Globusz^® Publishing 

The class political system is the same as the party, the tribal, or sectarian system, i.e. a class dominates the society in the same way that a party, tribe or sect does. The class, like the party, sect and tribe, is a group of people from the society who share common interests. Common interests arise from the existence of a group of people bound together by bloodrelationship, belief, culture, locality or standard of living. Also class, party, sect and tribe emerge from similar factors leading to similar results, i.e. they emerge because bloodrelationship, belief, standard of living culture and locality create a common outlook to achieve a common end. Thus emerges the social structure in the forms of class, party, tribe or sect that eventually becomes a political conception directed toward realising the outlook and ends of that group. In all cases the people are neither the class, the party, the tribe nor the sect; these are no more than a part of the people and constitute a minority. If a class, party, tribe or sect dominates a society, the whole system becomes a dictatorship. However, a class or tribal coalition is better than a party coalition because the people consist originally of a group of tribes. One seldom finds people who do not belong to a tribe, and all people belong to a certain class. But no party or parties embrace all the people and therefore the party or party coalition represents a minority compared to the masses outside its membership. Under genuine democracy there is no excuse for one class to crush other classes for its own benefit, no excuse for one party to crush other parties for its own interests, no excuse for one tribe to crush other tribes for its own benefit and no excuse for one sect to crush other sects for its own interests.

To allow such actions means abandoning the logic of democracy and resorting to the logic of force. Such an action is dictatorial, because it is not in the interest of the whole society, which does not consist of only one class or tribe or sect or the members of one party. There is no justification for such an action. The dictatorial justification is that the society is actually made up of various parts, and one of the parts undertakes the liquidation of other parts in order to stand solely in power. This action is then not in the interest of the whole society, but in the interest of a certain class, tribe, sect or party, i.e., it is in the interest of those who replace the society. The action of liquidation is originally directed against the members of the society who do not belong to the party, the class, the tribe or the sect which undertakes the liquidation.

The society torn apart by party struggles is similar to one torn by tribal and sectarian struggles.

The party that is formed in the name of a class automatically becomes a substitute for that class and continues until it becomes a replacement for the class hostile to it.

Any class which becomes heir to a society, inherits, at the same time, its characteristics. That is to say that if the working class crushes all other classes, for instance, it becomes heir of the society, that is, it becomes the material and social base of the society. The heir bears the traits of the one he inherits from, though they may not be evident at once. As time passes, attributes of other eliminated classes emerge in the very ranks of the working class. And the possessors of those characteristics take the attitudes and points of view appropriate to their characteristics. Thus the working class turns out to be a separate society, showing the same contradictions as the old society. The material and moral standards of the members of the society are diverse at first but then there emerge the factions that automatically develop into classes, like those which had been eliminated. Thus the struggle for domination of the society starts again. Each group of people, then each faction and finally each new class, tries to become the instrument of governing.

The material base of the society is not stable because it has a social aspect. The instrument of governing of the single material base of the society will, perhaps, be stable for some time, but it will pass away as soon as new material and social standards emerge out of the same single material base. Any society with class conflict was in the past a one-class society but, due to inevitable evolution, the conflicting classes emerged from that one class.

The class that expropriates the possessions of others in order to maintain the instrument of governing for its own interests, will find that material possessions have brought within that class what material possessions usually bring about within the society as a whole.

In short, attempts to unify the material base of the society to solve the problem of government or to put an end to the struggle in favour of party, class, sect or tribe, have failed, such as the efforts to satisfy the masses through the election of representatives or by organising plebiscites to discover their views. To go on with these efforts has become a waste of time and a mockery of the people.