This is taken from the book “Our Philosophy” by Bakir al-Sadr
Let us begin with the capitalistic democratic system. Thin system puts an end to a kind of injustice in economic life, to dictatorial rule in political life, and to the stagnation of the church and its ideational life. Capitalistic democracy tightened the reins of power and influence for a new group of rulers that replaced earlier ones, and adopted the same social role played by their predecessors, but used a new style.
Capitalistic democracy is based on unlimited confidence in the individual, and in the fact that the individual’s personal interests naturally ensure the interests of society in various areas. The idea of such a state is that it seeks to protect the individuals and their personal interests. Therefore, it is not permissible for it to go beyond the limits of this purpose in its activities and in the fields of its operations. The capitalistic democratic system can be summed up in the declaration of the four types of freedom: political freedom, economic freedom, ideational freedom and individual freedom.
Political freedom dictates that the words of every individual be heard, and that his evaluation of the general life of the nation be respected, [as in] laying down the nation’s plans in its legislation6, and in assigning the powers entrusted with its defense. This is because the social system of a nation and its ruling organization is a maser directly related to the life of every one of its individuals and has a great influence on his happiness or misery. It is, therefore, natural that every individual has the right to participate in constructing the system and government.
If the social condition is, as we have already stated, a matter of life and death and a matter of happiness and misery for the citizens to whom the laws and general systems are applied, it is then also natural not to evolve its responsibility upon an individual or a specific group of individuals, regardless of circumstance, as long as there is no individual above emotions and errors because of his unblemished intentions and his weighty mind.
It is necessary, therefore, to advocate complete equality of political rights among all citizens; for all citizens are equally subject to the effects of social conditions, and equally submit to the requirements of legal and executive powers. It is on the basis of this [equality] that the right to vote and the principle of a general election were established. These ensure that the ruling organization, in all its powers and members, comes from the majority of citizens.
Economic freedom relies on confidence in a free economy, and is determined to open all channels [of opportunity] and to prepare all fields. In the economic field the citizen is permitted ownership of both consumption and production. This productive ownership, from which capital is formed, is available to all people equally, without limitation or restriction, and to all of them equally. Thus, every individual has the full freedom to pursue any approach and to take up any path for acquiring, enlarging and multiplying his wealth in accordance with his personal interests and benefits.
Some of the defenders of this kind of economic freedom make the following claims. Firstly, the laws of political economy that are naturally concordant with general principles insure the happiness of society and the retention of its economic balance. Secondly, personal interest, which is a strong incentive and a real goal of the individual in his work and activity, is the best insurance of the general social welfare. Thirdly, the competition that takes place in the free market as a result of producers and merchants exercising their equal right to economic freedom is alone sufficient for realizing the spirit of justice and fairness in the various contracts and deals. Thus, natural economic laws almost mechanically intervene – for example, to conserve the normal price level. That is, if the price becomes higher than its normal and just limits, the demand falls, in accordance with the natural law that dictates that a rise in price affects the fall in demand, and that the fall in demand leads, in rum, to a lowering of the price, in order that another natural law is satisfied. The fall in demand persists in this fashion, until it brings the price down to its previous level. With this, deviation is eliminated [in the long run].
Personal interest always requires the individual to think of ways to increase and improve production, while decreasing its cost and expenses. This fulfills the interest of society, when at the same time it is also considered something proper to the individual.
Competition naturally requires the fixing of the prices of goods and the salaries of employees and service personnel justly, and free from wrongdoing and prejudice. For every salesman or producer is weary of raising the price of his goods or lowering the salaries of his employees, because others, including salesmen and producers are competing against him.
Ideational freedom dictates that people must have a life of ideological and doctrinal freedom. That is, they must be able to think in any manner that they see fit and that appeals to their intellects; and uphold whatever [views] they have arrived at as a result of their own efforts or the inspiration of their desires and inclinations, without being hampered by the government. It also dictates the freedom of expressing one’s thoughts and doctrines and of defending one’s points of view and interpretations.
Individual freedom expresses the liberation of the personal conduct of a human being from various kinds of pressures and limitations. Thus, he has control over his will and its development in accordance with his own desires, regardless of the complications and consequences that may occur as a result of his exercise of this power over his personal conduct, as long as his power does not conflict with others’ powers over their conduct.
Hence, the final limit on the individual freedom of everyone is the freedom of others. Thus, unless the individual misuses this kind of freedom, he will not be harmed by living in any manner he pleases, and pursuing the various habits, traditions, slogans and rituals that he seeks to enjoy, because it is a matter of his existence, his present and his future. As long as he has this existence, he has the power to manage it as he wishes.
