“If we know how much passive violence we perpetrate against one another we will understand why there is so much physical violence plaguing societies and the world,”
-- Mohandas "Mahatma" Gandhi


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Moral Consciousness

Without rejecting the notion of class-consciousness, BOMA asserts the concept of Moral Consciousness. Indeed, the driver and facilitator of revolution may well prove to be this latter concept, alone, or in combination with the former. Morality is a critical issue in assessing our present society, our proposed society, and our method of transition, thereto.

The principle of moral consciousness consists in two parts:

  1. The effects of the normal operation of capitalism are pernicous and unacceptable in large measure because they are immoral, in themselves, and in their effects.

  2. Re-engineering and re-attaching politics to morals is a key part of what the revolution is, and must be, about, in means and ends.

When our understanding and awareness expands such that we realize and accept these notions, we can be said to have attained, and possess, moral consciousness.

Specifically, for example:

  • Denying bread to the hungry is a moral issue.

  • Denying shelter to the homeless is a moral issue.

  • Denying health care to the sick is a moral issue.

  • Making the sick ill in the first place to enrich oneself is a moral issue.

  • Keeping people fearful, obsequious slaves at their workplace is a moral issue.

  • Depriving people of work by exporting their job, when the company is already earning huge profits is a moral issue.

The social question is nothing BUT one huge moral issue.

Young people and others new to this movement must grasp a critical point:  a moral consideration does not pertain only to our critique of present-day capitalist society, and our proposed alternative. Crucially, it also pertains to the means--to the way we intend to get to the new society. To our method of revolution. Is our method of bringing about social change strictly moral?

Brothers and sisters, read some history, and you will learn unequivocally that it is precisely here (and in ends, too) that Lenin, Mao, and the like fall flat on their collective totalitarian faces, with a resounding and unmistakable THUD. The numerous lives that were ruined and the murders committed by these men or their proxies in the name of "socialism," "communism," or "revolution" is loathsome and unacceptable and must not be forgotten. This is partially why the immoral entered the method of governance of the Soviet Union, China, and Cuba so easily--it simply carried over immediately and organically from their method of revolution. Morality was never properly and fully present in the first place. Lenin, Mao, and Guevara were all men of "the ends justifies the means" principle of social change. You can see that quite easily in their statements and "revolutionary" actions.

BOMA does not hold these views. Nor are they compatible with the present and evolving global standard of democracy. Again, morality is a critical issue in assessing our present society, our proposed society, and our method of transition, thereto.

Responsible Revolution

As loving human beings we have a moral obligation to prevent the suffering of other human beings. Given this prescription, and within its general framework, BOMA conceives and asserts the principal of Responsible Revolution, a principle predicating and acknowledging the nature of our mission, that of the promotion of revolutionary or radical social change. As such advocates, of a transition from capitalism to a "Cooperative Society," we're urging a social, economic, and personal transformation that in multiple key respects is a complete shift, one full order of magnitude, at least, away from much, if not most, of our entire existing system.

Given the gravitas of such a mission, however, the potentially catastrophic nature of revolution, including and especially the reality that such a shift can bring with it social and personal upheaval, dislocation, and even catastrophe, up to and including armed conflict, bloodshed, and even loss of life, possibly on a large scale, there is a grave and distinct moral onus and obligation upon us to engage in a thorough, comprehensive, unforgiving, concomitant, and continuing endeavor to attempt to prevent or drastically minimize such upheaval, dislocation, and catastrophe. In other words, there is an inescapable moral obligation upon us to conduct revolution responsibly.

Concretely, this endeavor is accomplished by a diligent dedication to scrutinize, scrutinize again, and scrutinize yet again every single element that comprises the practical and theoretical basis upon which we found our revolutionary activity. Indeed, such scrutiny is to include every and any element that figures into the revolutionary equation, including:

  1. The political and social ideas that presently make the most sense to us, and to which we presently subscribe and adhere.

  2. The political parties or other organizations to which we belong or with which we sympathize.

  3. The attitudes and mental predispositions in which we engage and to which we have become accustomed.

Fully realized, in fact, the principal of Responsible Revolution does away in large measure with any semblance of a revolutionary "comfort zone" whether intellectual or emotional.

Accordingly: 1.) every new element that we propose must be carefully, thoroughly and deeply examined (not just considered, but scrutinized), examined again, and examined yet again, and 2.) every possible element and factor that can be scrutinized, must be scrutinized, whether BOMA notions pertinent to the post-revolutionary society such as agape, the non-voluntary nature of work, the Cooperative Industrial Framework, and the free access economy, or notions seriously promulgated by any other revolutionary organization, especially those in the libertarian/democratic socialist sector.

Obviously key in implementing this principal is a recognition of, and engagement with, the implications for action in all areas. One RR implication and prescription, for example, is that adherents of a particular body of Cooperative (/democratic socialist) belief must not only refrain from undue or superfluous antagonism toward individuals of a different strain of belief, but must actively seek out such other strains to fully consider them, to scrutinize them with an eye toward determining what virtue, benefit, or advantage may have been missed, and indeed determine if such characteristics are potent and superordinate enough to supplant existing beliefs. If so, old beliefs major or minor must be replaced with those newfound.

Responsible Revolution does not imply change for the sake of change; thus, this process of examination and re-examination must be deliberate and methodical to avoid discard or replacement of elements that remain superior. Such adjudications can take time, if warranted. Changes of particular moment could take years, a length of time permissible provided the deliberative process is actively ongoing the entire time, which is to say, provided years are genuinely required. Once the superiority of the new has been properly determined, however, if it has, the new element must fully and officially replace or supplant the old forthwith, and with less, rather than more, angst and attachment, as expected of the serious revolutionary. Objectivity must precede and lead allegiance to ideas.

In a second example, this regarding membership in, or affiliation with, a particular political organization, the principal of Responsible Revolution instructs that we not so join or affiliate without a thorough and considered examination of the group, its history, its public and private practices, including how it operates, manages, and polices itself internally, and what its program is, both in the popular mind of its members, and formally and officially on paper, as contained in its theoretical and planning documents. These would typically include its constitution and by-laws.

With this rigorous approach to revolution, we can maximize the chance that neither the revolution nor our own participation in its facilitation, is compromised, and that the social end we think we are working toward, is accurate. Ends do not justify means; a moral end is reached through moral means. This means, among other things, that as responsible revolutionaries we must and will absolutely minimize human suffering during the course of revolution. We will conduct Responsible Revolution.

~ Advocating Economic & Personal Change ~
One Human Family