Tagcapitalism

Novak Djokovic’s Blood Money

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Serbia is facing collapse and the Serbian population is vanishing… Criminal gangs are robbing our people of factories, mines, soil, water… The police are beating workers… The army lacks boats and lighting equipment… Billions of euros are transferred on an annual basis to private accounts abroad… The final act of amputating Kosovo is under way… Third-rate politicians from the West come to Belgrade only to impose ultimatums… A vast majority of young people wants to leave the country… But who really cares? Judging from newspaper reports and TV programs: nobody. The paramount concern is if tennis star Novak Djokovic won and how much he “earned’”.

In August of this year (2014), the “Novak Djokovic Foundation” invested a couple hundred thousand in refurbishing kindergartens and nursery schools. Another “humane” action of “our great champion” that was met with widespread public support. What is the hidden agenda behind these “humanitarian” acts?

Our “top” athletes, led by Djokovic and Divac, practice a method that has long been used by the plundering “elite” in the West: they use the plight of working people who have been deprived of their rights to create the illusion of being “benefictors” and to burnish their public images. No man with self-respect would take advantage of the plight of others for his own self-promotion. He who really wants to help, does good without ostentation.

In 2013 alone, Novak Djokovic “earned” over 27 million USD either from tournaments or endorsements. There is no record that, as a Serbian citizen, he has paid any taxes in his own country. How much do Novak Djokovic and other “top” athletes, coaches and sports managers owe to our country? Over the years it must amount to hundreds of millions of dollars and euros.

What is our country doing? Why are tax-evaders from the world of professional sport above the law? Is it about pleasing the masses or do top athletes systematically bribe politicians, public officials and journalists?

How is it possible that a “top” tennis player can earn over 2 million USD for winning a tournament? In order to earn 2 million USD, a worker with an average salary must work for 500 years! Djokovic and his “colleagues” from the tennis world “earn” this amount for a couple of hours of “playing”. Why are players in the tennis circus paid amounts that workers can only dream of? What social values do they promote? Their actual “work” comes down to hitting a ball back and forth over a tennis net.

The technique of play in sport, instead of being emancipatory, has an entertaining and circus character. It serves to produce a “spectacle” meant to integrate people into the ruling order. Instead of developing genuine human powers, it develops forms of manipulation and destruction of people as cultural and natural beings. By mastering the technique of play, an athlete is in conflict with his spiritual and playing being. The more he improves as a tennis player, the more he is degraded as a human being. He turns into a peculiar specialty-idiot, both in mental and physical terms. By becoming a “tennis star”, a man is alienated from his humanness.

In order to understand the true nature of “top” tennis, we need to look at those who pay the world tennis “elite”. They are, above all, Bill Gates’s “charitable” foundations, “Monsanto”, the largest world banks, “Puma”, “Adidas”, “Coca-Cola” … Djokovic, Nadal, Federer – they are but the clowns for the most powerful capitalist clans and, as such, are the trademarks of contemporary capitalism. They are the stormtroopers of the “new world (American) order” that is annihilating humankind and all life on this planet. ‘Top” athletes belong to the 1% of the titled global “elite”. Yachts, grounds and mansions, exclusive holiday resorts, accommodations in luxury hotels, large sums on their accounts in Western banks…. They are the organic part of the wealthy “elite” that rules the world. Djokovic’s “distinctive quality” is his posing for billboards on buildings and erecting monuments to himself across Serbia!

The increasing amounts paid to tennis players are in direct proportion to the increasing misery of a large number of the world’s workers. “Sport is the cheapest spiritual food for workers – and it keeps them under control!” – this is the golden rule of sport created by Pierre de Coubertin – the official “father” of modern Olympism. Athletes do not exemplify social values; they rather depoliticize the oppressed and thus serve to preserve the current order.

