|Part of a series on|
Communism (from Latin communis – common, universal) is a socioeconomic system structured upon common ownership of the means of production and characterized by the absence of classes, money, and the state; as well as a social, political and economic ideology and movement that aims to establish this social order. The movement to develop communism, in its Marxist–Leninist interpretations, significantly influenced the history of the 20th century, which saw intense rivalry between the communist states in the Eastern bloc and the most developed capitalist states of the Western world.
Communism was first developed into a scientific theory by German philosopher and social scientist Karl Marx, and the collective understanding of this scientific approach is today commonly referred to as Marxism. In the Marxist understanding, communism is the endpoint of human social evolution which will inevitably come into fruition through economic and social advances in socialism. Socialism, being the new order established after the demise of capitalism, is herein characterized by the working class having state power and undertaking the process of abolishing capitalist property and economic relations and establishing social (i.e. public, collective) ownership and management of society's political, economic, and cultural institutions. In accordance with the socialized processes of production, appropriation also becomes socialized as goods and services become consumed on a social basis with free access for the individual. Communism becomes fully realized when the distinction between classes is no longer possible and therefore the state, which has been used as an instrument of class dictatorship, no longer exists. In the communist economy, production and consumption are fully socialized, and the processes for which are advanced into maximized automation, efficiency, and recycling. This results in the end of individual money calculation, hence relationships between individuals being based on free association and free access to all goods and services according to need.
Leninism refers to the organizational principle of the vanguard party as a revolutionary strategy both to achieve revolution and to secure political power after the revolution in the interests of the working class. Marxism-Leninism is a combination of Marx's theory of socialism with Lenin's theoretical contributions, namely the understanding of imperialism and the development of monopoly capitalism as predicted by Marx, as well as organizational principles applied within the context of the 20th century communist movement. This body of thought formed the basis for all existing communist movements in the 20th century and, as such, in the Western world, the term "communism" came to refer to social movements and political regimes associated with the Marxist-Leninist Communist International (or "Comintern"). However, the distinction should be made that the systems that these movements presided over were in fact not fully developed into communism, and the degree to which they had achieved socialism in itself is debated.
Council communists, Orthodox Marxists and non-Marxist libertarian communists and anarcho-communists oppose the ideas of a vanguard party. Anarcho-communists advocate for the establishment of full communism immediately following the abolition of capitalism. There is a very wide range of theories amongst those particular communists in regards to how to build the types of institutions that would replace the various economic engines (such as food distribution, education, and hospitals) as they exist under capitalist systems—or even whether to do so at all.
In the modern lexicon of what many Western sociologists and political commentators refer to as the "political mainstream", communism is often used as a broad term to refer to the policies of communist states, i.e., the ones governed by communist parties, in general, regardless of the diversity of economic models over which they may preside. Examples of this include the policies of the Socialist Republic of Vietnam where the economic system incorporates "doi moi" and the People's Republic of China (PRC) where the economic system is described as a "socialist market economy".
- 1 Etymology and terminology
- 2 History
- 3 Marxist communism
- 4 Non-Marxist communism
- 5 Criticism
- 6 See also
- 7 References
- 8 External links
Etymology and terminology
In the schema of historical materialism and dialectical materialism (the application of Hegelian dialectic to historical materialism), communism is the idea of a free society with no division or alienation, where the people are free from oppression and scarcity. A communist society would have no governments, countries, or class divisions. In Marxist theory, the dictatorship of the proletariat is the intermediate system between capitalism and communism, when the government is in the process of changing the means of ownership from privatism to collective ownership.
In modern usage, the word "communism" is still often used to refer to the policies of past and present self-declared socialist governments typically comprising one-party states wherein the country's vanguard party is governing the state exclusively, operating centrally planned economies and a state ownership of the means of production, with the state, in turn, being legally obliged to represent the interests of the working class. A significant sector of the modern communist movement alleges that these states never made an attempt to transition to a communist society, while others even argue that they never achieved a legitimate socialism, often arguing that they established instead state capitalism. Most of these governments claimed to base their ideology on Marxism-Leninism (though some of these states have been accused of revisionism), but they did not call the system they had set up "communism", nor did they even necessarily claim at all times that the ideology was the sole driving force behind their policies: Mao Zedong, for example, pursued New Democracy, and Vladimir Lenin in the Russian Civil War enacted war communism; later, the Vietnamese enacted doi moi, and the Chinese switched to socialism with Chinese characteristics. The governments labeled by other governments as "communist" generally claimed that they had set up a transitional socialist system. This system is sometimes referred to as state socialism or by other similar names.
"Higher-phase communism" is a term sometimes used to refer to the stage in history after socialism (or lower-phase communism), although just as many communists use simply the term "communism" to refer to that stage. The classless, stateless society that characterizes this communism is one in which decisions on what to produce and what policies to pursue are made by a free association of equal individuals. In such a higher-phase communism the interests of every member of society is given equal weight in the practical decision-making process in both the political and economic spheres of life.
