist corruption and violating the fundamentals of Islam and its teachings. May explain religion devoted to an explanation of capitalist exploitation, has been portrayed as a failure and served and the suite, and exploitative trade, and the accumulation of gold, and the monopoly of wealth and the enslavement of the people.

The enemies of socialism Ihtr that God has love for the people Zain desires and Quintals arcaded of gold and silver, and therefore have the right of the individual that owns buildings, palaces and slaves, and that the people hold him or his slaves.

The fact that religion was a revolution over wrong, destructive and unjust for each situation based on Alastfilal and slavery? Therefore, the use of religion in the propaganda campaigns waged by the enemies against socialism is not based on evidence from the religion itself, but they interpret religion in a manner consistent with their own liking and serve Their personal interests is legitimate, Ktkdes wealth through usury and monopoly, exploitation, and consuming people’s wealth unjustly, all that does not have a legitimate basis.

It is also not true that everyone has one of the people to the ground with an area of tens of square kilometers to sell on the black market at exorbitant prices to those who does not have a shelter … It is not lawful and also states that the money was obtained a price for the betrayal and dealing with the colonists in order to facilitate their control of the country, if it is not religion at all, it is what religion forbids and rejects and considers it a disaster for the human Aldniawalokhrh. From this point of view, the duty of the revolutionary force that Always armed with a weapon awareness, politically, economically and socially, in this case is not a volunteer … To it., Is itself the center of the public stakeholders in this battle.

The human needs are housing, and pension and Almarkob power and weapons, and as long as this is the essential humanitarian needs, then it is something sacred right of every human being that is struggling and dying for.

But we must understand all that, and his education for the masses Broad stakeholders to face the battle, and liberation from the control needs of others, and even the man himself is liberated And becomes Happy, P ((in need is freedom, and Vyaharih Happiness lies)).

If your need is in the hands of another human being, is Mr. and you slave, and then the editor needs is a prerequisite for Hey everyone do not drop it, not a compromise and there is no need to continue the battle for liberation needs to be realized Yeh everyone … Those who sacrifice liberty in the process Abaal, which is struggling for it in the peoples of the earth … and Margaha Mfarbha day and night, and fall of the martyrs in order to achieve them.

Breaking constraints:

Thus, a person should work on breaking down all restrictions So liberated, and this call religion, religions all call rights to be free but do not worship God only, so it was prostrating to God in vain, for example, does not accept the Muslim is to worship only God. But! Why do we worship God? Because God is the Almighty, and as long as well as can not control, and can not be ignored, and can not eliminate it, and can not get rid of it, does not help but submit to him and prostrate before him, and this is the wisdom in that god is one God Almighty, who has no god else and what prayer, fasting and religious rituals performed by Alaadan only a translation of this prostration, because God alone is the one who is worthy of worship, which is who deserves to be crying out to him human, and put himself between his hands and ask him for mercy, because paradise is subject to the will of God, and in this submission editor for a person from undergoing the others. The messages of the whole sky confirm those facts, but attempts to atheism, and the consequent forgetting God and deceive the rights for himself, it attempts to negative indicates Vhll rights and Aganzh, and should not be led only to one conclusion is that worship God in the end, but the atheist ignores God and imagine that it does not exist, why? Because it tries to free himself liberation negative and false, which at that resembles that of the slave into thinking it is free, or the like of hiding behind the walls and there are those who stalked him outside to kill him with his sword when he left, he imagines that he is free, but deceive himself so, is the ostrich, which fear the dangers which is surrounded by Vtdvin her head in the sand. And then Anbgeny Olatkhadda Aljamahebr only God alone, and that tends to break down all limitations of political power grabbing E and the liberation of all the physical needs, and that entry in the battle of the sacred is not an option.

Liberation of working people:

“The wage-earners improved their wages are an important type of slaves” because their needs fall under the control of employers who pay them their fares, Employers who have workers’ wages, and “in need is freedom,” may not be a pension of any person in the community taxi from any quarter, Osedkh of one, there is a procedure in a socialist society, but partners.

The real purpose Istndm Alommal employers of workers is permitted to make a profit, the road-building or factory or

Lear home Hdna intended in itself, but rather is a way to make a profit. As long as Rabr is the intended target in itself, how it achieved a profit? Is not achieved profitable only if the cost of production is less than the revenue derived by the employer from the sale of production, as the workmen’s wages is part of the cost of production, as it is impossible to logically Nnqs of the cost of material needed for production or machines used in the production process, the profit can only be at the expense of the same factor, if the cost factor the real ability of working hours is ten hours, there must an employer to give him a value of less than ten hours in order to achieve Rabr, but if given the value of production as a whole, the Rabr not be achieved, and therefore there is no the need to run the group, then Varah comes from the production workers. And that any country in the world where there is no revolution, there are no where social justice, and can be forced factor in which to work ten hours and to take against which amounted to only two hours, may be forced at times to work for free when it reaches Altalm somewhat ironic, and that was the prevalent in one day.

Have tried many countries of the world to ease The impact of Zm, which is located on the workers, and that by trying to

Raise the level of the working classes Erfo minimum wage and abundant of the proceedings, but such measures are only

Recognition of stealing effort working legally, the law enacted to permit the employer to take the sweat of workers and effort, and detracting from their reward, provided one is not to exceed the minimum which is recognized by law, and we note that the existence of profit guide itself to the existence of such theft, if the employer does not win Effort of workers and their race, by taking part in the production of their race, so why use of these workers, as long as the purpose of the production process is not to make a profit in the end?

The goal of profit leads us to steal effort of workers, but the employer, however, does not recognize this theft, and if Athemenah thus protesting the law, and says he did not go to these workers, and did not Ast to their homes did not steal the gold, and did not Evtsb money from one, and all he has done is valid according to the contracts and laws prevailing.