Rather than being the “representatives of their nations”, tennis players are an elite corps for the most powerful capitalist corporations, which use sport to destroy national cultures and national-liberatarian self-consciousness. Sport is the crown of a “mondialistic” worldview, and modern Olympism is the chief and most important mondialistic religion. Tennis players are running billboards for the largest capitalist corporations and are therefore the breeders of a consumer mentality – the driving force of a “consumer society” that increasingly threatens the survival of humanity.

The money “earned” and “donated” by Novak Djokovic is blood money taken by capitalist criminals from workers and used to pay mercenary athletes to “brainwash” the oppressed and turn them into obedient idiots.

To “support” Novak Djokovic and his tennis cohorts actually means to help the executioners of humanity finish their monstrous “work”: to deliver a final blow to the critical-changing mind and annihilate life on this planet.

 

Translated from Serbian by Vesna Petrović (Todorović)

English translation supervisor Mick Collins

 

Ljubodrag Simonović Duci: Olympism and fascism, sport, capitalism and destruction

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Olympism and fascism, sport, capitalism and destruction

Link to the video: on YouTube
Video report can be downloaded from this site.

In this interview Duci talks about:

• the connection between olympism and fascism
• depoliticization of workers through sport
• destruction of children in sport
• the need for the development of visionary consciousness which needs to be guiding principle in struggle against capitalism
• Breivik representing destructive spirit of contemporary capitalism
• idea of communism as the only idea that has rational relationship towards the environment, giving chance to the humanity to exist and to preserve life on the planet”.

Ljubodrag Simonović: Contemporary Bourgeois Thought

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Ljubodrag Simonović
E-mail: comrade@orion.rs
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CONTEMPORARY BOURGEOIS THOUGHT

             What is the point of philosophy in a contemporary capitalist world dominated by destruction and where humanity has been pushed to the edge of the abyss? Ideologues of capitalism create an illusion that the ruling relation to reality is based on a certain way of thinking, that it has a rational nature. Philosophy has become a “rational” echo of destructive capitalist irrationality. It is but one of the humanist masks of an inhumane and destructive civilization and, as such, is advertising for capitalism. It provides and strengthens a way of thinking that, like religion, is deprived of critical self-reflection and prevents man from becoming aware of the tendencies of global development and the objective possibilities of liberation that through subjective practice (political struggle) can turn into real possibilities for freedom. At the same time, “philosophizing” is reduced to the creation of a network of formally and logically consistent concepts that are supposed to mediate between man and the world. Philosophy has become a means for confusing reason and distracting it from the crucial questions. Contemporary bourgeois philosophers disqualify reason as the most authentic and most important human means for ensuring survival and freedom. It is reduced to an instrumentalized ratio and has become the means for mystification of the existing world and for the destruction of a visionary consciousness that offers a possibility for overcoming capitalism and creating a new world. Philosophy has become a technical subject and, as such, is a means for turning concrete existential and essential questions into abstract theoretical questions. Instead of a revolutionary concept, the dominant concept is that of conformism. Instead of a fight to eradicate the causes of non-freedom and destruction, a theoretical discussion about consequences is being imposed. The bourgeois theory offers a critique of capitalism which does not question it and which seeks to “perfect” it. “The essence of capitalism” acquires an idolized dimension and becomes the basis for criticizing capitalist reality. Thus the mythologized past becomes the basis for criticizing the present. Everything that might and should happen has already happened. A struggle for the future becomes a struggle for the past. The bourgeois intelligentsia multiplies the “field of research” by creating numerous “grey areas”, primarily to expand its space as much as possible. It acts like the market: it produces increased quantities of intellectual goods with ever-lower quality, which are sold in the form of books, lectures, studies, and reports.