The origins of communism are debatable, and there are various historical groups, as well as theorists, whose beliefs have been subsequently described as communist. German philosopher Karl Marx saw primitive communism as the original, hunter-gatherer state of humankind from which it arose. For Marx, only after humanity was capable of producing surplus, did private property develop. The idea of a classless society first emerged in Ancient Greece. Plato in his The Republic described it as a state where people shared all their property, wives, and children: "The private and individual is altogether banished from life and things which are by nature private, such as eyes and ears and hands, have become common, and in some way see and hear and act in common, and all men express praise and feel joy and sorrow on the same occasions."
In the history of Western thought, certain elements of the idea of a society based on common ownership of property can be traced back to ancient times. Examples include the Spartacus slave revolt in Rome. The 5th-century Mazdak movement in Persia (Iran) has been described as "communistic" for challenging the enormous privileges of the noble classes and the clergy, criticizing the institution of private property and for striving for an egalitarian society.
At one time or another, various small communist communities existed, generally under the inspiration of Scripture. In the medieval Christian church, for example, some monastic communities and religious orders shared their land and other property (see Religious and Christian communism).
Communist thought has also been traced back to the work of 16th-century English writer Thomas More. In his treatise Utopia (1516), More portrayed a society based on common ownership of property, whose rulers administered it through the application of reason. In the 17th century, communist thought surfaced again in England, where a Puritan religious group known as the "Diggers" advocated the abolition of private ownership of land. Eduard Bernstein, in his 1895 Cromwell and Communism argued that several groupings in the English Civil War, especially the Diggers espoused clear communistic, agrarian ideals, and that Oliver Cromwell's attitude to these groups was at best ambivalent and often hostile. Criticism of the idea of private property continued into the Age of Enlightenment of the 18th century, through such thinkers as Jean Jacques Rousseau in France. Later, following the upheaval of the French Revolution, communism emerged as a political doctrine.
Various social reformers in the early 19th century founded communities based on common ownership. But unlike many previous communist communities, they replaced the religious emphasis with a rational and philanthropic basis. Notable among them were Robert Owen, who founded New Harmony in Indiana (1825), and Charles Fourier, whose followers organized other settlements in the United States such as Brook Farm (1841–47). Later in the 19th century, Karl Marx described these social reformers as "utopian socialists" to contrast them with his program of "scientific socialism" (a term coined by Friedrich Engels). Other writers described by Marx as "utopian socialists" included Saint-Simon.
In its modern form, communism grew out of the socialist movement of 19th-century Europe. As the Industrial Revolution advanced, socialist critics blamed capitalism for the misery of the proletariat—a new class of urban factory workers who labored under often-hazardous conditions. Foremost among these critics were Marx and his associate Friedrich Engels. In 1848, Marx and Engels offered a new definition of communism and popularized the term in their famous pamphlet The Communist Manifesto.
The 1917 October Revolution in Russia was the first time any avowedly Communist Party, in this case the Bolshevik Party, seized state power. The assumption of state power by the Bolsheviks generated a great deal of practical and theoretical debate within the Marxist movement. Marx predicted that socialism and communism would be built upon foundations laid by the most advanced capitalist development. Russia, however, was one of the poorest countries in Europe with an enormous, largely illiterate peasantry and a minority of industrial workers. Marx had explicitly stated that Russia might be able to skip the stage of bourgeois rule. Other socialists also believed that a Russian revolution could be the precursor of workers' revolutions in the West.
The moderate Mensheviks opposed Lenin's Bolshevik plan for socialist revolution before capitalism was more fully developed. The Bolsheviks' successful rise to power was based upon the slogans such as "Peace, bread, and land" which tapped the massive public desire for an end to Russian involvement in the First World War, the peasants' demand for land reform, and popular support for the Soviets.
The Second International had dissolved in 1916 over national divisions, as the separate national parties that composed it did not maintain a unified front against the war, instead generally supporting their respective nation's role. Lenin thus created the Third International (Comintern) in 1919 and sent the Twenty-one Conditions, which included democratic centralism, to all European socialist parties willing to adhere. In France, for example, the majority of the French Section of the Workers' International (SFIO) party split in 1921 to form the French Section of the Communist International (SFIC). Henceforth, the term "Communism" was applied to the objective of the parties founded under the umbrella of the Comintern. Their program called for the uniting of workers of the world for revolution, which would be followed by the establishment of a dictatorship of the proletariat as well as the development of a socialist economy.
During the Russian Civil War (1918–1922), the Bolsheviks nationalized all productive property and imposed a policy of war communism, which put factories and railroads under strict government control, collected and rationed food, and introduced some bourgeois management of industry. After three years of war and the 1921 Kronstadt rebellion, Lenin declared the New Economic Policy (NEP) in 1921, which was to give a "limited place for a limited time to capitalism." The NEP lasted until 1928, when Joseph Stalin achieved party leadership, and the introduction of the first Five Year Plan spelled the end of it. Following the Russian Civil War, the Bolsheviks, in 1922, formed the Union of Soviet Socialist Republics (USSR), or Soviet Union, from the former Russian Empire.
