“Globalism is the new path of communism. The emergency will last forever ”

*** exclusive content of Diário do Brasil Patrícia Moraes Carvalho | 5/17/2020 | 9:13 AM | DB HIGHLIGHTS (Google translation)

The Comunavirus has arrived

(Ernesto Henrique Fraga Araújo - diplomat, Brazilian writer and current Minister of Foreign Affairs of Brazil - reproduction)

The Coronavirus makes us wake up again to the communist nightmare.

This is shown by Slavoj Žižek, one of the main Marxist theorists of today, in his booklet “Virus”, recently published in Italy (*).

Žižek reveals what Marxists have hidden for thirty years:

    Globalism replaces socialism as a preparatory stage for communism.

The coronavirus pandemic represents, for him, an immense opportunity to build a world order without nations and without freedom.

I quote and comment below on excerpts from the booklet of Žižek, that masterpiece of naïveté canalha, which undisguisedly delivers the communist-globalist game of appropriation of the pandemic to completely subvert liberal democracy and the market economy, enslave the being and transform it into an automaton devoid of a spiritual dimension, easily controllable:

“Hopefully, a different and much more beneficial ideological virus will spread, and we only have to hope that it will infect us: a virus that makes us imagine an alternative society, a society that goes beyond the nation-state and is realized in the form of solidarity and cooperation. ”

“One thing is certain: new walls and other quarantines will not solve the problem. What works are solidarity and a coordinated response on a global scale, a new form of what was once called communism. ”

Žižek does not hide his longing and his belief that a virus “different and more beneficial” than the coronavirus, the ideological virus, will infect the world and allow communism to be built in an unexpected way.

He is not even interested in what works or does not work to fight the coronavirus, quarantine or the closing of borders, because the goal is not to quell the disease, but to use it as a ladder to go down to hell, whose doors seemed blocked since the collapse of the Soviet Union, but it finally reopened.

All in the name of “solidarity”, of course, just as in Orwell's 1984 universe, systematic oppression is in charge of the “Ministry of Love”.

Whoever wants to defend their basic freedoms, whoever wants to continue living in a nation-state, will be lacking the basic duty of "solidarity".

"A first and vague model of such coordination on a global scale is represented by the World Health Organization (WHO) (...) Greater powers will be conferred on other organizations of this type."

It does not escape Žižek, of course, the value that the WHO has at the moment for the cause of denationalization, one of the assumptions of communism.

Transferring national powers to WHO, under the pretext (never proven!) That a centralized international body is more efficient in dealing with problems than countries acting individually, is only the first step in building planetary communist solidarity.

Following the same model, power must also be transferred to other organizations, each in its own domain.

Žižek does not specify it, but he probably has in mind a global industrial policy being dictated by UNIDO, a global educational program controlled by UNESCO and so on.

“Doesn't all this clearly show the urgent need for a reorganization of the global economy that is no longer subject to market mechanisms? And here we are not talking about former communism, of course, but about some kind of global organization that can control and regulate the economy, as well as that can limit the sovereignty of national states when necessary. ”
Yes, it is not the communism of yore, which installed in one country now, in another, a system of central economic planning, always failed to provide well-being, always successful in controlling and oppressing society.

    It is now a worldwide central planning, which would certainly bring the same failure and the same success of this model when applied in the past on a national scale.

"Many moderate and left-wing progressive commentators have revealed how the coronavirus epidemic lends itself to justifying and legitimizing the imposition of control and discipline measures on people hitherto inconceivable within the framework of Western democratic societies."

Žižek mentions among these commentators Giorgio Agamben, an apparently non-Marxist left-wing philosopher, who wrote with great apprehension about the curbing of freedoms that is underway and who considered the reaction to the pandemic to be a highly exaggerated panic (**). But what these commentators see with concern, Žižek welcomes, and inti

Žižek welcomes, and titles the chapter in which he deals with this topic precisely:

“Watch and punish? Yes please!"