            Max Horkheimer came to the conclusion half a century ago that serious philosophy was nearing its end and that society was becoming an anthill. Philosophers contribute to that state of affairs by not developing a philosophy that is grounded in the emancipatory legacy of civil society and national cultures, they rather adapt to a ruling order that, rather than a wise man, needs an stupified consumer. Philosophy becomes an entertainment skill and, as such, is a part of show-business, while philosophers become the “jesters” of capitalism. The philosophical mind is being integrated into capitalism by the destruction of its emancipatory potential and by turning philosophy into another commodity in the marketplace of consumer society. The amount of the commission fee becomes the “measure” of the quality of the philosophical thought. Even when significant matters are communicated, they are expressed in such a manner as to lose their political dimension and obtain an entertainment or clownish dimension. Philosophers like Slavoj Zizek and Bernard-Henri Lévy are typical examples of “Coca-Cola” intellectuals. Their “reflections” are being tailored to provide “philosophical” legitimacy to the ecocidal and genocidal activities of the stakeholders in the “new world order”. Their thought represents a philosophical merit badge on the chests of the capitalist executioners who obliterate nature and humankind. At the same time, the leftist bourgeois intelligentsia, headed by Jürgen Habermas, Oskar Negt and Oskar Lafontaine, create an illusion that capitalism could be “brought to reason” by means of enlightened thought. It does not address the workers, but an abstract “citizen”, a petty bourgeois who has been degenerated by the consumer way of life and who can not be bothered with radical social changes that might jeopardize his consumer’s standard of living. “Bringing to reason” does not imply the development of combative sociability and the nullification of the capitalist order as it is reduced to the “pacification” of workers and the technical development that implies the obliteration of man as a social being and of nature as life-generating entirety. Even when the ruling political circle (alienated from the citizenry) is being threatened by an insistence on the necessity of the direct participation in political life of the largest possible number of citizens, this is performed in a manner that does not stand for an appeal to the citizens to fight against the ruling order. The “social peace” needs to be preserved at all cost in order to prevent economic crisis and the ensuing social crisis – without which the petty bourgeois consciousness and its “consumer society” cannot be eliminated. At the same time, a critique of capitalism is increasingly present. But it is of an academic nature and is deprived  of any  political, change-creating dimension. It does not address the destructive nature of capitalism and is not moved toward a vision of the future based upon a radical step away from the capitalist world.

             The purposefulness of philosophic thought is determined by whether this thought poses concrete historic questions. Today, in a world that faces an ever more realistic possibility of destruction, that principle means concrete historical questions might be the last questions posed by man. It is this quality that makes a difference between today’s concrete historical questions and all earlier such questions. The development of capitalism as a totalitarian order of destruction imposes the question of survival as the most important concrete historical question. Actually, by bringing humanity to the brink of destruction, capitalism ”has answered” all crucial questions. Bearing in mind the intensity of the capitalist destruction of life, all questions come down to one: what can be done to prevent the destruction of humanity? The only meaningful thought is of an existential character, that is, it creates the possibility for a political (changing) practice that will prevent the world’s destruction. In that context, philosophy is meaningful as a critique of capitalism and a visionary projection of a future world. There is a need for creating an integrating critical and visionary thought with an existential nature, which will contain the emancipatory legacy of civil society and national cultures. Humanity will again appreciate the importance of serious thinking when people return to the basic existential questions. The seriousness of those questions will make people serious: crucial existential issues will eliminate any trivial ways of thinking and direct the mind towards the essential issues. Riding the wave of the French bourgeois revolution, classical German philosophy shaped the self-consciousness of modern man. Today, the humanist intelligentsia should shape a thought that will guide the last revolution in the history of mankind. It is not the hoot of Minerva’s owl in the twilight, but the war cry of a man who has been awakened and who is ready not only to liberate humanity from oppression, but to prevent its destruction. Ultimately, what is philosophy if it is not capable of answering the questions that are of vital importance to human destiny?

