In Europe, according to our own experiences but also the experiences of our class during the 20th century, we stressed in France, as Maoists, on the contradiction between city and land, on the defense of the Biosphere and, in consideration to this, to the global respect of the expansion of life as matter in movement.
For this reason, we can only look to an interesting reality that took place in Ecuador those last weeks. In this country, there is not even a bourgeois law against animal abuse in general.
But a spark produced a wave of fire, with a scandal: dogs are used in military instruction. The pictures of soldiers holding a decapitated dog produced a strong moral reaction – a reaction that, for us, belongs to the people.
People love the animals, people love nature – which is normal, and also logical: people are animals and belong to nature. We uphold here what Karl Marx explain in the Economic & Philosophic Manuscripts of 1844.
“The human aspect of nature exists only for social man; for only then does nature exist for him as a bond with man – as his existence for the other and the other’s existence for him – and as the life-element of human reality. Only then does nature exist as the foundation of his own human existence.
Only here has what is to him his natural existence become his human existence, and nature become man for him. Thus society is the complete unity of man with nature – the true resurrection of nature – the consistent naturalism of man and the consistent humanism of nature (…).
Communism is the necessary form and the dynamic principle of the immediate future, but communism as such is not the goal of human development, the form of human society.”
Communism is indeed UNIVERSAL. Communism is the natural and logical tendency of matter of movement; the universe as a whole goes to communism. This is a lesson of Mao Zedong's Cosmology, a following of the teachings of Marx, Engels, Lenin, Stalin.
So, for this reason, it is logical and natural that the crimes against dogs done by reactionary soldiers are not accepted in the masses.
For this reason also, fascism needs in a absolute way, in a romanticist way, to misuse the concepts of nature and of animals, to pretend to be progressive in front of the masses.
That is why, among the different initiatives that existed those last days in Ecuador to demand a law against animal abuse, there was one that existed on May Day.
“Ese día, funcionarios de Alianza País intentaron boicotear la marcha de los trabajadores, para lo cual convocaron a la misma hora y en el mismo lugar una “marcha” por la “defensa de las mascotas” para que se incorpore al Código Penal la figura jurídica del “maltrato animal”. Con esto pusieron en evidencia una vez más el carácter reaccionario anti-obrero del régimen fascista de Correa.”
“That day, officials of the Alianza País tried to boycott the March of the Workers, in so far as they convened at the same time and in the same place a “march” for the “defense of pets”, so that is incorporated into the Penal Code the legal aspect of “animal abuse”. This made once again evident the reactionary anti-working class character of the fascist regime of Correa.”
Organizing a counter-manifestation to May Day is clearly reactionary. But it would be not dialectic not to see how this counter-manifestation was organized.
The basis is a popular basis, which is misused in a counter-revolutionary mobilization. If there was not such a basis, it would not be possible for fascism to pretend to be progressive.
That is why, according to us, the just criticism by the comrades of Ecuador is missing a very important point. We can only remember here the fate of the Germans comrades, whose defeat against the nazi movement was a defeat against an anti-capitalist romanticism pretending to go back to a real, authentic, natural life.
The road to communism must bring with itself culture and moral; without this, there is no real civilization project; the masses won't be able to join the communist movement, because they would not recognize a higher civilization level.
The question of animals is a really important question; it comes with the question of matter in movement, with the question of life as matter in movement. It is not possible to consider it as a non-existent question unless dialectical materialism is negated, in favor of historical materialism only.
In fact, considering class struggles as separated from the movement of matter in general is an error. It was possible at the beginning of the working class movement, as our science was not developed.
But today, it is not possible any more. Dialectical materialism must be understood as an universal process. This is what Marx means when he says “Communism is the necessary form and the dynamic principle of the immediate future”.
Like the Chinese comrades said:
“The end of every concrete thing, the sun, the Earth and mankind is not the end of the universe. The end of the Earth will bring about a new and more sophisticated cosmic body.
At that moment, people hold conventions and celebrate the victory of dialectics and welcome the birth of new planets.
The end of mankind will also bring about new species to inherit all of our achievements. In this sense... the death of the old is the condition of the birth of the new.” (The universe is the unity of the finite and the infinite, Journal of dialectics of nature)
Communism bring a new moral, a new culture, a new civilization. As long as this is not seen by the masses, a new state apparatus can not be build, be developed.
The new must be carried as an cultural-ideological-moral process. The people's war is the synthesis of this process, as expression of the development of the new in the masses – itself expression of the insurrection of matter, of infinite and eternal matter in movement.