And if we asked the workers about the health of all, they Akarony the claims of the employer. Vmnazelhm not broken, and everything seems to

As if it were their own.

If the real and then we find that the employer had given them their fares in the last month as agreed,

And that he did not violate the laws, did not exceed the minimum wage, and that men can be disowned from the charge of theft, then where is the error? The error lies in society that allows this type of economic activity, the community where this system is exploitative society as Weber theft law. In order to become a theft legitimacy, and make sure the communities exploitative must be legislated patient theft legitimate on the basis of the man who stole the effort of workers was stolen legitimate rule of law, Coming from an article such and such employer may be stealing four thousand hours of effort workers. And theft in the community exploitative take multiple forms and shapes, a trade is buying and selling, can become an instrument of theft where the trader buys and sells the need for five-ten, and this process Fives accumulate excess capital out of him until Asbm rich.

And who comes to earth Fiksmha and sells them to the owners need them, become rich, and when accused of theft avert from himself the charge by saying that the reclamation of the land became a green arable. He saw the earth from point A to point (b) not a forest of sand and thorns convert it into agricultural land, so it is alleged that the reclaimed this land is the one who made ​​him rich, and this he claims is not theft, but the opposite is true, and Anpfy that

Sam is given and good work he has done for the benefit of the land reclamation. In fact, the owner of this land thief, and who buys and sells five ten thief, who Istvl factor Takes his thief, and Almojtmr which Weber these three processes is a community exploitative building on the theft, which is unjust society must wrecking and built anew on the rules of sound that will Tmanr steal effort of workers, what works tenth Sarmat takes ten hours, which is then free them, be given to the tax or to Musnr or any other, and this is done voluntarily, we should not give him six hours, and take the rest for example, forcibly with him and we pay the taxes or to make such and such, but must take his right to full, which is ten hours, and this is the rule correct , The tenth factor that Astvl Sarmat and give him six-base Sarmat That is unfair and must be canceled, and any Mojtmr be on this situation must be of the revolution, and the destruction of the social base on which it is unjust.

And society, which entitles a person to buy five and allows ten is also a society exploitative, and must be of the revolution by the destruction of this rule unjust, which built it, and the establishment of another rule fair, if the cost of the need Nmsh should not be a price more than five, and if enabled the community to people What I need to buy to sell it to me including Hoakther of real value, it has enabled him to do so abusive and controlling my need and transfer the money in my pocket to pocket.

And society that allows any person to possess the land, and that Istvlha the way in which we have mentioned, is also a society exploitative, it must be the revolution it, the land does not belong to one, but may each one of exploitation of the utilization of a constant and growing and Raeia over his life and the lives of his successors within the limits of his own without the use of non-paid or without him, and Vahadod satisfy his needs. And not the real revolution is that movement coup that comes in. Someone group of soldiers and weapons, Festuly on the radio, and the murder and persecution, but Hoora real is the destruction of the rules unjust, which allows the exploitation of man by man, which allows for a person what that owns the rights of others and control needs . If the prevailing rules of the unjust in a society, the revolution must fall to demolish those rules unjust, and the establishment of rules of sound instead, so that it takes a worker right in the production, not nailed to an individual Bastfilal piece of land more than he needs so as not to encroach on the right of others, and accumulating money at the expense of others, and wreaking havoc in the earth, when that man can control what is more of a right in the wealth of society deviate behavior, and the corrupts Wejtkbr printing. And can be directed to the recognition of an act detrimental to his health and exercise of the bad acts makes him a human being is not valid In Society. Money can Ncbmh pregnancy-heavy, if it was. Man capable of carrying a pound of, any increase above this Kantar his being unable to walk carrying it properly, it is been one of its components, and leave the other, and breaks the third. And leaves half of it. Thus, because he tried to transfer what is more than its capacity.

Allaah, what was tampered with and spoil does so only because he has acquired a wealth more than he needs, so long as you a As long as the possession of wealth, and the community allows him to gain more of this wealth, it is acting in this act and turn these trends, and unless those rules unjust demolished in the community as though the revolution had not yet done. Unless the land m corrupt those rules, the revolution is not a revolution, but be patient just like any coup a military coup in order to gain power, as happens in many countries of the world.

The ability to justify theft:

The object of the wealth acquired ml says: if you can afford million of work, and long as you have not spilled over ml in a home, and did not

Took something from a pocket, why deprive the collection of this wealth? I did not Okhrr what is a project. This is my fortune and I want to Okdsha Ostvl to them. Do you have seen me spoiled? I do not Omtabd someone is Mojtkm? Leave me and my fortune.

May say that he found members of the community are lazy and do not work is the work Vkds wealth, and thus shall be entitled to earn it the right to accumulate wealth. I took out the gold from the mines, and remove the water and oil from the earth, and took out the fish and corals and sponges from the sea while the members of the community covering in deep sleep, and before that comes labor, machinery and his companies could not one of them out, why not leave alone?

The ability does not justify the theft, if we imagine that a society that has a patch of land, containing natural wealth such as oil, iron, gold and others. Things that mined, his ability, from the sea or from land, such as fish, sponges, water, gold, oil, etc., all these things do not go out as being natural wealth, and this natural wealth is the king of all members of society who live above the patch of land, if said individual and take a share of them, then found the rest of society in the absence of ordered them to share he took another, and so on. This does not give him the right to retain wealth in the possession of which became, and is fit This is going to be the base upon which the social system. But according to existing laws and formal logic, this man does not blame him, but if we analyze the activity done by Bmatyate and its results, the image will be very different, wealth of natural, which had exploited the cause of the accumulation of money is the king of every society, every individual has a stake, and he can not satisfy his needs without them.

