Chess is rejected many times by workers who do not know because they imagine the heavy duty which means to solve many difficult problems, that it is necessary to work hard and long hours to not get very little.
It is surprising that there are people able to spend thousands of hours in study a game, for in the end not obtain anything. Chess may then seem a game for madmen. But in capitalism, just in case… does not occur the same? Not have one grueling hours of work just to survive? The worker flees both chess and work and prefers to concentrate on simple things. As Marx said “the human becomes animal and the animal in man”. This article arises to elucidate what attitude we have against the work, which is the same as that with chess. In a socialist revolution that we put, head of production and the need to improve our productivity, know how to play chess, know the dialectics of transformation, as well as perform volunteer job openings near me let us reverse the alienation, be more conscious and free, planning our lives.
What is the alienation of labor?
Let’s look at a small quote from Marx that shows in simple manner, how really is our attitude towards work, since we were born in this capitalist society to this day in will finally disappear.
“What is, then, the alienation of labor?” First of all in that labour is external to the worker, i.e., does not belong to its being; that in his work, the worker does not assert, but it refuses; does not feel happy but miserable; It does not develop a free physical and spiritual energy but mortifies his body and ruins his spirit. Why the worker only feels itself outside of work, and work out. It is in one’s own when not working and when you work on one’s own. His work is not, thus, voluntary, but forced, forced labour. That is why it is not the satisfaction of a need, but only a means to meet the needs out of work. Its strange character is clearly evident in the fact that as soon as there is no physical coercion or otherwise flees work as from the plague. External work, the work that it alienates man, is a work of self-sacrifice, of asceticism. Last term, for the worker shows the exteriority of the work that is not yours, but of another, which does not belong to you; in that when it is on it is does not belong to itself, but to another“(Marx, Karl; “Manuscripts economic and philosophical 1844″).
The workman is poorest much more wealth producing, more grows in power and volume production. The worker becomes one cheaper so commodity produced many more goods. The devaluation of the human world grows in direct reason for the valorization of the world of things. The work not only produces goods; It also produces itself and the worker as a commodity, and justly in the proportion in which produces goods in general.
The obrero-mercancia is the slave of his own production. This happens every day of our lives under capitalism. But it has not always been so. It can be said that humanity itself is the work product, Engels shows it in its known the role of work in the transformation of the ape man when he says that “first work, then and with it the word articulated, were the two main stimuli under whose influence the brain of monkey was gradually transformed into human brain“. The category of alienated labour is a great contribution of Marx to understand why it is such an unpleasant despite its enormous importance for life. It is necessary that we look at how to modify this situation, to be happier and that socialist revolution not just give food to the hungry, work for the unemployed and greater dignity, but also achieve this situation in the background: that the work ceases to be a painful obligation, we do only if we receive a good salary to compensate us. Otherwise, never will be communism.
The importance of voluntary work and the new Communist attitude
Lenin stated that the Communist attitude towards labour “is based and increasingly with the passage of time, will be based in the discipline free and conscious of the own workers who have knocked down the yoke of the landlords and capitalists“. Therefore, he stood out as a major initiative the development of volunteer work that made Moscow workers in civil war and who then had systematized in all Russia. They had dubbed their volunteer work as ‘Communist Saturday’. Let’s see:
“‘Communist Saturdays’ are so important because they were initiated by workers who in any way were conditions exceptionally favorable, by workers of various trades and some without any office, simple unskilled workers, who live in ordinary conditions, i.e., extremely difficult.” We all know very well what is the main cause of the decline of the labor productivity which is observed not only in Russia, but in the whole world: is the ruin and misery, irritation and fatigue caused by the imperialist war, disease and malnutrition. The latter, because of its importance, occupies the first place. Hunger: that is the cause.And to end hunger must raise the productivity of labour in agriculture, transport and industry. Is, therefore a kind of vicious circle: to raise labour productivity have to end hunger, and for ending hunger we have to raise the productivity of the work“.”
“We know that in practice such contradictions are resolved, breaking the vicious cycle, producing a radical change in the mood of the masses, with the heroic initiative of certain groups, which often play a role on the basis of this radical change.” The inexperienced workers and railway workers in Moscow are workers who live in extremely difficult conditions. Their food is always poor, and now, before the new harvest, with the general worsening of the food supply, actually die of hunger. And yet, these hungry workers, encircled by the malicious counter-revolutionary propaganda of the bourgeoisie, the Mensheviks and the eseristas, organize ‘Communist Saturday’, work hours extra without any payment, and achieved a huge increase of productivity of work, despite being tired, exhausted and bedridden by poor nutrition. Is this not an extraordinary heroism?“Isn’t this the beginning of a change of transcendental importance?“(V. I. Lenin, a major initiative, 1919).