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Ljubodrag Simonović: Destruction of the body

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Ljubodrag Simonović
E-mail: comrade@orion.rs
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DESTRUCTION OF THE BODY

The body is the basic vessel of human existence in the world and man’s basic connection to the world. It is not a natural given or a phenomenon sui generis. It is rather the product of the historical development of society. Each civilization creates a specific body and a specific relation to the body and, thus, a specific man. Even in Ancient Greece, people realized that the production of a particular body also implies the production of a particular type of man (masters and slaves). Class and racial physiognomic is given great importance in bourgeois anthropology and concentrated on particularly by bourgeois Hellenic scholars who idealized Ancient Greece. At the same time, man does not experience his body immediately but through a concrete totality of the epoch in which he lives and the prevailing ideological “model” of the body, as a concrete human (social) being.

The answer to the question of what is the human body in the contemporary world can be reached only in the context of the prevailing tendency of capitalist development. Capitalism produces an individual who is in functional unity with it and who enables its development, above all, by producing an appropriate body. The prevailing relation to the body is mediated by “technical civilization”. In other words, the body is reduced to being a peculiar machine, while bodily movement is reduced to the mechanics of motion. Technical functionality and efficiency become the basic features of the capitalist body. Basically, a dominant instrumental and exploitative relation to nature is fundamental to the relation to the human body. Rather than being a harmonious part of the living environment that, as such, should be respected, the body is reduced to being the object of transformation and an instrument for the attainment of inhuman goals. In “consumer society”, consumption has become the dominant form of bodily activity. The body has become part of the consumer way of life, and it responds to the demands of consumer civilization. The relation to the body has an instrumental character: it ceases to be an integral part of the human being and becomes a tool for the reproduction of the ruling order. The body is completely commercialized as the “greatest” achievement of the capitalist degeneration of man. Putatively, man is the “owner” of his body. In reality, he treats his body in the same way capitalism treats him as a man: by dehumanizing man, capitalism dehumanized man’s relation to his own body. It is a capitalistically created narcissism with an instrumental, destructive and spectacular nature.

The capitalist totalization of the world involves the capitalist totalization of the body, its deformation and the creation of a chronically ill man. The prevailing rhythm is that of capitalist reproduction, which destroys the biological rhythm of life – without which there is no healthy man. Not only is man guided by consumption as his moral challenge, but his body cannot survive without an increasing number of devices and substances, along with an artificial environment. Man’s survival is more and more mediated by artificial means that turn him into an invalid. The body has lost its natural needs: it can no longer process natural food, and it lives on and through medication. Man’s entire life is in “treatment”, meant ultimately to enable him to carry on in the functional harmony with the ruling order. The devolution of the body clearly shows that a developing “standard of consumption” brings on an erosion of the living standard. Labor, livelihood, movement, bio-rhythms, diet, sleep, living space as a modern ghetto (cities), air, water, food, tobacco, drugs, sugary beverages (including alcohol), ways of life that destroy man’s natural being, his night life, forced pace and ways of eating – almost all life-styles lead to man’s degeneration. Cholesterol, cellulite, diabetes, cancer, coronary diseases, neurasthenia, depression, AIDS, etc., are not “modern diseases”, but are rather a capitalist form of man’s physical and mental degeneration. It is about man’s transformation by capitalism, which deprives him of his natural and human life-creating quality and turns him into a plastic and technological “being”. At the same time, rather than being naturally conditioned and having a natural character, an increasing number of potential diseases are the products of laboratories and have a genocidal and for-profit character. Capitalism produces diseases that are then “cured” through man’s transformation into a profit-generating patient, that is, a chronic patient. The propaganda machine and his social position determine the “physical needs” of contemporary man. Man, who constantly devours larger and larger amounts of lower and lower quality food, is the most important strategic target of the food industry. This industry is producing a more and more gravely sick man, who is, of course, “taken in charge” by the medical and pharmaceutical industry. The consumption of larger and larger quantities of food does not reflect a need of the body; it is intended to compensate for a frustrated humanity. The same goes for smoking, drug taking, alcoholism, consumer physical exercise like aerobics, body-building and similar activities. Capitalism turns the consequences of the destruction of man and nature into the sources of profit and invents increasingly dangerous and destructive mechanisms. The human body becomes a universal destructive machine and a universal waste bin meant to swallow the ever-more poisonous products of capitalist civilization. At the same time, existential anxiety, daily humiliations, loneliness and hopelessness affect man’s mental health and further exacerbate his physical degeneration.