If the wealth of society is made ​​up of Mushar and stretches, and the community Onra Musharh Onrad, Nan each and one unit of the units of wealth, is not entitled to any individual Them to take what is more, because that is logical, if not the unity of the individual wickets and complete one activity that would Tech Alokhaddh to another unit, it takes Nanh Sheena is right for others. It is true that the share of this individual Hoouhdh one point, whether it had happened today or not get it, then the unit is its share in the wealth of society, the phenomenon buried, whether it has established to exploit or does not have this, and if we find one individual has dominated the two units or more, the This means that he has assaulted another person on a share or more. And the argument which says that he has came to this earth and did not find one kiss, an argument rejected.

The share of jealousy, which Eachd aggressor is on the right of jealousy, whether such abuse in the presence or lack of it It is true that the individual only Eachd share, But what else is the share of others.

All economic activity would lead to the accumulation of wealth in the manner that we have mentioned, so that control of the individual for a way to what is more than his share of the wealth of society, is an activity contrary to the rules of natural Sbama, what is an economic activity, as if running the workers in return for payment is less than their right to production, Vegny profits that enable him to satisfy his needs and save part of it or hide until accumulating wealth, but is doing is contrary to the rules of natural sound, what increased the satisfaction of needs is really for others, and may not to be savings because the savings in excess of need is the need of human being last of the wealth of society, and can not be achieved if the savings of each individual member of society has been able to satisfy his needs in accordance with the rules of natural sound.

If the wealth of society do not allow us only satisfying Half our needs, it is true That satisfy individual needs of others share the wealth of society. The size of the wealth owned by the society is determined by per capita, or increase or decrease the share except an increase or decrease the size of those of wealth, and this is the natural base in the division of the wealth of society.

Marxism and the rules of the unjust:

I have discovered human, age after age, unjust laws and rules that prevailed in different eras, has a global upheaval in attempts to solve the problem of exploitation of man, and became a breaking of those laws, rules and replace them with laws and rules of correct inevitable. Qaramita revolution came to speak about the relations of production And calls for human liberation and the destruction of those rules … After hundreds of years and came Marx discovered these laws, rules, and analyzed by, just as it was discovered by others, and the same analysis. But the solution adopted by Marxism to eliminate this injustice, who revered the man through the ages had herpes is not true, In regard to the ownership of the land it as long as the economic activity of free Weber ownership of the land to the individual who is to exploit the canceled Marxism such ownership and use by the individual and made ​​by the state , king and Astfilala. And if the worker in the capitalist system exploited by the employer giving taxi, the state of Marxism replaced the employer, but used the factor used to endure all that produced by the property of the state and has nothing of this production all what he wants to achieve for himself only to the extent which helped him to satisfy some needs and the extent which provided for him by the state itself. In this case, the procedure for state workers after they were a procedure for employers. Marxism, then came to the capital spent on its predecessor, as, no Marxism, represents The antithesis of capitalism. But what did Marxism after that? After, ruled that the employer (Alrosmalya quoted by working people to the state. This means that the wage-earners who were at the employer that his name (capitalist) moved completely when another employer name (the state). Permission for this crowd Alvverh has not changed and developed, they are in last was Ogerh of capitalism and now Ogerh state of Marxism as well. Hence, intensified the struggle between capitalism and Marxism, Vadet Capitalism that capitalist society is better off from the community Marxist because the workers in capitalist society have the right to carry out strike action, and have the right to demand an increase of wages.