The argentino-cubano revolutionary Ernesto Guevara was one of the biggest promoters of volunteer system and made him known around the world promoting it with his own example since he understood it as a moral and economic factor, an important element in socialist Cuba economic plan and argued that all leaders should take the lead. The sense of this voluntary sacrifice is that “work must acquire a new status; the mercancia-hombre continues to exist and installed a system that grants a fee for the fulfillment of social duty. The means of production belong to society and the machine is only the trench where the duty is fulfilled. The man begins to liberate their thinking from the annoying fact that meant the need for your animal needs through work. It starts to be portrayed in his work and understand its human scale through the object created, the work carried out. This already not there leave a part of his being shaped sold labor force, which does not belong more, but means an emanation of itself, a contribution to the common life which is reflected; the fulfillment of its social duty“(E. Guevara, socialism and man in Cuba, 1965). A simpler way to put it: “work should be a moral necessity our; the work should be something which we go every morning, every afternoon, or every night, with renewed enthusiasm, with renewed interest. We have to learn to take away work that has interesting or what’s creator, to know the most intimate secret of the machine or the process in which we have to work“(E. Guevara, speech given on December 16, 1963). And on another occasion also pointed out that “the important thing is that a part of the life of the individual that is delivered to the society without waiting for nothing, without compensation of any kind and only in compliance with the social duty” (E. Guevara, speech on May 9, 1964).
Chess, source of joys and challenges
Who has studied and practiced chess knows the joy of work very hard to overcome every day. That is differently against the sacrifice, as when one loves what it does not repair them and gives everything to continue improving and progressing. We can say that chess combines the work, play, art and science. But it has a terrible limitation that means the individual game. Parts are working together it is true, one learns of unrelated items and trained with teachers also it is true, but the chess player has to be hours and hours only on a Board, solving difficult problems.
Among the benefits we can highlight that one learns to take responsibility for their own mistakes. But this can also engender a feeling of great safety (or inferiority, as the case may be) in your own capabilities, which can lead to believe that one is self-sufficient. This individualistic thinking, unfortunately is very common among the Argentine players, so that when a fan of the working class participates in a tournament you can see an environment that is petulant, vain, where many ‘believe it is’ big. It was (and still is) a major challenge for the players in this situation. It is necessary to plan from now different alternatives for it, as it might be to develop volunteer work days to promote chess among the masses, making simultaneous public and split classes, without seeking any economic revenue.
The Soviets made a great effort in that same sense. Already discussed in another article of the “first five-year plan” to organize brigades of players that take chess to factories, schools and rural villages. From the sporting aspect, we can say that in the palaces of pioneers (centres for children and young people encountered in the USSR where the creative work and sports promoted) group in thousands of baby geniuses work is pushed. This was expressed in long hours of training collective, with athletics and swimming, exercises analysis by team of each match and cooperation when they played in international tournaments, making tables for not exhausting is among them.
Robert Fischer was a staunch critic of this stance, calling it unsportsmanlike and be a “trap” by the Russians. Surely that’s why is so valued and featured chess culture of the West.
Furthermore, it is a unique case in history. Bobby really worked 24 hours to improve your chess, never tired of doing so. At age 11 the title of Grand Master International had achieved the title of champion in the United States and the 15 years. He thought since then was the best player in the world and wanted to prove it by obtaining the maximum trophy. But in his path stood dozens of walls, represented by the top Soviet players. It was then that he began to denounce the Communist practices that prevented him to reach the highest level.Let us not forget, McCarthyism and the cold war that surrounded Bobby childhood. He had simply assumed that all the blame was Communists. Over a decade, it happened the same. Fischer was a great candidate, but could not express its maximum level. Until finally, at the end of the Decade of the 60s he admitted himself that should improve the own chess and was able to overcome. In 1970 he beat on Taimanov and Larsen (two of the best players in the world) to Tigran Petrosian (former world champion) and six points ahead by four points. This last match was important for chess in our country history, because it was held in the teatro Municipal General San Martín during the 30 days of September and 19 October 1971.Crowds met chess and went to watch the best games in the world.
Yes, Fischer had the chance to contest his awaited World Championship. We saw a victory of Spassky, where the champion sacrificed material to quickly mobilise his army. Now we will see a decisive game for the fate of the match, where the Challenger prevails masterfully and creates a gem of art.