As part of the capitalistically degenerated world, man’s body has become the vehicle for the destruction of naturality and humanity and, as such, the enemy of nature and man. Capitalism has transformed man into a destructive labor force and, at the same time, into a consumer set to devour the greatest number of products in the least possible time. The nature of these commodities, the use-value of which continually decreases from the perspective of man as a biological and human being, and the nature of man’s relationship to these goods and services, which is nothing more than to consume them, inevitably result in man’s degeneration as a biological and human being. The consumer way of life produces a denaturalized and dehumanized consumer body and a consumer mentality, and, ultimately, a consumer view of the world and a consumer (destructive) imagination. The constant focusing on devouring food distracts the mind from crucial existential and essential issues and affects visionary consciousness. Dreams about food (just like dreams about luxury cars, swimming pools, houses, yachts… – which constantly feed the capitalist value horizon manifested by an increasingly aggressive entertainment industry) replace dreams about the world of free people. At the same time, the forms of escapism created by the entertainment industry destroy man’s need for intellectual activities. Capitalism mentally mutilates people by destroying  their need for science, philosophy, poetry, music, enlightened conversation… There exists but one area of interest: money and the political power it buys, concerns which ultimately serve to rationalize the existing order that enables the accumulation of wealth through the plundering of workers and the destruction of the environment.

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Ljubodrag Simonović: Dialectics and history

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Ljubodrag Simonović
E-mail: comrade@orion.rs
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DIALECTICS AND HISTORY     

              Dialectics is an authentic and genuine force for social development, delineated in the laws of dialectics that represent the logic of history and are, therefore, the self-consciousness of the historical development of society. As a method, dialectics is a vehicle for determining, by means of the laws of dialectics, the nature of social phenomena, or more precisely, it is a vehicle for their “transformation” from abstract into concrete historical phenomena. By means of the laws of dialectics, the bare facticity of the past turns into the historical development of society. Within that context, dialectics can be comprehended as the supreme regulating historical principle that opens wide on the horizons of the future: it represents the basis of society’s historicity. By means of dialectics, man emerges from the obscurity of the past and steps into the bright light of history, becoming a self-conscious historical being. Only upon dialectical self-consciousness can man base a position on the world that will enable him to create a future.

          According to Marx, “into the positive comprehension of the existing status, dialectics, at the same time, also introduces understanding of its negation, its necessary downfall; for it comprehends all generated forms in the course of motion, that is,  in its transient aspect; because it cannot be tutored by anything and because it is, in its essence, critically analytical and revolutionary.” This quotation points out the fact that dialectics asserts moving forward, which means that capitalism, as a historical order does not close but opens the space of the future. Indeed, not all downfalls mean, at the same time, a negation. More precisely, a downfall represents not only a possibility for creating something new, but also the opportunity for the destruction of everything that exists. The nature of what is negated conditions the nature of the negation and, therefore, the concrete possibility and the nature of the novum. In order to represent a concrete historical principle, the principle of totality has to take into consideration the specificity of the capitalist totality, and that goes not only for the emancipatory possibilities but also for the destructive potential of capitalism. “The negative dialectics” (Adorno), which means that dialectics as a method of critical changing and as a libertarian practice, has significance solely if it is developing in relation to the process in which capitalism develops into capitalism – turns into a totalitarian destructive order. While criticizing Hegel, and having in mind fascism, Bloch rightfully indicates that not every negation in history concomitantly represents a step forward. However, he does not realize that the capitalist negation does lead toward the destruction of the world. He never refers to capitalism as a destructive order, and, in that context, there is no perception of the possibility of the obliteration of life as a crucial content of the revolutionary conscience. Marx fails to notice that capitalism acts in advance by annihilating life – by generating consequences which question the very possibility of the future and not only in the essential, but also in the existential sense. “Temporariness“ does not imply solely moving forward, but also the development of the destructive processes that threaten the very survival of mankind. This is what Fourier asserted by his claim that mankind was in a state of “material regression” because (capitalist) “progress“ was devastating forests, mountain slopes, natural fountains… Marx fails to notice that capitalism has a destructive potential and overlooks the fact that negation also implies the possibility of its realization, which means that the downfall of capitalism at the same time implies the possibility of the obliteration of life on the planet. Related to this possibility, a concrete possibility arises for attaining man’s creative, libertarian and life-creating abilities. Turning the objective possibilities of freedom into realistic possibilities of man’s liberation stands against the more and more likely probability of the annihilation of the world.

