A common argument from the mouths of capitalist spokespeople, in the ideological struggle against socialism, is that socialism, or the period of building socialism into which we have entered, is characterized by the abolition of the individual for the sake of the state. I will not try to refute this argument solely on theoretical grounds but rather to establish the facts as they exist in Cuba and then add comments of a general nature. Let me begin by broadly sketching the history of our revolutionary struggle before and after the taking of power.
As is well known, the exact date of the beginning of the revolutionary struggle — which would culminate in January 1959 — was July 26, 1953. A group led by Fidel Castro attacked the Moncada barracks in Oriente Province on the morning of that day. The attack was a failure; the failure became a disaster; and the survivors ended up in prison, beginning the revolutionary struggle again after they were freed by an amnesty. In this process, in which there was only the germ of socialism, the individual was a fundamental factor. We put our trust in him — individual, specific, with a first and last name — and the triumph or failure of the mission entrusted to him depended on that individual's capacity for action. Then came the stage of guerrilla struggle. It developed in two distinct environments: the people, the still sleeping mass that had to be mobilized; and its vanguard, the guerrillas, the motor force of the mobilization, the generator of revolutionary consciousness and militant enthusiasm. This vanguard was the catalyzing agent that created the subjective conditions necessary for victory.
31. Che's concept of the man or woman of the future, as first evident in the consciousness of the combatants in Cuba's revolutionary war, was explored by his article, “Social Ideals of the Rebel Army” (1959). These ideas were further developed in a speech, “The Revolutionary Doctor” (1960), where he described how Cuba was creating “a new type of individual” as a result of the revolution, because “there is nothing that can educate a person... like living through a revolution.” These first ideas were deepened as part of Che's concept of the individual as a direct and conscious actor in the process of constructing socialism. This article presents a synthesis of his ideas on this question.32. These two events in the early years of the revolution seriously tested the valor of the Cuban people in the face of disaster: first, the October [Missile] Crisis of 1962, during which the U.S. actions aimed at overthrowing the Cuban Revolution brought the world to the brink of crisis; and second, Hurricane Flora, which battered the eastern region of Cuba on October 4, 1963, resulting in over a thousand deaths. Nevertheless, Che believed that if, in fact, a new society was to be created, the masses needed to apply the same kind of consciousness in everyday activities as they had heroically displayed in such special circumstances.
Here again, in the framework of the proletarianization of our thinking, of this revolution that took place in our habits and our minds, the individual was the basic factor. Every one of the combatants of the Sierra Maestra who reached an upper rank in the revolutionary forces has a record of outstanding deeds to his or her credit. They attained their rank on this basis.
First heroic stage
This was the first heroic period, and in which combatants competed for the heaviest responsibilities, for the greatest dangers, with no other satisfaction than fulfilling a duty. In our work of revolutionary education we frequently return to this instructive theme. In the attitude of our fighters could be glimpsed the man and woman of the future.31
On other occasions in our history the act of total dedication to the revolutionary cause was repeated. During the October [1962 missile] crisis and in the days of Hurricane Flora [in October 1963] we saw exceptional deeds of valor and sacrifice performed by an entire people.32 Finding the method to perpetuate this heroic attitude in daily life is, from the ideological standpoint, one of our fundamental tasks.
In January 1959, the revolutionary government was established with the participation of various members of the treacherous bourgeoisie. The presence of the Rebel Army was the basic element constituting the guarantee of power. Serious contradictions developed right away. In the first instance, in February 1959, these were resolved when Fidel Castro assumed leadership of the government, taking the post of prime minister. This process culminated in July of the same year with the resignation under mass pressure of President Urrutia.
In the history of the Cuban Revolution there now appeared a character, well defined in its features, which would systematically reappear: the mass. This multifaceted being is not, as is claimed, the sum of elements of the same type (reduced, moreover, to that same type by the ruling system), which acts like a flock of sheep. It is true that it follows its leaders, basically Fidel Castro, without hesitation. But the degree to which he won this trust results precisely from having interpreted the full meaning of the people's desires and aspirations, and from the sincere struggle to fulfill the promises he made.