الأجور. كما أن لهم الحق أيضا فى أن يتركوا صاحب العمل ويذهبوا إلى صاحب عمل أخر غيره . وبالتالى فإن لهم الحرية الكاملة فى أن يدافعوا عن حقوقهم ويعبروا عن رفضهم لأى وضع من شأنه أن يبحف بحقوقهم . وان للرأسمالى الحق فى استغلال الحمال عن طريق إيقاف أجورهم أو فى طردهم من العمل .أما فى المجتمع الماركسى فليس للشغيلة حق الإضراب عن العمل ولا حق لهم فى الدفاع عن حقوقهم أو رفضهم للعمل . كما ليس لهم الحق فى استبدال جهة العمل بجهة عمل أخرى يرغبونها. وهكذا فإن العامل فى المجتمع الرأسمالى يمكنه أن يصبح برجوازيآ أو رأسماليآ لأن الطريق أمامه مفتوحة لكى يدخل طبقة الرأسمالية حيث لا أحد يمنعه إذا كان قد استطاع أن يعمل ويقوم بتشغيل من يشاء من الأجراء… ولكن فى المجتمع الماركسى يبقى العامل أجيرآ مدى حياته لأنه خاضع للدولة . بمعنى أنك حكمت عليه بالفقر وبأن يبقى شغيلآ ، باستمرار، وفرضت عليه نوع عمل معينأ ورب عمل معينآ أيضآ، وبالتالى لا يمكن أن يسمر له بالتعبير عن ضيقه من الوضعية التى يعيش فيها. وفى الدولة الرأسمالية يستطيع رب العمل أن يطرد العمال فتصيبهم البطالة ، ولكن ذلك لا يحدث فى الدولة الماركسية فلا توجد فيها بطالة ، ولا يستطيع أحد أن يطرد العمال ، فما هى ميزة هذه الوضعية ؟ ميزتها أن وضعيتهم وضعية العمال فى المجتمع الرأسمالى، ريث إن العمال فى المجتمع الرأسمالى تكون فرصهم متفاوتة ، فتجد شخصا لا عمل له ، وتجد من يحصل على أكثر من فرصة ، والمصانع تغلق ولا يستطيع أى شخص أن يعترض ، أما فى المجتمع الماركسى فالعمال لهم فرص متساوية فى العمل . فما هى قيمة حق الإضراب والتظاهر فى المجتمع الرأسمالى ما دامت البطالة موجودة ، وما دام العمال يتركون فى الشوارع ؟ وما قيمة أن نجد عاملآ فى وضع ممتاز حيث يملك المنزل والسيارة ويمكن أن يصبح برجوان ينآ أو رأسماليآ وبقية العمال لا يجدون فرصة العمل ؟ فما هو إذن السر فى هذا؟ تقول الرأسمالية إن هذه هى الحرية ، فبإمكان العامل فى هذه الحالة أن يصبح رأسماليا من حين إلى آخر إذا سار من نقطة إلى أخرى، ةوهذا يعنى حصوله على فرص عمل لعدد من العمال الآخرين ، وذلك غير جائز فى الماركسية ، لأنه إذا سيطرت الدولة على وسائل الإنتاج فإن بإمكانها أن توفر فرص العمل لكل العمال ، وبذلك تكون لكل عامل نفس الفرصة فى العمل ، ولهذا يكون وضع العمال فى الدولة الماركسية أفضل من وضعهم فى الدولة ال أسمالية . إن الخط البيانى الذى يمثل فرص العمل فى الدولة الماركسية يمتد بحيث يتسر لاستيعاب كل الناس الذين يعانون البطالة ، ولكن بحد أدنى من المعيشة ، أما إذا تركوا وشأنهم كما هو الحال فى الدولة الرأسمالية فإن أى شخص يستطيع أن يرفر الخط البيانى إلى أعلى أو يخفضه إلى أسفل بحيث تصبر فرص العمل متفاوتة ، وقد نجد عند عامل واحد فرص عشرة عمال ، أما فى الدولة الماركسية فإن العمال كلهم شفيلة عند الدولة ، وقد تقسم فرصة العامل الواحد على عشرة عمال فيكون الناج عشرأ لكل واحد منهم . والنتيجة ، هى أن العمال فى الدولة الماركسية يعيشون على الحد الأدنى من المعيشة ، وهو الحد اللازم لبقائهم أحياء يشتفلون فى المصنع ، حيث ينتر العامل فى هذه الدولة ما قيمته عشر ساعات ، ويأخذ ما قيمته ست ساعات مثلآ، وقيمة الأربع الساعات الباقية تذهب للدولة ، وهذه هى نفس المشكلة التى قامت من أجلها الثورة على المجتمع الرأسمالى. فالمشكلة إذن لم تحل بعد، ثم ماذا تفعل الدولة بما تأخذه من العامل ؟ إذا كانت السلطة شعبية ، فإن العمال الذين أخذ منهم جزء من إنتاجهم يمكن أن يسألوا أين أنفق ، أما فى الدولة الماركسية فإنهم لا يستطيعون ذلك لأن السلطة ليست شعبية . إن العامل فى المجتمع الماركسى يؤخذ منه جزء من إنتاجه ولا يستطيع أن يسأل أين ذهب هذا الجزء لأن الحزب الشيوعى فى هذا المجتمع هو الذى ينشىء البرلمان والمجالس الشعبية واللجنة المركزية والمكتب السياسى، والأمين العام والحكومة ، ولا يمكن للجماهير العريضة أن تعترض على ذلك ، فأعضاء المجالس االنيابية، وألمكاتب السياسية هم أعضاء فى الحزب ، وهم الأعضاء الذين اختارتهم قيادة الحزب ، وقد تم انتخابهم من بين القائمة التى أعدها الحزب للناس ، وهذا ما يسمى بالحكم الشعبى، أو الديمقراطية الشعبية فى الدولة الماركسية ، فالجماهير لا تختار أى شخص إلا من القوائم التى يعدها الحزب ، ويعتبر أى اختيار من غير هذه القوائم مرفوضآ فى النظام الماركسى، ذلك لأن الحزب ينطلق من سياسة معينة لا بد من تنفيذها. والعمال فى المجتمر الماركسى ما زالوا ينتجون ما قيمته عشر ساعات ويسرق منهم ما قيمته أربع ساعات ، تحول للدولة لتبنى بها الصواريغ والأقمار الصناعية ولتدخل سباق الفضاء، وتعمل بها ما تراه مناسبآ… والدولة هى الحزب الشيوعى نفسه ، ومن هو الحزب الشيوعى؟ هو قيادة الحزب ، وهى أداة حكم دكتاتورية فى النهاية . وهكذا تجد البشرية نفسها، فى هذه المرحلة التاريخية أمام نظريتين أو مذهبين : مذهب تاريخى، وهو الرأسمالية ، يريد أن يوفر الإنتاج عن طريق إطلاق يد الإنسان واباحة الاستغلال حتى يتكدس الإنتاج ويبدأ المجتمع فى استخراج ثرواته ويعيش فى رخاء، ومذهب تاريخى آخر وهو المذهب الماركسى الذى يعنى المعارضة والثورة المعلنة ضد المذهب الرأسمالى، وهذا المذهب يريد يوفر الإنتاج عن طريق الشيوعية ، وذلك بتحويل كل الناس إلى شغيلة يأخذون الحد الأدنى للمعيشة فى هذه المرحلة ، ويؤخذ منهم الباقى من أجل تكديس الإنتاج حتى يتوافر مثلما يتوافر للرأسمالية عن طريق إطلاق سراح النشاط الاقتصادى، بحيث تصبح هذه الوفرة فى الإنتاج كافية لإشباع حاجات المجتمع . ويدعى الماركسيون أن ما يقومون به سوف يؤدى إلى تحقيق ذلك الهدف حتى يصبح لكل شخص حسب حاجته ، وأكثر من حاجته . والحقيقة أن المجتمع الرأسمالى هو مجتمع استغلالى، وقد أصبح ذلك واضحآ، وأن السلطة فيه فى يد الطبقة الرأسمالية ، والعمال فيه ما بين هبوط وصعود، حيث يصبح مصير الإنسان مثل الحيوان الذى يعيش فى الغابة أو مثل حيتان البحر: الكبير منها يأكل الصغير، وهذا أمر مرفوض ، وقد قامت الثورة عليه وانتهى. ولكن البديل الذى طرحته الماركسية يقوم أيضآ على سرقة مجهود العامل على أمل أن ما يسرقه من العامل من ساعات سيخلق وفرة فى الإنتاج حتى يجد كل فرد مايطلبه فى المستقبل ، والحقيقة هى أن ما يؤخذ من العمال يستهلك باستمرار فى حينه ، ولن يتكدس الإنتاج فى النهاية نتيجة لذلك ، وبالتالى لن يتحقق النعيم الأرضى الذى تنادى به الماركسية . ذلك لأن نصيب العمال من تكديس الإنتاج سوف ينقص بسبب وجود نشاطات تمتص ما يؤخذ من العمال من جهد للصرف عليها؟ وتتمثل هذه النشاطات فى تصنير الطائرات والأقمار الصناعية والصواريغ والأسلحة النووية وغزو الفضاء، وكذلك مشارير البناء كالإسكان والطرق وتطوير وسائط النقل المختلفة . وهكذا نجد أن مصير الإنسان فى المجتمعات الرأسمالية والماركسية تتقاذفه الأيادى مثل الكرة . ففى المجتمع الرأسمالى يكون مثله كحيتان البحر أو غابة الحيوانات ، الكبير يأكل الصفير. وفى المجتمع الماركسى يعيش على الأمل المنشود الذى سرعان ما يتبدد لأن عائد وفرة الإنتاج يصرف على أوجه أخرى ولا يعود على الإنسان نفسه حيث تظهر باستمرار حاجات جديد تحتاج إلى صرف الأموال البا هظة عليها. ومن هذا المنطلق فإن النعيم الأرضى لا يمكن أن يتحقق إلا إذا تم حل جميع المشاكل الاقتصادية بحيث يصبح هناك وفرة في الإنتاج تعود فائدتها على الإنسان نفسه ، فلا المذهب الرأسمالى حقق ذلك ، ولا المذهب الماركسى تمكن هو الآخر من حل هذا المشكل ، وهذا ما جعلنا نقارن بين هذين المذهبين التاريخيين اللذين أشار إليهما ” الكتاب الأخضر” وفق منظور النظرية العالمية الثالثة كمذهبين وتجربتين سابقتين ولكن النتيجة أنهما لم يتمكنا من حل المشكل الذى ما زال قائمآ.

