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Transformarelmundo2 Davidson.Pdf NEIL DAVIDSON TRANSFORMAR EL MUNDO Revoluciones burguesas y revolución social Prólogo de JOSEP FONTANA Traducción de JUANMARI MADARIAGA PRESENTE & PASADO 001-960 Libro Tranformar mundo.indb 5 29/07/2013 16:08:47 ÍNDICE Nota sobre las reproducciones............................. 9 Prólogo de Josep Fontana ............................. 13 Prefacio............................................. 17 primera parte PREHISTORIA: PERCEPCIONES Y LIMITACIONES 1. El concepto de «revolución»: De la tradición a la modernidad ................................ 33 2. Interpretación de las revolucionesPRESENTE inglesas: Hobbes, Harrington y Locke ..................... 55 3. Desarrollo por etapas: Los& fisiócratas franceses y la escuela histórica escocesa ................... 80 4. La teoría americana de la revolución política ....................................... 103 5. Las contradicciones de la Revolución Francesa (1): Barnave y sus contemporáneos ................... 114 6. Las contradicciones de la Revolución Francesa (2): Burke y sus críticos ............................. 126 7. LaPASADO burguesía y el concepto de revolución social: De la consolidación a la abdicación .............. 149 segunda parte ORÍGENES, DESARROLLO, ORTODOXIA 8. Marx y Engels (1): Entre la Ilustración y el materialismo histórico, 1843-1847............. 181 9. Marx y Engels (2): La revolución burguesa en la teoría y en la práctica, 1847-1852 ............ 209 001-960 Libro Tranformar mundo.indb 955 29/07/2013 16:10:18 956 transformar el mundo 10. Marx y Engels (3): Transiciones, revoluciones y agentes después de 1852 ........................ 235 11. El marxismo clásico (1) 1889-1905: La revolución burguesa según la visión del mundo socialdemócrata................................ 275 12. El marxismo clásico (2) 1905-1924: El crisol ruso . 298 13. El nacimiento y consolidación de la ortodoxia: 1924-1940 ...................................... 366 14. El marxismo clásico (3) 1924-1940: Repensando la revolución burguesa – estrategia, historia, tradición ...................................... 404 tercera parte REVISIONES, RECONSTRUCCIONES, ALTERNATIVAS 15. Revisionismo: Nunca hubo una revolución burguesa....................................... 483 16. De la sociedad a la política; del acontecimiento al proceso .....................................PRESENTE 535 17. «El sistema-mundo capitalista» ................... 555 18. «Relaciones sociales de &propiedad capitalistas» .... 571 19. «Consecuencialismo»............................ 614 cuarta parte LA ESPECIFICIDAD DE LAS REVOLUCIONES BURGUESAS 20. Entre dos revoluciones sociales.................. 693 21. PrerrequisitosPASADO para la propagación de las revoluciones burguesas ......................... 721 22. Criterios de consumación........................ 815 Epílogo: Reflexiones en un cementerio escocés ................ 893 Notas y bibliografía: consultar en www.pasadopresente.com...... 929 Índice de nombres ..................................... 931 001-960 Libro Tranformar mundo.indb 956 29/07/2013 16:10:18 1 EL CONCEPTO DE «REVOLUCIÓN» : DE LA TRADICIÓN A LA MODERNIDAD La primera vez que Karl Marx utilizó el concepto de «revolución bur- guesa» fue en 1847.1 Generalizando a partir de acontecimientos ante- riores en los Países Bajos, Inglaterra y especialmente Francia, Frie- drich Engels y él lo aplicaron tanto a esos ejemplos históricos como a la situación que se vivía en su nativa Alemania, donde parecía inmi- nente una revolución.2 Durante los doscientos años anteriores distin- tos pensadores burgueses habían expuesto con frecuencia cada vez ma- yor versiones menos desarrolladas de ese concepto, tratando de explicar, retrospectiva o programáticamente,PRESENTE por qué su clase tenía derecho a tomar el poder político mediante la violencia revoluciona- ria, y esa filiación intelectual no tenía,& por otra parte, nada de extraor- dinario: los conceptos empleados por los fundadores del materialismo histórico solían surgir del estudio de la obra de sus predecesores bur- gueses y sus contemporáneos socialistas, lo que Lenin llamaría más tarde sus «fuentes y componentes»: «la filosofía alemana, la economía política inglesa y el socialismo francés».3 El origen y naturaleza de esos conceptos variaba de un caso a otro. La «teoría del valor-trabajo» era, además de una crítica del concepto de valorPASADO utilizado por los economistas políticos Adam Smith y David Ricardo, un intento de consolidar y desarrollar sus percepciones sobre una base científica más sólida.4 La «dictadura del proletariado» era en cambio una idea totalmente nueva, formulada tras el fracaso de las re- voluciones de 1848-49 con intención de contraponer la concepción que Marx tenía del socialismo como autogobierno colectivo de toda la clase