ABSTRACT
Nowadays, the mere reference to necessity, to a historical reason, means scandal and abomination among many of those that present themselves as critics of capitalism. “Teleology”, falls excommunication on any scientific recognition that society advances in a determined direction. And the action that affirms itself in its freedom by ruling itself through the scientific awareness of its own determination is accused of being a “totalitarian” attack against freedom. Under the advocation of pluralism and diversity, all revolutionary potentiality is brought down to an abstract “desire”, “free will”, “moral power”, to affirm an identity that starts by dogmatically denying any class identity that arises from social relations of production. The dogma thus advances to the point of proclaiming that the capitalist mode of production is to abolish the working class, and not the other way round. Of course, the open apologists of capitalism cannot but enjoy this emptiness of historical necessity. What else could they ask for, when even the very scientific method that is uncritically accepted in a universal way as the natural form of science, logical representation, consecrates the impossibility of acting bearing the certainty about one’s own determinations. To this modern advance of the idealistic inversion we are going to oppose here the development of the consciousness about the materiality of human natural history, i.e. about the development of human productive subjectivity.
KEYWORDS: Historical reason of capitalism; Revolutionary subjectivity; Productive subjectivity