35. On April 17, 1961, mercenary troops that were trained and financed by the U.S. Government, along with exile counterrevolutionary groups, invaded Cuba at the Bay of Pigs. This was part of the U.S. plan to destabilize and ultimately overthrow the revolution. In these circumstances, the Cuban masses, who felt that they were the participants in a genuine process of social transformation, showed they were ready to defend the gains of the revolution and were able to defeat any attempt to destroy it.36. The manifestations of sectarianism, which emerged in Cuba in the 1960s, forced the revolutionary leadership to take measures that would impede any tendency toward separating the government from the masses. As part of that leadership, Che participated in this process and analyzed on many occasions the grave consequences of such a separation. He expressed these views, for example, in the prolog he wrote for the book, The Marxist-Leninist Party, published in 1963, where he explained: “Mistakes were made in the leadership; the party lost those essential qualities that linked them with the masses, the exercise of democratic centralism and the spirit of sacrifice... the function of the driving force of ideology is lost... [F]ortunately the old bases for this type of sectarianism have been destroyed.”
Participation of the masses
The mass participated in the agrarian reform and in the difficult task of administering state enterprises; it went through the heroic experience of the Bay of Pigs;35 it was hardened in the battles against various groups of bandits armed by the CIA; it lived through one of the most important decisions of modern times during the October [missile] crisis; and today it continues to work for the building of socialism.
Viewed superficially, it might appear that those who speak of the subordination of the individual to the state are right. The mass carries out with matchless enthusiasm and discipline the tasks set by the government, whether in the field of the economy, culture, defense, sports, etc. The initiative generally comes from Fidel, or from the revolutionary leadership, and is explained to the people, who make it their own. In some cases the party and government take a local experience and generalize it, following the same procedure.
Nevertheless, the state sometimes makes mistakes. When one of these mistakes occurs, one notes a decline in collective enthusiasm due to the effect of a quantitative diminution in each of the elements that make up the mass. Work is paralyzed until it is reduced to an insignificant level. It is time to make a correction. That is what happened in March 1962, as a result of the sectarian policy imposed on the party by Aníbal Escalante.36 Clearly this mechanism is not enough to ensure a succession of sensible measures. A more structured connection with the mass is needed, and we must improve it in the course of the coming years. But as far as initiatives originating in the upper strata of the government are concerned, we are currently utilizing the almost intuitive method of sounding out general reactions to the great problems we confront.
In this Fidel is a master. His own special way of fusing himself with the people can be appreciated only by seeing him in action. At the great public mass meetings one can observe something like the dialogue of two tuning forks whose vibrations interact, producing new sounds. Fidel and the mass begin to vibrate together in a dialogue of growing intensity until they reach the climax in an abrupt conclusion crowned by our cry of struggle and victory. The difficult thing to understand for someone not living through the experience of the revolution is this close dialectical unity between the individual and the mass, in which both are interrelated and, at the same time, in which the mass, as an aggregate of individuals, interacts with its leaders.
Some phenomena of this kind can be seen under capitalism, when politicians appear capable of mobilizing popular opinion. But when these are not genuine social movements — if they were, it would not be entirely correct to call them capitalist — they live only so long as the individual who inspires them, or until the harshness of capitalist society puts an end to the people's illusions.
Invisible laws of capitalism
37. The debate over the role of the law of value within the construction of socialism formed part of Che's outline of an economic framework and his initial ideas for the Budgetary Finance System. Due to his revolutionary humanist perspective, Che rejected any notion that included using capitalist tools or fetishes. These ideas were widely discussed in his article, “On the Concept of Value,” published in the magazine Our Industry in October 1963. Here we see the beginning of the economic debate that Che initiated in those years and which had international significance. This polemic was conducted in his typically rigorous style. Outlining the guidelines to be followed, Che wrote: “We want to make it clear that the debate we have initiated can be invaluable for our development only if we are capable of conducting it with a strictly scientific approach and with the greatest equanimity.”In capitalist society individuals are controlled by a pitiless law usually beyond their comprehension. The alienated human specimen is tied to society as a whole by an invisible umbilical cord: the law of value.37 This law acts upon all aspects of one's life, shaping its course and destiny. The laws of capitalism, which are blind and are invisible to ordinary people, act upon the individual without he or she being aware of it. One sees only the vastness of a seemingly infinite horizon ahead. That is how it is painted by capitalist propagandists who purport to draw a lesson from the example of (Nelson) Rockefeller — whether or not it is true — about the possibilities of individual success. The amount of poverty and suffering required for a Rockefeller to emerge, and the amount of depravity entailed in the accumulation of a fortune of such magnitude, are left out of the picture, and it is not always possible for the popular forces to expose this clearly. (A discussion of how the workers in the imperialist countries gradually lose the spirit of working-class internationalism due to a certain degree of complicity in the exploitation of the dependent countries, and how this at the same time weakens the combativity of the masses in the imperialist countries, would be appropriate here, but that is a theme that goes beyond the scope of these notes.)