Žižek, of course, refers to the title of Michel Foucault's 1975 book, Surveiller et Punir in the original, which described the evolution from 19th century prisons to the barless prisons of Western postmodern control society.

“It is not surprising that, at least until now, China - which already used digitalized social control systems widely - has proved to be the best equipped to face the catastrophic epidemic. Should we perhaps deduce from this that, at least in some respects, China represents our future? Aren't we approaching a global state of exception? ”

“But if that [the Chinese model] is not the communism I have in mind, what do I mean by communism? To understand it, just read the WHO statements. ”

Žižek has an ambiguous attitude towards China. He admires what he considers the Chinese success in social control, but at the same time he doesn't seem to want to identify his own conception of communism with the Chinese regime, perhaps because communism, after all, demands the end of the state, while China represents the strong state model that communism aims to overcome.

This non-State, this zero degree of the State that corresponds to the maximum degree of power, Žižek will seek it from international organizations, which would allow, in what seems to be his vision, the totalitarian exercise without a totalizing entity, a rigid ultrapower but diffuse, exercised in the name of “solidarity” and therefore unassailable - because who would dare to stand against solidarity?

“Solidarity” is yet another noble and dignified concept that the left intends to kidnap and pervert, corrupting inside, to serve its liberticidal purposes.

    They have done or tried to do the same with the concepts of justice, tolerance, human rights, with the very concept of freedom.
“It is not a utopian communist vision, it is communism imposed by the demands of pure survival. This is a variant of 'war communism' as the measures taken by the Soviet Union after 1918 were called ”.

Žižek seems to mean:

"Do not worry. There is nothing ideological about what I propose. I am only guided by the pragmatism of those who want to save humanity, and at this moment pragmatism dictates the option for a communist system, but it is an emergency communism, that's all. ”

Then we would ask:

“And when will this emergency end? When will this state of exception end? ”

Žižek would possibly reply, with a smile full of “solidarity”:

"The emergency will last forever."

Žižek is not concerned with the result of the quarantine for the containment of the coronavirus, he is not concerned with containing the coronavirus, but rather to favor the contagion of the other virus as much as possible, which he himself calls the ideological virus, “different and much more beneficial". He praises the quarantine precisely for its destructive potential. His dream world is Wuhan quarantined:

"... A ghost town, stores with the door open and no customers, only here and there a person on foot or a car, individuals in white masks (...) provides the image of a non-consumer world at peace with itself."

In Žižek's thought, at the cost of destroying the jobs that allow the dignified and minimally autonomous survival of millions and millions of people, at the price of dismantling their freedom and their livelihood, a world is reached “at peace with itself”.

Communism has always affirmed that its goal is the peace and emancipation of all humanity.

There, in a deserted city, without a job, without a life, where each one is a prisoner in his cubicle, under the supervision of a supreme authority that is not even the government of his own country (which, however dictatorial it is, still has at least one face and a flag), but an anonymous and unattainable global agency, that is the perfect configuration of communist peace and emancipation.

But the parallel with Nazism is perhaps an even more shocking passage from your book:

"’ Arbeit Macht Frei ’is still the correct motto, despite the terrible use that the Nazis made of it."

Žižek repeats here the motto placed on the doorstep of the Auschwitz concentration camp, the ultracinic, perverse statement that “Work liberates”.

According to him, therefore, the Nazis did not make a mistake in substance, they only made a mistake in their use of that phrase. important element of reflection.)

According to this exponent of Marxism, Arbeit macht frei is the “correct motto” of the new era of global solidarity that is coming as a result of the pandemic, and what differentiates this new world from the Auschwitz camp is that now this horrible lie will be put to good use which perverts and humiliates two sacred values ​​of humanity, work and freedom.
Os comunistas não repetirão o erro dos nazistas e desta vez farão o uso correto.
Como?
Talvez convencendo as pessoas de que é pelo seu próprio bem que elas estarão presas nesse campo de concentração, desprovidas de dignidade e liberdade.