الحل الاشتراكي الجديد :

إن الحل الاشتراكي الجديد يلغى الرأسمالية والماركسية كليهما، والشغيلة الذين كانوا عبيدأ للرأسمالية وأصبحوا عبيدا للدولة الماركسية ، يتم تحريرهم من عبودية الأجرة ليصبحوا شركاء لا أجراء. الحل إذن يتمثل فى تحرير الشفيلة . وهذه أول خطوة ، فالإنتاج الذى يحققه العامل يصبر كله من حقه ويصبر هو حرأ فيه ، لأن القاعدة السليمة تقول : ” الذي ينتر هو الذي يستهلك إنتاجه ” وليس كما يحدث فى النظام الرأسمالى حيث ينتر العمال ويستهلك الرأسماليون ، أو كما يحدث فى النظام الماركسى حيث ينتر العمال وتستهلك الدولة نيابة عنهم . ولكن ما دام العمال ينتجون ما قيمته عشر ساعات ، فإن من حقهم أن يستهلكوا ما قيمته عشر ساعات . وهنا يأتى دور الخطوة الثانية ، وهى الخطوة التى تكمل السلطة الشعبية ، حيث يصبر العمال هم أصحاب القرار السياسى والإنتاجى فى مؤتمراتهم الشعبية الأساسية والإنتاجية . فالرأسمالى يأخذ جزءآ من إنتاج العمال ليضعه أينما يريد وهو حر فيه . والدولة الماركسية (أو الحزب الشيوعى) تأخذ جزءا من إنتاج العامل أيضآ ولا يعرف العامل أين يضعه الحزب . ولكن ! بقيام سلطة الشعب يقرر العمال أنفسهم ماذا يفعلون بإنتاجهم ، ويستطيع الاستقرار. فحينما يتنازل العامل عن جزء من إنتاجه بإرادته فى المؤتمر الشعبى، لاستخدامه فى إعداد الصواريغ أو زراعة الأرض أو في الإنفاق على الخدمات الطبية ، لا توجد مشكلة لأنه قرر ذلك بإرادته الحرة ، وهو يعلم أين تنفق تلك الأموال التى تنان ل عنها، وله الحق فى أن يقرر عدم التنازل عن شىء من إنتاجه إذا لم يقتنو بذلك ، لأن الإنتاج إنتاجه ، وقد استطاع أن يحصل عليه نتيجة لعمله فى مزرعته مثلأ، دون أن يستخدم غيره ، ليشبع حاجاته ، أو نتيجة لعمله فى نشاط صناعى أخر بجهده الخاص ،ادون اسثغلال غيرة. فإذا كانت المزرعة هى خمسة هكتارات مروية ، واشتفل فيها عشر ساعات ، فإن العشر ساعات التى أنتجها المواطن تعود إليه بكاملها لعدم وجود رب عمل اشتفل عنده ، أما إذا قام بتشغيل عامل معه فى الخمسة الهكتارات التى تخصه لمدة عشر ساعات فإن أحد الأمري يمكن أن يحدث : إما أن يكون قد شغله لمدة عشر ساعات وأعطاه أقل من العشر ساعات حتى يحقق ربحآ وذلك غير جائز وفقآ للقواعد الطبيعية الجديدة ، واما أن يكون قد أعطاء العشر ساعات بكاملها فلا يحقق بذلك أى ربح ، وبالتالى ليس هناك داع لتشفيل العامل ، لأن العامل الذى شغله قد أخذ كل الساعات التى اشتفلها فكان الناتج المتبقى له صفرأ. ولذلك يستحيل وجود رب عمل يعمل العمال عنده فى المجتمع الاشتراكى الجديد. وما دام الأمر كذلك فإن كل إنسان فى هذا المجتمع يعمل لنفسه فى المزرعة أو فى المصنع ، فيأخذ إنتاجه بكامله ، لأنه حقه ، وهو حر فى استخدامه وتوزيعه وانفاقه ، كأن يخصص منه ساعة للتسليح ، وأخرى للتعليم ، وثالثة للخدمات الطبية ، ورابعة لمساعدة الدول الشقيقة والصديقة . وهكذا، فالإنسان حر فى توزيع حقه وفق ما يريد وما يراه مناسآ له . وبهذه الطريقة تنتهى المشكلة ، لأن الانسان قد أصبح حرآ، فهو الذى يملك السلطة ويستطيع أن يقرر ما ينفقه من الساعات التى اشتغلها بإرادته الحرة ، ويستطيع أن يقرر ما يبقيه لنفسه منها، لأنه هو نفسه صاحب الشأن . فلو استطاع كل فرد منا توفير أربع ساعات بحيث لا يتصرف فيها الرأسمالى كما هو الحال فى المجتمع الرأسمالى، ولا تتصرف فيها الدولة كما هو الحال فى المجتمع الماركسى، وقررنا أن يبقى ذلك احتياطيآ للمجتمع لأمكن بعد سنوات أن يتوافر الإنتاج بالفعل ، ويكون هذا المجتمو هو الذى حقق الفاية التى تسعى كل المجتمعات لتحقيقها وهى توفير الإنتاج . إن هذا المجتمع يستطيع توفير الإنتاج ، بأن يقرر بقاء أربع ساعات من إنتاج أفراده ، احتياطيأ لا يمسه أحد. وبهذا تتحقق وفرة الإنتاج . إن كر فرد فى هذا المجتمر الجديد يعمل لنفسه فى المصنع أو فى المزرعة أو فى أى نشاط أخر، وتعود فائدة هذه الساعات إليه هو شخصيأ، ولذلك يجد الإنسان نفسه مخلصآ فى عمله ، وذلك نقيض لما يحدث عندما يكون الإنسان ماملا يعمل لمصلحة رب العمل ، فردأ كان أم دولة ، يكون الإنسان غير مخلص فى عمله ، فهو يمكن أن يحدث : إما أن يكون قد شفله لمدة عشر ساعات وأعطاه أقل من العشر ساعات حتى يحقق ربحآ وذلك غير جائز وفقآ للقواعد الطبيعية الجديدة ، واما أن يكون قد أعطاه العشر ساعات بكاملها فلا يحقق بذلك أى ربح، وبالتالى ليس هناك داع لتشغيل العامل ، لأن العامل الذى شغله قد أخذ كل الساعات التى اشتفلها فكان الناع المتبقى له صفرأ. ولذلك يستحيل وجود رب عمل يعمل العمال عنده فى المجتمر الاشتراكى الجديد. وما دام الأمر كذلك فإن كل إنسان فى هذا المجتمر يعمل لنفسه فى المزرعة أو فى المصنر، فيأخذ إنتاجه بكامله ، لأنه حقه ، وهو حر فى استخدامه وتوزيعه وانفاقه ، كأن يخصص منه ساعة للتسلير، وأخرى للتعليم ، وثالثة