This page contains the official views of the Communist Party of Lovia (Neo-Marxist). The Communist Party of Lovia is a neo-marxist party that is inspired by various movements from which the democratic and socialist ones are the most notable. The party officially puts itself on the line of progressivism and wants to move away from dogmatic views. The main ideologist of the party is Yuri Medvedev, who writes most of the in-depth material. The official party line consisted for a long time of various publications but recently this has been replaced by one document, the Party Manifest.
The CPL.nm is a communist party, meaning that its views are build on communist theory and the traditions of the communist movement in general. Its ultimate goal is the peaceful establishment of democratic socialism in which society is no longer enslaved by its own constructs.
The CPL.nm is a neo-marxist party, meaning that it draws inspiration from the writings of classical marxism but does allow amendments to the original theory. Nonetheless the party, in agreement with the views of scientific socialism, beliefs that its ideology should be based upon empirical evidence.
The CPL.nm is a democratic party; it accepts the democratic traditions and institutions of Lovia and wants to cooperate within a pluralist system. The party sees everyone who accept social democracy and overall equality as a potential partner for governing.
Everyone can apply for membership of the party as long as he/she accepts the provisions made in this document. A member has the right to drop out of the party at any time without owing anyone an explanation. A member can be removed from the party by a democratically voted majority when his/her actions and/or statements are in conflict with the Party Manifest.
All party members are responsible for their own actions and statements. During a voting they can cast their vote in any way they like with only a possible removal from party membership as consequence (see the preceding provision). All party-based decisions are to be made by a democratically voted majority by the party members.
The official views of the party are expressed in the Party Manifest (this document). Members can also express their opinion on the party website, The Comrade. Next to these the party and its members are free to publish articles, books and other documents that might express views of the official party guideline.
People belief that value inheres in commodities instead of being added to them. Because of this they have become an aspect of capital, unable to supersede their situation. Capital has thus become totalitarian in structure, leaving nowhere and no-one outside its domesticating influence. There is no struggle between classes, there only is the (possible) fight between humanity and capital itself.
In contrast to what we are ought to believe, happiness can not be found through consumption. Nonetheless, commercializing and status-symbolism are flourishing. People use consumer products to judge social status and to replace their lack of healthy human relationships, resulting in an always further increasing individualization. The consumerist culture established its hegemony end enforces a huge social control upon us.
We have come to live in a society where authentic social life has been colonized by commodity and that is marked by hyper-individualism, a lack of authenticity and degradation of knowledge and critical thought. Such a society obfuscates the past, imploding it with the future into an undifferentiated mass, a type of never ending present. This way, individuals are prevented from realizing that society is only a moment in time, one that can be overturned.
The ‘human nature’ as historically relevant and the individual as autonomous object are unreal abstraction. This nature as introduced by the Enlightment can be seen as a secular version of theism; it negates the unconscious irrational desires and the human as a social and historical being.
Identity is derived from difference instead of the other way round; all identities are effects of difference. Identities are thus neither logically nor metaphysically prior to difference. Also the categories we use to define the individual are products of difference.
Individuals and their moralities are to be understood as products of the organization of pre-individual desires and powers: history as a congealing and regimentation of ‘desiring-production’ into the modern individual (neurotic and repressed), the nation-state (a society of continuous control) and capitalism (an anarchy domesticated into infantilizing commodification).
Capitalism has lead to a homogenization of dominating values to the aims of the market, all alternatives being either cultivated into the system or pushed towards marginality by means of repressive tolerance. The result is what one could call a cultural hegemony of the capitalist values.
Capitalist society trains us to believe that desire equals lack and that the only way to meet our desires is to consume. Desire does however not come from lack, it is a productive force. The creativity and potential of the individual need to be restored in their original state as natural motor of society.
Innovation and progress are the forces that create wealth in a capitalist society. These forces are however very destructive in nature; they destroy the established balances and successes are booked at the high cost of massive exploitation and a follow-up of crisis after crisis.