Ocorre-me propor uma definição: o nazista é um comunista que não se deu ao trabalho de enganar as suas vítimas.
“Não é talvez o espírito humano também uma espécie de vírus, que age como parasita no animal humano, o utiliza para se reproduzir, e às vezes ameaça destruí-lo? E se é verdade que o meio do espírito é a linguagem, não seria oportuno considerar que, num plano mais elementar, a linguagem é também alguma coisa mecânica, uma simples questão de regras que devemos aprender e respeitar?”
Sempre sustentei que o controle da linguagem para destruí-la enquanto meio de pensamento, ou meio do espírito como bem diz Žižek, é um dos grandes objetivos do comunismo, para destruir a dimensão espiritual do homem e assim assujeitá-lo completamente.
Se o espírito vive na linguagem e se a linguagem não passa de regras a serem aprendida e respeitadas (sim, respeitadas!), isso significa que a linguagem está, como o comportamento social na quarentena, sujeita aos mecanismos de “vigiar e punir”.

Já era assim com as regras do politicamente correto. Agora o politicamente correto incorpora o sanitariamente correto, muitas vezes mais poderoso.

O sanitariamente correto te agarra, te algema e te ameaça:
“Se você disser isso ou aquilo, você coloca em risco toda a sociedade, se você pronunciar a palavra liberdade você é um subversivo que pode levar toda a sua população a morrer – então respeite as regras.” 

Controlar a linguagem para matar o espírito, eis a essência do comunismo atual, esse comunismo que de repente encontrou no coronavírus um tesouro de opressão.
Também já disse e repito: o verdadeiro inimigo que o comunismo quer abater não é o capitalismo, o inimigo do comunismo é o espírito humano, na sua complexidade e beleza.

É o espírito humano que o vírus ideológico de Žižek chegou para destruir.
Uma pergunta surge após a leitura desse programa totalitário cheio de desfaçatez e hipocrisia:

Deve-se levar Žižek a sério? Muito a sério.
Žižek é provavelmente o escritor marxista mais lido nos últimos trinta anos.
Influencia faculdades e círculos intelecutais “progressistas” ao redor do mundo, que por sua vez influenciam a mídia, que influencia os políticos, que tomam decisões muitas vezes inconscientes da raiz ideológica dos conceitos “pragmáticos” pelos quais se deixam guiar.

O que diferencia Žižek de muitos de seus pares é que ele enuncia abertamente o que outros escondem nas entrelinhas.
Em suma, Žižek explicita aquilo que vinha sendo preparado há trinta anos, desde a queda do muro de Berlim, quando o comunismo não desapareceu, mas apenas dotou-se de novos instrumentos: o globalismo é o novo caminho do comunismo.

O vírus aparece, de fato, como imensa oportunidade para acelerar o projeto globalista.

Este já se vinha executando por meio do climatismo ou alarmismo climático, da ideologia de gênero, do dogmatismo politicamente correto, do imigracionismo, do racialismo ou reorganização da sociedade pelo princípio da raça, do antinacionalismo, do cientificismo.

São instrumentos eficientes, mas a pandemia, colocando indivíduos e sociedades diante do pânico da morte iminente, representa a exponencialização de todos eles.

A pretexto da pandemia, o novo comunismo trata de construir um mundo sem nações, sem liberdade, sem espírito, dirigido por uma agência central de “solidariedade” encarregada de vigiar e punir.

Um estado de exceção global permanente, transformando o mundo num grande campo de concentração.

Diante disso, precisamos lutar pela saúde do corpo e pela saúde do espírito humano, contra o Coronavírus mas também contra o Comunavírus, que tenta aproveitar a oportunidade destrutiva aberta pelo primeiro, um parasita do parasita.

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(*) Žižek, Slavoj. Virus. Milão, Ponte Alle Grazie, 2020 (Quinta edição digital.) (A tradução do italiano ao português de todos os textos citados é minha.)
(**) Agamben, Giorgio. “Lo stato d’eccezione provocato da un’emergenza immotivata”. Il Manifesto – Quotidiano Comunista, 26/02/2020.