This right to the work was the critical object of study and of another important thinker of the end of century XIX, Paul 4 Lafargue, author of the Right to 5 Laziness. In this workmanship, the author intenciona to summarize the ideas of Marx to divulge them between the French revolutionary laborers. The context where Lafargue writes is of the long French economic crisis of years 70-80 of century XIX, when the bourgeoisie explores fierce the proletariat.
The low one of the wages, the cost-of-living increase, the day of twelve hours, the dismissal of great contingents of workers, the local and partial displacement or closing of plants, strikes restrained by the forces of the order with spilling of blood, and the colonial wars for the conquest of new markets, and evidenced that it was the hour and the time of the laboring classroom to act revolutionarily. (CHAU, 1999, P. 23). The Right to Laziness aimed at to reach the proletariat in the direction of it to infuse the ideas of classroom conscience and fight against the exploration of the work. Therefore the workmanship is critical an acid one to the ideology of the work, that is, to the mentally ill work, that empobrecia the proletarian and enriched the bourgeois. Lafargue thinks about intitling its pamphlet as right to the leisure and, later, as right to the cio.
The choice of laziness was not accidental. When choosing and considering as right a capital sin, the author aims at directly what he calls ‘ ‘ religion of trabalho’ ‘ , the creed of the bourgeoisie, (not only French) to dominate the hands, the hearts and the minds of the proletariat, on behalf of the new figure assumed for God, the Progress. (CHAU, 1999, P. 24). For Lafargue, the religion is the instrument of classroom domination, because it seems to comfort the proletarian mass explored through the tradition Jewish-Christian of rewards in the perpetual life, but that it legitimizes the exploration of the worker for the bourgeois.