للخدمات الطبية ، ورابعة لمساعدة الدول الشقيقة والصديقة . وهكذا، فالإنسان حر فى توزيو حقه وفق ما يريد وما يراه مناست له وبهذه الطريقة تنتهى المشكلة ، لأن الانسان قد أصبر حرآ، فهو الذى يملك السلطة ويستطيو أن يقرر ما ينفقه من الساعات التى اتنتفلها بإرادته الحرة ، ويستطير أن يقرر ما يبقيه لنفسه منها، لأنه هو نفسه صاحب الشأن . فلو استطاع كل فرد منا توفير أربع ساعات بحيث لايتصرف فيها الرأسمالى كما هو الحال فى المجتمع الرأسمالى، ولا تتصرف فيها الدولة كما هو الحال فى المجتمع الماركسى، وقررنا أن يبقى ذلك احتياطيآ للمجتمع لأمكن بعد سنوات أن يتوافر الإنتاج بالفعل ، ويكون هذا المجتمر هو الذى حقق الغاية التى تسعى كل المجتمعات لتحقيقها وهى توفير الإنتاج . إن هذا المجتمع يستطيع توفير الإنتاج ، بأن يقرر بقاء أربع ساعات من إنتاج أفراده ، احتياطيآ لا يمسه أحد. وبهذا تتحقق وفرة الإنتاج . إن كل فرد فى هذا المجتمع الجديد يعمل لنفسه فى المصنر أو فى المزرعة أو نى أى نشاط أخر، وتعود فائدة هذه الساعات إليه هو شخصيا، ولذلك يجد الإنسان نفسه مخلصآ فى عمله ، وذلك نقيض لما يحدث عندما يكون الإنسان ماملآ يعمل لمصلحة رب العمل ، فردأ كان أم دولة , يكون الإنسان فير مخلص فى عمله ، فهو يعمل فى وجود رب العمل ، ويتكاسل فى غيابه ، ذلك لأنه يعلم أن جهده مسروق ، وأن حقه مهضوم ، فالعامل فى النظام الماركس مثلآ يعرف أنه سوف يؤخذ منه أربع ساعات ، ويعطى ست ساعات فقط ، ولذلك نراه يكيف جهده تلقائيا بما يساوى ست ساعات ، وقد تظن الدولة أنه أنتر عشر ساعات ولكنها تكتشف فى النهاية أن العامل قد أنتر ست ساعات فقط ، فالشغيلة فى هذه الدولة ، مموما، متقاعسون عن الإنتاج لأنهم يشتفلون لحساب الدولة ويعرفون أنهم يشتفلون ويعطون أقل من حقهم فى الإنتاج ، ولذلك لا يوجد حافز يدفع الشفيلة للإنتاج وزيادته ، وتعانى الدولة من هذه المشكلة وتحاول حلها عن طريق الجوائز والحوافز المادية والمعنوية ، كأن يعطى العامل مكافأة مادية أو يمنر وساما، أو أن تنشر صورته فى الجرائد والمجلات ، لأنه قام بزيادة إنتاجه . إن الحافز على الإنتاج لا بد أن يكون ذاتيا حتى يدفع الانسان للعمل والإنتاج ، فالإنسان الذى يعمل فى مزرعته من أجل حياته وحياة أولاده يكون حافزه ملى الإنتاج ذاتيا وهو يعلم أنه هو وأولاده سيموتون جوعآ إذا ما تكاسل فى عمله ، مثل هذا الإنسان يوجد عنده الدافع الذاتى الحقيقى الذي يدفعه إلى الإنتاج ، لأنه يعلم أن المزرعة ملكية مقدسة له ، وليست مؤجرة من الدولة ، ولا هى مؤجرة من أى شخص آخر، بل هى له ملكية خاصة ومقدسة . وهذا هو الدافع الحقيقى الذى يدفعه إلى القيام مبكرآ للعمل وبذل الجهد لتحسين إنتاج المزرعة ، وهذا ما لم يتوصل إليه فى المجتمع الرأسمالى ولا فى المجتمع الماركسى (الشيوعى). ففى المجتمع الرأسمالى يأخذ الشخص خمسة هكتارات تكفى حاجته ، ومن حقه أن يتوسع فى خمسة أخرى، ومن حقه أن يزيد على ذلك بواسطة شغيلة يشتفلون بالأجرة ، وهم يعرفون أن هذا الشخص يسرق جهدهم ، ولذلك يتدهور الإنتاج ولا يتكدس . وفى المجتمع الماركسى يعمل الشغيلة لحساب الدولة . فالمزرعة ملك للدولة ، والدولة تعطى الشغيلة الحد الأدنى، وهو الراتب الذى يعيشون به ، ولذلك نرى الشغيلة فيها متقاعسين لأنهم لا يملكون الحافز على الإنتاج . إن الذى يعمل مو الرأسمالى أو مع الحكومة (الدولة ) ليس له حافز يدفعه إلى العمل ، فالسلطة ليست له ،والثروة ليست له ، وقد تعطى الثروة لأصحاب النفوذ، وقد تقام بها المشاريع، وقد تنفق فى الحرب ، والإنسان غير راض عن ذلك كله فى تلك المجتمعات ، ونادرا ما نجد إنسانا مثاليأ يقيم الأمور بمنظار آخر، فالشفيلة متقاعسون فى ائجتمع الشيوعى، لتلك الأسباب ، حيث لا يوجد حافز يدفعهم إلى الإنتاج ، وهم كذلك فى المجتمر الرأسمالى. وهذه هى إحدى المعضلات القائمة ، فكيف يتمكن العالم من دفر الناس إلى العمل الذى يوفر الانتاج ؟ لا توجد لذلك إلا طريقة واحدة وهى أن يعمل الإنسان لنفسه لا لغيره . فإذا اشتغلت بنفسك ، لتعيش من شغلك ، وبجهدك الخاص ، وبدون استخدام لأى إنسان أخر، فسيكون لديك الحافز للعمل والإنتاج ، فلا أحد يأمرك بالاستيقاظ مبكرأ ولا أحد يعاقبك أو يهددك بالخصم منك لأن هذا رزقك معيشتك معيشة أهلك و أولادك ، واذا لم تعمل فأنت ، يتوافر لديك الدافع الذاتى إلى عنة العالم . ولعل تدهور الإنتاج فى المزارع الجماعية قبل انهيار الاتحاد السوفياتى سابقا خير دليل على أهمية الإنتاج ان اتى للإنسان نفسه ، حيث حاول الحزب الشيوعى الحاكم آنذاك أن يعطى العمال حافزا للإنتاج فى هذه المزارع وذلك عن طريق تخصيص قطعة من الأرض لكل عامل فى المزرعة الجماعية يستفلها لنفسه ولعائلته ، وتكون بقية المساحة التى يعمل فيها هو والعمال لمصلحة الدولة . ولكن المراقبين لحركة الإنتاج لاحظوا أن تلك المساحة