Civil Society in Cuba

According to the Marxist concept of society, it is paramount to analyze the term "political organization of society", which is the expression of civil society as a whole.

If we continue approaching the Marxist perspective, the origin of political organization of society lies on the division of society in antagonist classes, which leads to the differences in social and political life, and new social relationships appear: political and juridical, with their own organizations and institutions (State and political parties), which are founded in order to conquer power. Thus , the political organization of any society divided into classes is defined as "the system of institutions and organizations that regulate political relationships among classes, nations and States". (Konstantinov, F. Fundamentos de la filosofÐ"­a marxista-leninista, Parte II, Materialismo histÐ"Ñ-rico, De. Ciencias Sociales, La Habana, 1968, p. 149).

As to other Marxist authors, the political organization in its narrow meaning represents the "system of the dictatorship of the dominant class", and in its widest meaning it represents "all who take part in the State affairs". The term "political organization of society" establishes a difference between civil society and State (Hegel already had dealt with that) and this difference is: the relationship between

civil society and its political organization can be expressed as the relationship

between contents and shape. The concept of political organization of society is comparable to the state of organization. Its relationship is that of the whole with the part". (Colectivo de autores. TeorÐ"­a marxista leninista del estado y el derecho E. PolÐ"­tica, La Habana 1985, p. 294)

Theoretically, there is a difference between civil society and State, but the limits existing between both of them are very dim.

As to the political organization of socialist society we find that the socialist State has the Hegel's way of formation regarding civil society: "The Socialist State is in the first place an instrument devoted to uniting the masses, giving them a communist education and construct the new society". (Konstantinov, F. Op. cit. p. 42). That is, the State takes the responsibility of bringing all men into the "monolithically unity" in thinking and acting, toward the "indissoluble ideological and socio-political unity of the people" supporting the communist party. (Afanasiev. Fundamentos del comunismo cientÐ"­fico. De. PolÐ"­tica, La Habana, p. 43).

It is possible to attain this purpose only by taking autonomy away from all civil society and imposing by force the stereotypes of only one part of this society. Thus the State, the Party, and the civil society become an homogeneous