Religious freedom in the opinion of capitalism that calls for it is nothing but an expression of ideational freedom in its doctrinal form, and of the individual freedom in the practical form, that is related to slogans and conduct.
One can conclude from this exposition that a major ideological point in this system is that, as mentioned, the interests of society are embodied in the interests of individuals. Thus, the individual is the basis on which the social system must be established. The good state is that organization that can be used for the service and for the sake of the individual, and that is a strong instrument for preserving and protecting his interests.
These are the basic principles of capitalistic democracy due to which a number of revolutions have occurred, and for whose sake many people and nations struggled under leaders who, whenever they spoke of this new system and enumerated its advantages, it was [as though] they described the heavens with its paradise and its happiness, as well as the liberty, well-being, dignity and richness that it promises.
Later on, a number of amendments were added to this kind of democracy, but they did not affect its innermost substance. Rather, it continued with its most important principles and fundamentals.
The Materialistic Tendency in Capitalism
It is clear that this social system is a purely materialistic system that people adopted, separating themselves from their source and final end, and limiting themselves to the beneficial side of their material life. People adopted [this system] along these lines.
But this system, which was at the same time full of a tyrannical materialistic spirit, was not established on a materialistic philosophy of life and a detailed study of it. Life in the social atmosphere of this system was separated from any relation external to the limits of material things and benefits. However, setting up this system did not assume a complete philosophical comprehension of this process of separation. I do not mean by this that the world did not have schools of the materialistic philosophy and defenders of it. Indeed, an advent of the materialistic tendency resulted from the influence of the empirical mentality that had prevailed ever since the Industrial Revolution. Its prevalence was due firstly to the intellectual spirit of doubt and confusion that was caused by the change in opinion concerning a number of notions chat were considered among the clearest and most sound truths; and secondly the spirit of rebellion and anger against the alleged religion that caused thoughts and intellects to stagnate, appealed to wrongdoing and power, and supported social corruption in every battle is waged against the weak and the persecuted.
These three factors helped materialism arise in many Western mentalities. All of this is true, but the capitalistic system does not center on a materialistic philosophical notion of life. This is a contradiction and a failure; for the social consideration of life is linked to the reality of life, and is not case in a sound form unless it is established on a central basis that explicates life, its reality and its limits. The capitalistic system lacks this basis. It involves in its innermost spirit deceit and misguidance, speed and impatience, since it freezes the actual situation of life, and studies the social conditions in isolation from it. This is so, in spite of the fact that the essence of the ideological standard for the
system [was] from the very beginning defined by its view of the reality of life that supplies society with social material – this being the relations exchanged among people – of the method of its understanding this reality, and of discovering its secrets and values. Thus, if humankind existed on this planet due to the skill of a governing and protective power who knew of their secrets and mysterious affairs, their expressions and details of their lives, and took charge of organizing and guiding them, it is then natural that in orientation and style of living, they would submit to this creative power, since it is more discerning of their affairs, more knowledgeable of their reality and with loftier intentions, and is more moderate than they are.
Further, if this limited life is the beginning of an attempt to reach an eternal life that proceeds from this present one, is colored by its style, and has standards that depend on the degree of moderation and loftiness shown in this life, then it is natural to organize the present life in a way [befitting] to the initial stage of a life free from destruction, and to establish it on both spiritual and material principles.
Hence, the issue of faith in God and life’s origin in Him is not a purely intellectual issue unrelated to life and isolated from the fields of life, nor is it something for which separate methods and rules must be enacted, while ignoring and setting aside the issue of life. Rather, it is an issue related to the mind, to the heart and to life together.
Capitalistic democracy itself offers evidence for the relation of faith to life in the idea that this system is presented on faith in the absence of an individual or a group of individuals who have attained a certain degree of infallibility with respect to their intentions, inclinations, opinions and interpretations that makes it possible to entrust them with the social affairs [of the people] and to rely on them for establishing a good life for the nation. But there is no room for this basis [of faith], nor does it make any sense, except if it is grounded in a purely materialistic philosophy chat does not admit the possibility that the system proceeds from anything other than a limited human mind.