In any case, the road to success is portrayed as beset with perils — perils that, it would seem, an individual with the proper qualities can overcome to attain the goal. The reward is seen in the distance; the way is lonely. Furthermore, it is a contest among wolves. One can win only at the cost of the failure of others.
The individual and socialism
I would now like to try to define the individual, the actor in this strange and moving drama of the building of socialism, in a dual existence as a unique being and as a member of society.
39. For Che, socialism could not exist if economics was not combined with social and political consciousness. Without an awareness of rights and duties, it would be impossible to construct a new society. This attitude would be the mechanism of socialist transition and the essential form of expressing this would be through consciousness. In this work, Che analyzed the decisive role of consciousness as opposed to the distortions produced by “real existing socialism,” based on the separation of the material base of society from its superstructure. Unfortunately, historical events proved Che right, when a moral and political crisis brought about the collapse of the socialist system. Among Che's writings on this question are: “Collective Discussion: Decisions and Sole Responsibilities” (1961), “On the Construction of the Party” (1963), “Awarding Certificates for Communist Work” (1964) and “A New Attitude to Work” (1964).40. From early on Che studied the concept of underdevelopment as he tried to define the realities of the Third World. In his article, “Cuba: Historical Exception or Vanguard in the Anticolonial Struggle?” (1961), Che asked: “What is 'underdevelopment'? A dwarf with an enormous head and swollen chest is 'underdeveloped,' insofar as his fragile legs and short arms do not match the rest of his anatomy. He is the product of an abnormal and distorted development. That is what we are in reality — we, who are politely referred to as 'underdeveloped.' In truth, we are colonial, semicolonial or dependent countries, whose economies have been deformed by imperialism, which has peculiarly developed only those branches of industry or agriculture needed to complement its own complex economy.”
I think the place to start is to recognize the individual's quality of incompleteness, of being an unfinished product. The vestiges of the past are brought into the present in one's consciousness, and a continual labor is necessary to eradicate them.39 The process is two-sided. On the one hand, society acts through direct and indirect education; on the other, the individual submits to a conscious process of self-education. The new society in formation has to compete fiercely with the past. This past makes itself felt not only in one's consciousness — in which the residue of an education systematically oriented toward isolating the individual still weighs heavily — but also through the very character of this transition period in which commodity relations still persist. The commodity is the economic cell of capitalist society. So long as it exists its effects will make themselves felt in the organization of production and, consequently, in consciousness.
Marx outlined the transition period as resulting from the explosive transformation of the capitalist system destroyed by its own contradictions. In historical reality, however, we have seen that some countries that were weak limbs on the tree of imperialism were torn off first — a phenomenon foreseen by Lenin.
In these countries, capitalism had developed sufficiently to make its effects felt by the people in one way or another. But it was not capitalism's internal contradictions that, having exhausted all possibilities, caused the system to explode. The struggle for liberation from a foreign oppressor; the misery caused by external events such as war, whose consequences privileged classes place on the backs of the exploited; liberation movements aimed at overthrowing neo-colonial regimes — these are the usual factors in unleashing this kind of explosion. Conscious action does the rest. A complete education for social labor has not yet taken place in these countries, and wealth is far from being within the reach of the masses through the simple process of appropriation. Underdevelopment, on the one hand, and the usual flight of capital, on the other, make a rapid transition without sacrifices impossible.40 There remains a long way to go in constructing the economic base, and the temptation is very great to follow the beaten track of material interest as the lever with which to accelerate development.
There is the danger that the forest will not be seen for the trees. The pipe dream that socialism can be achieved with the help of the dull instruments left to us by capitalism (the commodity as the economic cell, profitability, individual material interest as a lever, etc.) can lead into a blind alley. When you wind up there after having traveled a long distance with many crossroads, it is hard to figure out just where you took the wrong turn. Meanwhile, the economic foundation that has been laid has done its work of undermining the development of consciousness. To build communism it is necessary, simultaneous with the new material foundations, to build the new man and woman.
New consciousness
41Che argued that the full liberation of humankind is reached when work becomes a social duty carried out with complete satisfaction and sustained by a value system that contributes to the realization of conscious action in performing tasks. This could only be achieved by systematic education, acquired by passing through various stages in which collective action is increased. Che recognized that this would be difficult and would take time. In his desire to speed up this process, however, he developed methods of mobilizing people, bringing together their collective and individual interests. Among the most significant of these instruments were moral and material incentives, while deepening consciousness as a way of developing toward socialism. See Che's speeches: “Homage to Emulation Prize Winners” (1962) and “A New Attitude to Work” (1964).That is why it is very important to choose the right instrument for mobilizing the masses. Basically, this instrument must be moral in character, without neglecting, however, a correct use of the material incentive — especially of a social character.41
As I have already said, in moments of great peril it is easy to muster a powerful response with moral incentives. Retaining their effectiveness, however, requires the development of a consciousness in which there is a new scale of values. Society as a whole must be converted into a gigantic school.