التى خصصت للعمال وعائلاتهم هى المساحة الوحيدة التى يهتم بها العمال ، لأن إنتاجهم منها يعود إليهم . وكان يفترض إذن أن يقال لكل عامل نتيجة لذلك : خذ مزرعتك الخاصة بك واشتفل فيها بنفسك ، ولا تشغل هيها أحدا معك ، ولكنهم كانوا غير قادرين على ذلك ، لأن فيه نكسة للماركسية أو ردة عنها، فالحل الماركسى يقول : كل الحاجات للدولة ، وبالرغم من ذلك فإن بعض هذه الحاجات قد أعطيت للعمال ملكية خاصة ، كحافز للإنتاج ! وهذا دليل على فشل التجربة , وعلى الأنسان لا بد أن يملك حاجاته ملكية لديه الحافز على الإنتاج . وهنا يبرز الحل الاشتراكي الجديد الذى تطرحة النظرية العالمية الثالثة والذى يقدم حافز العمل والأنتاج لأفراد المجتمع , حيث التجربة ، لأفراد المجتمع، حيث يعمل كل فرد فيه لإشباع حاجاته ، دون استغلال غيره ، وهو يحول النشاط الاقتصادى فى المجتمع إلى نشاط إنتاجى لإنتاج الحاجات المادية للإنسان ، ولا يعترف بأى نشاط اقتصادى يعتمد على تحقيق الربر، فالاعتراف بالربح هو اعتراف بالاستغلال ، وهو لا يقر، بالإضافة إلى ذلك ، أى نشاط اقتصادى يؤدى إلى الادخار الزائد على الحاجة ، لأن الادخار الزائد على الحاجة هو حاجة إنسان آخر من ثروة المجتمع. إن النشاط الاقتصادى الذى يعتمد على تحقيق الأرباح عن طريق بيو الحاجات التى تكلف خمسة دنانير، بعشرة مهما كان نوع هذه الحاجات ، يعتبر نشاطأ اقتصاديآ لا ينسجم مو الحل الاشتراكى الجديد، لأنه نشاط استغلالى، ويفترض أن يحطم المجتمع القاعدة التى بنى عليها، والنشاط الاقتصادى الذى يهدف إلى تكوين والأدخار الزائد على الحاجة يعتبر أيضنآ نشاطأ اقتصاديا لا ينسجم مع الحل الاشتراكى الجديد، لأنه نشاط يحرم أفواد المجتمع من إشباع حاجاتهم من ثروة المجتمع ، ويفترض أن يحطم المجتمع القاعدة التى بنى عليها. إن الإنسان فى المجتمع الاشتراكى الجديد قد يعمل فى ملكية خاصة ، ليشبع حاجاته منها دون استغلال الغير، وهو حر فيها، وهذا غير موجود فى العالم ، فالعالم الرأسمالى توجد فيه ملكية خاصة قائمة على الاستغلال ، وعلى أكتاف الأجراء، وصاحب العمل فيها يقوم بسرقة جهد العمال تحقيقآ للأرباح . وقد يقوم الإنسان فى المجتمع الاشتراكى الجديد بالعمل فى المشاريع الكبيرة ، مثل الصناعات الضخمة ، وملكية هذه المشاريع هى ملكية اشتراكية ، يكون العمال فيها شركاء فى الإنتاج ، حيث يقسم الإنتاج وفقآ للقاعدة الطبيعية بين عوامل الإنتاج التى أسهمت فى تكوين هذا. الإنتاج ، وهى الآلة والمواد الخام والعمال ، ذلك لأن هذه العوامل تعتبر ضرورية فى الإنتاج ، ودونها لا يحدث إنتاج ، وقد اشتركت جميعها فى العملية الإنتاجية ، ولذلك يستحق كل عامل منها حصة من ذلك الإنتاج ، وبذلك تعود للمنتجين (العمال ) حصتهم فى الإنتاج ، ويدار المصنع فى هذه الملكية الاشتراكية بواسطة لجنة شعبية من المنتجين أنفسهم . وتكون هذه اللجنة مسئولة أمام المؤتمر الإنتاجى الذى يكون جمير المنتجين فى المصنع أعضاء فيه ، ويكون من حق هؤلاء المنتجين تفيير اللجنة الشعبية كلما دعت الحاجة إلى ذلك . وهذه المؤسسة الاشتراكية ليست موجودة في العالم ، ففى النظام الرأسمالى يكون هذا المصنع ملكآ لشخص يشفل العمال ويسرق جهدهم ، وفى النظام الماركسى يكون هذا المصنرملكا للدولة ، وهى التى تقوم بتشفيل العمال واعطائهم ماهو أقل من إنتاجهم . وقد يقوم الإنسان فى المجتمر الاشتراكى الجديد بخدمة عامة للمجتمع ، كأن يكون طبيبأ أو معلمأ أو مهندسأ ولا يمكن له أن يعمل فى ملكية خاصة أو اشتراكية لأنه متفرغ للعلاج أو للتعليم أو لتقديم خدماته الهندسية للمجتمع ، وبالتالى على المجتمع أن يضمن له إشباع حاجاته حتى يتفرغ لتقديم الخدمة العامة ، وبقدر ما يقدم الطبيب أو المعلم أو المهندس من خدمة للمجتمع بقدر ما يقدم له المجتمع من حاجات . وليس فى المجتمع الاشتراكى قطاع خاص أو قطاع عام ، فتلك تفرقة لم يعد لها أى معنى بتطبيق سلطة الشعب التى ألفت الإدارة الحكومية ، ولم يعد هناك أجير أو مستفل ، بل يوجد منتجون يستهلكون إنتاجهم ، وهم المالكون لثروة المجتمع ، فثروة المجتمع ملك لكل أفراده ، ولكل فرد حصة فيها تساوى حصة غيره فى هذه الثروة ، وحوافز الإنتاج موجودة بوجود الدافع الذاتى الذى يدفع الإنسان للعمل والإنتاج ، لأن الإنسان الذى يعمل لنفسه هو مخلص فى عمله الإنتاجى دون شك . وباعثه على الإخلاص فى الإنتاج هو اعتماده على عمله الخاص لإشباع حاجاته المادية . ولا شك فإن هذا التغيير يتم _ وفقآ للنظرية الجديدة _ بالجماهير ، لأن الجماهير هي صاحبة المصلحة الحقيقية فيه ، وهي صاحبة الحق في السلطة والثروة والسلاح .

ولا ينبغي لأية قوة ثورية أن تتحرك نيابة عن الجماهير ، لأن ذلك يتناقض أساساً مع النظرية الجديدة التي تقول : ” لا نيابة عن الشعب ، والتمثيل تدجيل ” .

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