Thus, the capitalistic system is materialistic in every sense of the term. It either internalizes materialism, while lacking the courage to declare its being linked to it and based on it; or it is ignorant of the extent of the natural link between the actual and social situations of life. Due to this, capitalistic democracy is devoid of the philosophy on which every social system must rest. In a word, it is a materialistic system, even though it is not based on a dearly outlined materialistic philosophy.
The Position of Ethics in Relation to Capitalism
Because the capitalistic system was filled with the spirit of materialism, morality was removed from the picture. It was nowhere to be found in the system. Put more correctly, its notions and criteria underwent a change. The individual interest was declared as the highest objective, and all kinds of freedom as means for fulfilling that kind of interest. This resulted in most of the severe trials, catastrophes, tragedies and misfortunes that the modern world has experienced.
Supporters of capitalistic democracy may defend this system’s perspective on the individual and his personal interests by saying that the individual’s aim is in itself a fulfillment of the social interest, and the results that morality achieves by its spiritual principles are achieved in a capitalistic democratic society, yet not by way of morality, but by way of having and serving individual motives. For when a human being performs asocial service, he also fulfills a personal interest, since he is a part of the society for whose sake he works. Moreover, when he rescues the life of an individual in danger, he, too, derives a benefit from chat, since the [redeemed] living individual will perform a service for the social organization. Thus, the rescuer regains a portion of this service. Hence, the personal motive and beneficial sense are sufficient for providing and securing the social interests since, in the last analysis, these interests are reduced to personal interests and individual benefits.
This defense is closer to vivid imagination than to evidence. Imagine for yourself if the practical criterion in life for every individual in the nation ware the fulfillment, on the largest scale and for the longest term, of his benefits and personal interests, and if the state provided the individual with freedom, glorified him without reservation or limit, how would these individuals define social action? Further, how could the linkage of social welfare to the individual suffice for directing an individual to the anions called for by ethical values when many of these actions do not benefit the individual? If, on the other hand, it happens that such actions involve some benefit (to the individual) since he is a member of society, that slight benefit, which is not grasped by a human being except by means of analytical scrutiny, is often rivaled by the absence of immediate benefits or personal interests that find their assured attainment in freedom. Thus, the individual abolishes any ethical scheme or spiritual consideration for their sake.
The Tragedies of the Capitalistic System
If we wished to present the links in the chain of social tragedies that resulted from this system, which is neither well studied, nor philosophically based, there would be no room for doing so in the space designated for the present discussion. Because of this, we will [only] make a brief allusion to this point.
The first of these links is the following. The majority governed the minority, their vital interests and affairs. Political freedom meant that the majority had the prerogative to lay down the system and its laws, as well as their management. Let us imagine that the group which represents the nation’s majority seizes the reins of power and legislation, and adopts the capitalistic democratic mentality which is purely materialistic in its orientation, inclinations, purposes and desires. What then would be the fate of the other group? Or what life would you expect for the minority under laws legislated with the majority and the preservation of its interests in mind? Would it be strange for the majority to legislate laws, particularly in light of its own welfare, to neglect the welfare of the minority, and to turn toward fulfilling its desires in a manner unjust to others? Then who would preserve the minority’s vital structure, and defend it against injustice, if personal interest is the [sole] concern of every individual, and if the majority’s social mentality lacks the notion of spiritual and moral values? It is natural that under (this) system, the despotic rule continues as before, and that the phenomena of manipulation and neglect of the rights and interests of others persist in the social atmosphere of this system as they did in the old social atmosphere. Put briefly, the difference [between the
present and the old systems] is that neglect of human dignity arose [in the older systems] because of individuals in the nation; while in the present system, it arises because of groups that represent majorities in relation to minorities. [But] the totality [of these minorities] constitutes a large number of people.
I wish the matter ended there. (Had it not gone beyond that) the tragedy would have been less and the stage would have witnessed more laughter than tears. However, the matter became more grave and intense after that, when the economic issue arose in this system. Thus, it determined the economic freedom along the lines discussed earlier. It allowed various methods and kinds of [acquiring] wealth, regardless of how exorbitant the wealth is, and regardless of how deviant it is in its methods and reasons. It also secured the realization of what it had advocated at the same time as the world witnessed a great industrial revolution, and when science became the product of the birth of the machine that changed the face of industry and swept away manual labor and the like. Thus, bountiful wealth came to a minority of the nation’s individuals who were given the opportunity to utilize the modern means of production, and who were supplied by unlimited capitalistic freedom that provided sufficient assurances for exploiting these means of production and benefiting from them to a great extent, as well as for destroying many groups in the nation whose industry was swept away and whose lives were shaken by the steam engine, and who found no way to stand steadfast in the face of this storm, as long as the lords of modern industries were armed by economic freedom and the rights to the glorified freedom of these industries. The scene became the sole province of an elite of the lords of industry and production. The middle class became smaller and grew closer to the general lower class. This left the destroyed majority at the mercy of that elite whose thoughts and considerations were consistent with the capitalistic democratic method only. It was natural for this wealthy elite to withhold compassion and charity from this large group of people, in order to keep them in the abyss and deny them a share in the elite’s own exorbitant profits. Why should the elite not do so, as long as the ethical criteria are benefit and pleasure; as long as the state secures for them absolute freedom of action; and as long as the capitalistic democratic system has no room for a moral philosophy of life and its specific concepts?