               Hegel’s dialectics implies the likelihood of a future based upon existential certainty.  Life is an a priori quality that is not being questioned, and it represents the foundation of his dialectic pyramid of freedom. With Hegel existential certainty represents the basis for the libertarian optimism (reasonable freedom) upon which faith in the future is founded. Within his thought there is a contradiction between mind and senses, between intellect and nature, subjective and objective…, but not between life and non-life (destruction). Hegel’s “abolition” (Auflösung) and “overcoming” (Aufhebung) imply the existential certainty and the improvement of life based upon it. The dialectic course, as a process by which life becomes life through its own mind-pervading, occurs on an unquestionable existential level. The identity of essence (idea) and of existence (reality) has been determined: “All that is real is reasonable, and all that is reasonable is real“ (Hegel). Reasonable life implies existential certainty, and genuine reality represents full implementation of its own developmental potential. Until it does not realize its own developmental potential, reality does not exist in a concrete sense – it is an abstraction. When reality becomes what it might be, only then does it becomes real in the veritable sense. The dogmatism of Hegel’s dialectics is based upon the assertion that the abstract (non-historical) idea of the phenomenon represents the basis for determination of its concreteness (historicity). In other words, the essence of the phenomenon was determined before it became a concrete historical phenomenon, which is, before its developmental potential was realized, thus creating a new reality with new developmental potential that surmounts the very idea that represents a criterion for determining the genuineness (historicity) of the phenomenon. When matters are perceived in relation to capitalism as a totalitarian destructive order, in Hegel the real does not encompass the destructive potency, and the reasonable does not indicate its destructive intention.

                  In Marx, just like in Hegel, the openness of the future is dominant, implying existential certainty. This represents the basis for his notion of progress:  “in the bosom“ of capitalism possibilities are generated for “leaping from the reign of necessity into the reign of freedom” (Engels). This connotes that capitalism marks the end of “the prehistory of human society” (Marx). Marx does not raise the issue of existence, but that of true history, which means of the society in which man has achieved freedom. In Marx’s concept of the historical development of society, libertarian optimism is dominant, and existential optimism deriving from it.  It is based upon faith in man as a universal creative being of freedom and upon the emancipatory potential of the productive forces. At the same time, within capitalism, the sprout of the new world is being generated, which means that capitalism possesses historical fecundity. The specificity of capitalism as a historically fecund order, in comparison to the preceding historical periods, is that with it ends the prehistory and commences the true history of mankind. Unlike the bourgeois theorists, who perceive capitalism as the completion of history, thus sterilizing its change-creating possibilities, Marx perceives the true values of capitalism in the fact that within it possibilities are generated for a step forward into the new society that will represent the achievement of the supreme humanistic endeavors of mankind. Despite its cessations and sidesteps, capitalism creates the historical time that streams forwards.