In rough outline this phenomenon is similar to the process by which capitalist consciousness was formed in its initial period. Capitalism uses force, but it also educates people in the system. Direct propaganda is carried out by those entrusted with explaining the inevitability of class society, either through some theory of divine origin or a mechanical theory of natural law. This lulls the masses, since they see themselves as being oppressed by an evil against which it is impossible to struggle.
Next comes hope of improvement — and in this, capitalism differed from the earlier caste systems, which offered no way out. For some people, the principle of the caste system will remain in effect: The reward for the obedient is to be transported after death to some fabulous other world where, according to the old beliefs, good people are rewarded. For other people there is this innovation: class divisions are determined by fate, but individuals can rise out of their class through work, initiative, etc. This process, and the myth of the self-made man, has to be profoundly hypocritical: it is the self-serving demonstration that a lie is the truth.
In our case, direct education acquires a much greater importance. The explanation is convincing because it is true; no subterfuge is needed. It is carried on by the state's educational apparatus as a function of general, technical and ideological education through such agencies as the Ministry of Education and the party's informational apparatus. Education takes hold among the masses and the foreseen new attitude tends to become a habit. The masses continue to make it their own and to influence those who have not yet educated themselves. This is the indirect form of educating the masses, as powerful as the other, structured, one.
Conscious process of self-education
But the process is a conscious one. Individuals continually feel the impact of the new social power and perceive that they do not entirely measure up to its standards. Under the pressure of indirect education, they try to adjust themselves to a situation that they feel is right and that their own lack of development had prevented them from reaching previously. They educate themselves.
In this period of the building of socialism we can see the new man and woman being born. The image is not yet completely finished — it never will be, since the process goes forward hand in hand with the development of new economic forms.
Aside from those whose lack of education makes them take the solitary road toward satisfying their own personal ambitions, there are those — even within this new panorama of a unified march forward — who have a tendency to walk separately from the masses accompanying them. What is important, however, is that each day individuals are acquiring ever more consciousness of the need for their incorporation into society and, at the same time, of their importance as the motor of that society.
43. Che discussed the role of the vanguard at key points. First, he defined the vanguard as a necessary element in leading the struggle and within the first line of defense. After the revolution, Che saw the vanguard as providing the real impulse for the masses to participate actively in the construction of a new society; at the head of the vanguard being the party. For this reason, Che occasionally insisted that the revolution was an accelerated process wherein those who play an active role have the right to become tired but not to become tired of being the vanguard.They no longer travel completely alone over lost roads toward distant aspirations. They follow their vanguard, consisting of the party, the advanced workers, the advanced individuals who walk in unity with the masses and in close communion with them.43 The vanguard has its eyes fixed on the future and its reward, but this is not a vision of reward for the individual. The prize is the new society in which individuals will have different characteristics: the society of communist human beings.
The road is long and full of difficulties. At times we lose our way and must turn back. At other times we go too fast and separate ourselves from the masses. Sometimes we go too slow and feel the hot breath of those treading at our heels. In our zeal as revolutionaries we try to move ahead as fast as possible, clearing the way. But we know we must draw our nourishment from the mass and that it can advance more rapidly only if we inspire it by our example.
Despite the importance given to moral incentives, the fact that there remains a division into two main groups (excluding, of course, the minority that for one reason or another does not participate in the building of socialism) indicates the relative lack of development of social consciousness. The vanguard group is ideologically more advanced than the mass; the latter understands the new values, but not sufficiently. While among the former there has been a qualitative change that enables them to make sacrifices in their capacity as an advance guard, the latter see only part of the picture and must be subject to incentives and pressures of a certain intensity. This is the dictatorship of the proletariat operating not only on the defeated class but also on individuals of the victorious class.
All of this means that for total success a series of mechanisms, of revolutionary institutions, is needed. Along with the image of the multitudes marching toward the future comes the concept of institutionalization as a harmonious set of channels, steps, restraints and well-oiled mechanisms which facilitate the advance, which facilitate the natural selection of those destined to march in the vanguard, and which bestow rewards on those who fulfill their duties and punishments on those who commit a crime against the society that is being built.