The Third World War, which is being waged on the invisible fronts of the world, is no longer just a struggle for hegemony between states. The market fight between global capital and its local collaborators is turning into a new clash of civilization that determines the fate of humanity. This conflict is taking shape beyond land, borders and armies; over financial flows, data networks, digital money systems and energy corridors. Capitalist Modernity, while presenting itself as a “new phase”, is in reality weaving a new chain of domination that has been drawn into the collective memory of humanity. This chain is a civilizational engineering that colonizes the mind of the individual, reshapes the fabric of society and links the functioning of States to global financial centers. This is why today's conflict is not just an economic competition, but a historical showdown between two modernities that will determine the future of humanity.
This war waged by global capital against its domestic collaborators is causing the masses of the people to pay a heavy price. The war is no longer waged in the shadow of tanks, but under the cold neon lights of data centers. While the invisible shackles of digital finance encircle the lives of societies in all areas, even cryptocurrencies, which were introduced on the stage with the promise of freedom, have turned into a new version of the old games of global capital. While Bitcoin and similar digital money systems give hope to the masses with the rhetoric of decentralization, in reality they muddy the political and ideological foresight of society with the desire for disorganized, individualistic and shortcut wealth. This process generates insecurity, chaos and directionlessness at the grassroots of the collaborationist states and serves global capital to position itself as the “savior”. Thus, society is distanced from its historical reflexes and drawn into the culture of digital addiction.
The main tools of this period are the dissemination of Tele-Vole culture, the capsizing of society through technological speculation, and the disintegration of the individual's mental integrity through promises of new addictions. State-sponsored digital currencies, global stock exchange platforms and algorithmic investment models accelerate the circulation of capital and tighten the control of society. Banking capital is breaking away from classical credit relations and establishing a new hegemony through data mining, artificial intelligence-supported risk analysis and global insurance networks. Insurance companies are pricing the climate crisis, pandemics and wars as “risk opportunities”. Capitalist Modernity has created an aesthetic of barbarism that puts even human suffering on the stock exchange. This aesthetic commodifies suffering, transforms poverty into an investment instrument and turns even the most fragile moments of humanity into raw material for capital accumulation.
The domestic partners of global capital are no longer just economic intermediaries, but the carriers of a vast network that extends from media monopolies to the security bureaucracy, from political powers to academic circles. Although this network seems to be gaining the trust of the society, in reality, it is putting it in a tighter grip. While national sovereignty is mortgaged to global financial centers, the State is turning into the security guard of capital, not of the people. The rise of authoritarian governments is not a coincidence, but a domestic manifestation of the political needs of global capital. Therefore, today's repressive policies cannot be explained solely by domestic dynamics, but are the natural outcome of the new comprador order that global capital has established to protect its own interests.
Democratic Modernity and the Peoples' Historical Response
The global attack of Capitalist Modernity imposes a new historical task on Revolutionary-Socialist movements. Taking the struggle out of the narrow framework of national borders and moving it to a global level of organization is no longer a choice, but a necessity. Because capital is global, technology is global, war is global, exploitation has become a global mechanism. While feudal structures were transformed by capital in the First World War, collaborator capital was strengthened in the Second World War. The Third World War is a move to get rid of the collaborators and establish a unicentered world order of capital. For the Labor Front, which has witnessed this process, global organization is a necessity that cannot be postponed. The organization of the oppressed peoples, the poor and the working people in line with their class interests will be decisive in this historical turning point.
The globalization of labor requires first of all a detailed consideration of the updated strategic horizon of the Marxist-Leninist line. Marxist-Leninist ideology is still the most powerful theoretical tool for analyzing the structural crises of capitalism, but the organizational forms of the 20th century cannot keep up with the digital speed of the 21st century. Therefore, the primary task of revolutionary movements is to re-establish international solidarity through digital networks, to integrate grassroots organizing with the needs of contemporary life and to develop a decentralized but coordinated organizing model. Communal economy, cooperative networks and collective production models must be connected on a global scale against the atomizing effect of tele-vole culture. Political struggle must be integrated with the social base; the ultimate determinism of the Labor-Capital contradiction must be made visible again in the spiritual shaping of society.
The lowest form of organization of Democratic Modernity begins with the construction of a communal life that spreads from the individual to society. This model proposes a collective, egalitarian and libertarian social order against the individualistic, competitive and hierarchical structure of Capitalist Modernity. The cornerstones of this model are strengthening communal production and sharing, protecting ecological habitats, promoting biotic agriculture, moving away from industrialized packaged foods and developing a social consciousness that keeps one's own living space clean. Women's freedom must be at the center, because women's labor is the main vessel that carries the cultural continuity of society. Local assemblies and grassroots democracy must be strengthened to rebuild society's lost self-confidence. The right of peoples to self-governance is an indispensable principle of this model. Democratic Modernity is the historical defense reflex of humanity against the destruction caused by capitalist modernity.
The dogfight between global capital and its collaborators is actually a process of its weakening. This situation has accelerated the objective conditions for revolution. The silence of society is a harbinger of the coming social explosions. Although the revolutionary process in each country depends on its own unique conditions, the social balances of the global society will lead to the evolution of political consciousness through populist organizations. While the economic crisis, class contradictions and the loss of legitimacy of the State constitute the objective conditions; organized power, level of consciousness and political leadership complement the subjective conditions. When these two conditions are combined, the doors of social transformation are opened. Democratic Modernity strengthens both the theoretical and practical grounds of the revolutionary process by offering an organizational model that combines these two conditions.
Today, humanity stands at a crossroads between Capitalist Modernity and Democratic Modernity. On the one hand, the digital surveillance order of Global Capital, and on the other, the model of communal solidarity where peoples determine their own destiny. While Capitalist Modernity commodifies life, Democratic Modernity liberates life. While Capitalist Modernity produces war, Democratic Modernity builds the social ground for peace. The direction in which the future will take shape will be determined by the determination of organized popular forces. Society must stand up again with all the experiences accumulated in its historical memory; it must develop a strong will to organize by comprehending how the riches of the individual, nature and social life have been taken away. When the man of science meets historical consciousness as a member of his own class, he will unite all his identities under a single identity of humanity. It should not be forgotten that a human being is a human being with rights.