The issue must, therefore, be studied in a manner inspired by this system. These powerful persons exploit the majority’s need for them, and their life supports. Thus, those who were capable were required to work in the elite’s fields and factories for an extremely long time; and for salaries sufficient only for the necessities of life.
This is the pure reasoning of benefit. It was natural for the elite to adopt it, thus dividing the nation into a group of immense wealth and a majority in the deep abyss.
Here, the political right of the nation is crystallized once again in a different form. Even though equality of political rights among individual citizens, for example, was not erased from the records of the system, nevertheless, after such tremors, it was nothing other than a figment of the imagination or a mere thought. For when economic freedom records the results that we have presented, it leads to the abominable division, Mentioned above. Further, it would itself be in control of the situation and of the reins of power, and would overcome the political freedom confronting it. Thus, by virtue of its economic position regarding society, its capacity for utilizing every means of propaganda, and its ability to buy defenders and aids, the capitalistic group has the upper hand over key positions13 in the nation. It assumes power in order to exploit it for its own welfare and for the pursuit of its aims. Legislation and the social system come under the control of capitalism when, according to democratic notions, they are the right of the nation as a whole. Thus, in the last analysis, capitalistic democracy is reduced to rule by a privileged minority, and to power used by a number of individuals to protect their existence at the expense of others. This they do by means of the benefit mentality which they derive from capitalistic democratic thought.
We arrive now at the most abominable link in the tragedy played by this system. Those gentlemen in whose hands the capitalistic democratic system places full power and to whom it supplies every force and capacity, will extend their vision -inspired by the mentality of this system – to wider horizons. Also, inspired by their welfare and aims, they will feel in need of new areas of power. Two reasons account for this. First, the availability of production depends on the extent of the availability and abundance of raw materials. Thus, he who has a large share of such materials also has productive capacities chat are large and strong. Such materials are spread all over the vast, God-given earth. If it is necessary to obtain them, it is necessary to control the land that has them, in order to absorb and exploit them.
Second, the intensity and strength of the movement of production motivated, on the one hand, by the protection of profit and, on the other hand, by the fall in the standard of living of many citizens due to the materialistic ambitions of the capitalistic group and its domination over the rights of the general public through their self-interested methods which make the citizens incapable of purchasing and consuming products create big producers who are greatly in need of new markets to sell the surplus products existing in the markets. Finding such new markets means chinking of a new country. Thus, the issue is studied with a purely materialistic mentality. It is natural for such a mentality whose system is not based on spiritual and moral values, and whose social doctrines admit no ends except those that bring pleasure to this limited life in various delights and objects of desire, to see in these two reasons a justification or a logical formula for assaulting and dishonoring peaceful countries, in order to control their fate and their large natural resources, and to exploit their wealth to promote surplus products. All of this is reasonable and permissible, according to the notion of individual interests on which the capitalistic system and the free economy are based. From there, gigantic materialism proceeds to raid and fight, to restrict and shackle, to colonize and exploit in order to please the appetites and to satisfy the desires.
Reflect on how much the human race has suffered from the calamities of this system due to its materialistic spirit, form, tactics and purposes. This is so, even though it does not center on a well-defined philosophy which is in agreement with that spirit and form, and concordant with such tactics and purposes, as we have pointed out.
Estimate for yourself the lot of a society established on the basis of this system and its conceptions of happiness and stability. In this society, mutual love and confidence, real merry and compassion, as well as all good, spiritual tendencies art totally absent. Thus, in it the individual lives feeling that he is responsible for himself alone, and that he is endangered by any interests of others that may cash with his. It is as if he is engaged in a constant struggle and a continuous fight, equipped with no weapons other than his personal powers, and provided with no purposes other than his personal interests.
