Francis Fukuyama took the static, metaphysical interpretation of the development history one step further when he declared the neoliberal dream of the End of History following the illegal dissolution of the Soviet Union. The idea of the End of History is that society has essentially developed as far as it will. What we have today is what we will have forever—capitalism, rich and poor classes, inequality, imperialism, hunger, climate disaster, and more. Much to the dismay of the imperialists, history has not stopped developing. Massive strides have been made over the past 30 years in all five existing socialist countries today.
History has not ended, nor can it possibly end.
— Xi Jinping
A common myth perpetuated by the ruling class is that human nature is inherently greedy—the belief that human nature is static and isolated. Human nature, just like history and all other things, is not static nor isolated. Human nature is closely related to our material conditions. Today, a large amount of greed exists, because capitalism encourages and rewards and encourages competition, greed, and exploitation. If we were to look at a snapshot of human nature in pre-class society we see a much different picture; human nature was more harmonious. The material reality, the conditions we live under, heavily influence our thoughts and mentalities. Human nature is what it is today because of generations of exploitation. As society develops toward socialism and then communism, human relations will change from highly exploitative to highly cooperative, societal development always continues. Our current society was not built in a day nor will it be fixed in one, but over time our society and its members will work for the benefit of everyone—not just the ones that own businesses and factories.
In class society, everyone lives as a member of a particular class, and every kind of thinking, without exception, is stamped with the brand of a class.
— Mao Zedong
Another impact of the metaphysical, stagnant thought that there have always been rich and poor classes is that the working class feels powerless to change their oppressed situation—C’est la vie! Metaphysically, the thought of only rich/poor classes existing is the concept that something is one thing—it cannot and will not be another, the only changes possible are quantitative changes within each class. The reality is completely different—the working class has all the power to change their conditions. Workers are not taught what they are capable of, they do not learn of the revolutionary successes of the masses around the world over the past centuries and the successes that continue today. Qualitatively transforming the class structure from oppressed worker into the oppressor of the capitalists, a phenomenon referred to as the Dictatorship of the Proletariat, paves the way to the dissolution of all class society. The only events that workers see, especially recently, are ever-rising corporate profits and individuals’ actions driving history—making the workers think that the only way to change their situation is by attempting to join the bourgeoisie themselves. “No one wants to work anymore” and “work harder” are two common tropes that are hurled at the working class, making them think that the situation is just or acceptable simply because they have not seen any different in their lifetimes.
The bourgeoisie controls the narratives, and they do so in a way that reinforces and protects their rule. The masses are taught to think metaphysically—that things are stagnant, unchanging, and isolated. Understanding the tactics of the bourgeoisie is necessary for Communists to be able to identify, combat, and counter the bourgeois narrative. Marxism shows, and history proves, that being oppressed by the bourgeoisie is not all there is to life, that human nature truly can change, and that a better world is possible.