obrera al modelo preconizado por Auguste Blanqui de un gobier- no elitista de un puñado de conspiradores revolucionarios.5 El origen de la «revolución burguesa» englobaba ambos tipos de respuesta. Como la teoría del valor-trabajo, representaba una ampliación y pro- 001-960 Libro Tranformar mundo.indb 33 29/07/2013 16:08:50 34 transformar el mundo fundización de un concepto ya existente al que no se había dado nom- bre hasta muy recientemente; como la dictadura del proletariado, fue fruto de una intervención política en aquel mismo periodo, en el que distinguir dos tipos diferentes de revolución social y clarificar la rela- ción entre ellas era de importancia práctica inmediata para el movi- miento obrero. Sin embargo, a diferencia de esos dos conceptos, el de la revolución burguesa no fue desarrollado con mucho detalle por los propios Marx y Engels. Los historiadores revisionistas, sobre todo de la Guerra Civil In- glesa y la Revolución Francesa, rechazan el concepto de revolución burguesa arguyendo que Marx y Engels trataron retrospectivamente como revoluciones sociales acontecimientos que sus predecesores teó- ricos contemplaban de forma muy diferente, al menos antes de la Re- volución Francesa y quizá incluso después.6 De hecho, no obstante, los pensadores de la Ilustración desarrollaron una comprensión mate- rialista del cambio social revolucionario mucho antes de la Revolución Francesa. En este contexto, para entender el concepto de revolución burguesa heredado y desarrollado por Marx y Engels puede servir de ayuda el consejo ofrecido por Antonio Gramsci en relación con la obra de Benedetto Croce: PRESENTE Si uno desea estudiar el nacimiento& de una concepción del mundo que nunca fue expuesta sistemáticamente por su fundador (y cuya coherencia esencial hay que buscar además, no en cada escrito individual, ni siquiera en toda una serie de escritos, sino en todo el desarrollo de la obra intelec- tual multiforme en la que están implícitos los elementos de esa concep- ción) hay que realizar antes un detallado trabajo filológico preliminar. [...] Es necesario, antes de nada, reconstruir el proceso de desarrollo in- telectual del pensador en cuestión a fin de clarificar los elementos que iban a permanecer estables y «permanentes»; con otras palabras, aquellos quePASADO fueron asumidos o adaptados como pensamientos propios, distintos y superiores al «material» que había estudiado anteriormente y que le sirvió como estímulo. Solo esos elementos forman parte esencial del pro- ceso de desarrollo.7 Hay sin duda ciertos peligros a evitar en el discernimiento de los «elementos estables y permanentes» que iban a entrar a formar parte del pensamiento de Marx y Engels. Una de las características de lo que Perry Anderson llama «tradición marxista occidental» fue la tendencia a complementar el materialismo histórico con conceptos extraídos, 001-960 Libro Tranformar mundo.indb 34 29/07/2013 16:08:50 el concepto de «revolución» 35 bien de pensadores anteriores que no eran en absoluto «fuentes y com- ponentes» del marxismo, o de contemporáneos de Marx y Engels que se unieron a tradiciones intelectuales muy diferentes.8 Spinoza desem- peñó ese papel para Althusser, Rousseau para Colletti, Pascal para Goldmann y Leopardi para Timpanaro. Pero si pensamos en el papel desempeñado por Darwin para Kautsky, por Hegel para Lukács y por Maquiavelo para Gramsci, es evidente que la tradición marxista clásica no era inmune a esa misma tendencia. En cada caso, la búsqueda de soluciones premarxistas o no-marxistas a problemas contemporáneos mostraba una renuencia a aceptar que el marxismo hubiera trascendi- do por completo posiciones anteriores. No es mi intención, por tanto, ofrecer la obra de James Harrington, Sir James Steuart o Antoine Bar- nave, por ejemplo, como un nuevo conjunto de complementos necesa- rios para completar la tradición marxista, ya que, aunque considero a esos tres pensadores los teóricos más importantes de la revolución so- cial en general hasta Marx y Engels, su obra a ese respecto ha quedado ya subsumida en el materialismo histórico. Sin embargo, dado el es- fuerzo de recientes modas intelectuales por negarlo o por reconocerlo únicamente como algo a lamentar, ningún estudio de este tipo podría eludir un examen de su contribución. EsPRESENTE evidente que se podría decir mucho más sobre el pensamiento político de esas y otras figuras men- cionadas más adelante, tanto en general& como en relación con la for- mación del marxismo; pero aquí solo me ocuparé de su contribución al desarrollo del concepto que acabó denominándose «revolución bur- guesa». La importancia relativa atribuida habitualmente a otros auto- res en las historias convencionales del pensamiento político no tienen por tanto una correspondencia exacta con su importancia para
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