              Marx was a dedicated advocate of Hegel’s dialectics of history. He envisaged the specific dialectics of the development of capitalism, or, more precisely, he sacrificed the dialectics of capitalism for the dialectics of pre-capitalist history. The development of capitalism is being perceived through a prism of the dialectics of the previous historical periods and, deriving from this, the issue of its development and temporariness is being raised. The specificity of capitalism, as a concrete socio-economic formation, does not represent an integral part of that history upon which the dialectics of history is derived. Based on Marx’s most significant methodological postulate, that the last actual form in the development of society represents the key for decoding the essence of the preceding forms, there is being imposed a conclusion that the nature of the laws of dialectics cannot be determined by an analysis of pre-capitalist history, but that capitalism, as the most developed historical order, represents the mirror in which the dialectics of history can be discerned. In other words, if history represents the starting place and the confirmation of the veracity of dialectics, then capitalism, as the highest form in the development of society, represents the starting point for the determination of the veracity of dialectics, that is, of the historical nature of social development.
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The London Olympics. The Death Games

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The Olympic Games.
The most important festival of the capitalist world.
“The blue lodge” is full.
The executioners of humankind are getting together.
The Queen is also present.
The British Royal Family…
The bloodiest criminal organization in history.
London is celebrating!
The battle ships, military planes, missiles, police forces, commandos…
The true Olympic surroundings.
Fanfares, marches…
The robots are paraded.
Ave cæsar! Morituri te salutant!
The Queen is waving.
The Queen is laughing.
The Queen is yawning.
“The doves of peace” are disappearing in the darkness of a poisoned sky.
Those are The Olympic Games, dummy!
Laugh!
All must be happy!
“Sport is the cheapest spiritual food for the working masses –
keeping them under control.”
Good old Coubertin.
He knew how sport could rule the people.
The Olympic Games.
They were “The Festival of Youth”.
Today, they are The Festival of Death.
The Queen fell asleep.
Let her.
Let her fall into the endless dream.
Along with Blair, Bush, Clinton, Sarkozy, Obama…
Along with all capitalist criminals.
Sleep! – you Olympic Angels.
Sleep! – you Olympic Bastards.
And never wake up.

Ljubodrag Simonović – EU’s dirty truths, capitalism and global genocide

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Ljubodrag Simonović – EU’s dirty truths, capitalism and global genocide

Link to this video on:http://www.youtube.com/
You can download this video by following this instructions.

In this recent interview Duci talks about:

  •  the lack of radical critique of capitalism within the circles of the world’s top philosophers and publicists;
  • genocidal plans of the developed capitalist countries against the majority of the world’s population;
  • existance of Fascism in Germany from the World War II untill today;
  • sickening truths from the EU that nobody mentions in the media (pedofilia, missing children);
  • the rights of children versus the rights of homosexuals;
  • the Zeitgeist movement and it’s technocratic fascist character…

Ljubodrag Simonović: Capitalism is ecocidal and genocidal totalitarian order

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Ljubodrag Simonović: Capitalism is ecocidal and genocidal totalitarian order

Link to video on: http://www.youtube.com
You can download this video by folowing this instructions.

In one of his latest interviews Duci speaks about the need for the environmental consciousness to become the landmark within the leftist movement since Marx’s critique of capitalism became completely surpassed, because capitalism became genocidal and ecocidal totalitarian order of destruction. Duci is also reflecting on global issues, demonstrations around the world, situation in Serbia, plans of global capitalism to decrease the worlds population by few billions through various means (pouting the earth, air, water etc) so that the resources are left to be exploited by the capitalist elites!

Ljubodrag Duci Simonović: The True Nature of Sport

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kosarkaDuci speaks about professional sport from behind the scenes. Professional sport has a glamorous front that we are used to seeing in the media. However it also has its dark side. One of major issues connected with professional sport is the use of performance enhancing drugs – known as doping.
We were discussing this subject with a former professional basketball player, who is also a philosopher and an author, Ljubodrag Simonović. He shared his personal experience of what goes on behind the scenes of the sports arena.

Ljubodrag Duci Simonovic the true nature of sport

Link to video on: http://www.youtube.com/
You can download this video by using this site.

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