The following quotes are taken from:

Abdullah Öcalan, The Sociology of Freedom: Manifesto of the Democratic Civilization Volume III. PM Press 2020. Pp. 1-17, 27-43.

“Liberalism, the official bourgeois ideology of the middle-class, presents itself as an eclectic amalgam of aspects of all of these models, establishing itself as a system by claiming to amalgamate the best aspects of each model. But what it actually does is to combine the most flawed aspects of all models, incorporating a few truths, and constantly presenting society with the most dangerous form of eclecticism as a model. It is the official perspective that colonizes and occupies the collective memory of society, thereby consolidating its ideological hegemony.” 9-10

“When we use this paradigm to look at the history of civilization, we see that the concentration of class, urbanization, and power gives rise to an extraordinary structure of analytical thought. There are several milestones in the development of civilization.

The original civilizations, which emerged in the Sumerian and Egyptian societies of the fourth millennium BCE, built extraordinary structures of analytical thought that continue to enchant us today. All the intellectual frameworks developed throughout the history of the central civilization show traces of thee two civilizations. Many examples of social activity that carries the imprint of civilization, from mathematics to biology, writing to philosophy, religion to the arts, can be seen in their original form in these two civilizations. During the Greco-Roman stage, civilization was further enriched and advanced by the forms of analytical intelligence that already existed within its structure. Analytical thought reached its peak during the European Renaissance, Reformation, and Enlightenment, which developed in the wake of the brief Islamic Renaissance.

            Of course, in all these historical processes the contributions of other civilizations, especially the Chinese and Indian civilizations, should not be overlooked The five-thousand-year-old civilization, by its logic, can be seen as the sum of the metaphysical forms that grew like a huge tumor detached from the dialectic of life. All developments that reflect the enormous scale of capital and power accumulation, in all structures form architecture to music to literature, from physics to sociology, from mythology to religion, from philosophy to science, are what is seen as history. Wars, these terrible exhibits of military plunder, are the foundation of this civilization. Reason that builds on this foundation is in reality nothing but the greatest unreason, this criminal reason, this bellicose reason, this deceitful and fraudulent reason—in short, the reason of the accumulation of capital and power—and to turn it upside down, to sanctify and deify it. If we carefully examine all the templates of analytical thought, forms of belief, and the arts that have developed over the course of the history of civilization, it will not be difficult to pinpoint evidence to the criticisms offered here.

            Only in the light of these historical facts, can we make sense of how the capitalist monster (Hobbes’s Leviathan) got out of its cage.” 40-41