Following Lenin's democratic centralism, the communist parties were organized on a hierarchical basis, with active cells of members as the broad base; they were made up only of elite cadres approved by higher members of the party as being reliable and completely subject to party discipline. The Great Purge of 1937–1938 was Stalin's attempt to destroy any possible opposition within the Communist Party. In the Moscow Trials many old Bolsheviks who had played prominent roles during the Russian Revolution of 1917, or in Lenin's Soviet government afterwards, including Kamenev, Zinoviev, Rykov, and Bukharin, were accused, pleaded guilty, and executed.
Following World War II, Communists consolidated power in Central and Eastern Europe, and in 1949, the Communist Party of China (CPC), led by Mao Zedong, established the People's Republic of China, which would follow its own ideological path of Communist development following the Sino-Soviet split. Cuba, North Korea, Vietnam, Laos, Cambodia, Angola, and Mozambique were among the other countries in the Third World that adopted or imposed a Communist government at some point. By the early 1980s almost one-third of the world's population lived in Communist states, including the former Soviet Union and PRC.
Its leading role in the Second World War saw the emergence of the Soviet Union as a superpower, with strong influence over Eastern Europe and parts of Asia. At the same time the existing European empires were shattered and Communist parties played a leading role in many independence movements.
Governments modelled on Soviet Communism took power with Soviet assistance in Bulgaria, Czechoslovakia, East Germany, Poland, Hungary and Romania. A Communist government was also created under Marshal Tito in Yugoslavia, but Tito's independent policies led to the expulsion of Yugoslavia from the Cominform, which had replaced the Comintern. Titoism, a new branch in the world Communist movement, was labelled "deviationist". Albania also became an independent Communist nation after World War II.
By 1950, the Chinese Communists held all of Mainland China, thus controlling the most populous nation in the world. Other areas where rising Communist strength provoked dissension and in some cases led to actual fighting through conventional and guerrilla warfare include the Korean War, Laos, many nations of the Middle East and Africa, and notably succeeded in the case of the Vietnam War against the military power of the United States and its allies. With varying degrees of success, Communists attempted to unite with nationalist and socialist forces against what they saw as Western imperialism in these poor countries.
Communism was seen as a rival, and a threat to western democracies and capitalism for most of the 20th century. This rivalry peaked during the Cold War, as the world's two remaining superpowers, the United States and the Soviet Union, polarized most of the world into two camps of nations. This was characterized in the West as The Free World vs. Behind the Iron Curtain. It supported the spread of their respective economic and political systems (capitalism and communism) and strengthened their military powers. As a result, the camps developed new weapon systems, stockpiled nuclear weapons, and competed in space exploration.
Near the beginning of the Cold War, on February 9, 1950, Senator Joseph McCarthy from Wisconsin accused 205 Americans working in the State Department of being "card-carrying communists". The fear of communism in the U.S. spurred McCarthyism, aggressive investigations and the red-baiting, blacklisting, jailing and deportation of persons suspected of following communist or other left-wing ideologies. Many famous actors and writers were placed on a blacklist from 1950 to 1954, which meant they would not be hired and would be subject to public disdain.
Dissolution of the Soviet Union
In 1985, Mikhail Gorbachev became leader of the Soviet Union and relaxed central control, in accordance with reform policies of glasnost (openness) and perestroika (restructuring). The Soviet Union did not intervene as Poland, East Germany, Czechoslovakia, Bulgaria, Romania, and Hungary all abandoned Communist rule by 1990. In 1991, the Soviet Union dissolved.
By the beginning of the 21st century, states controlled by communist parties under a single-party system include the People's Republic of China, Cuba, Laos, Vietnam, and North Korea. Communist parties, or their descendant parties, remain politically important in a number of other countries. President Dimitris Christofias of Cyprus is a member of the Progressive Party of Working People, but the country is not run under single-party rule. The South African Communist Party is a partner in the African National Congress-led government. In India, communists lead the governments of three states, with a combined population of more than 115 million. In Nepal, communists hold a majority in the parliament. The Communist Party of Brazil is a part of the parliamentary coalition led by the ruling democratic socialist Workers' Party and is represented in the executive cabinet of Dilma Rousseff.
The People's Republic of China has reassessed many aspects of the Maoist legacy; it, along with Laos, Vietnam, and, to a lesser degree Cuba, has reduced state control of the economy in order to stimulate growth. Chinese economic reforms started in 1978 under the leadership of Deng Xiaoping; since then, China has managed to bring down the poverty rate from 53% in the Mao era to just 6% in 2001. The People's Republic of China runs Special Economic Zones dedicated to market-oriented enterprise, free from central government control. Several other communist states have also attempted to implement market-based reforms, including Vietnam.
Theories within Marxism as to why communism in Central and Eastern Europe was not achieved after socialist revolutions pointed to such elements as the pressure of external capitalist states, the relative backwardness of the societies in which the revolutions occurred, and the emergence of a bureaucratic stratum or class that arrested or diverted the transition process in its own interests. Marxist critics of the Soviet Union, most notably Trotsky, referred to the Soviet system, along with other Communist states, as "degenerated" or "deformed workers' states", arguing that the Soviet system fell far short of Marx's communist ideal and he claimed the working class was politically dispossessed. The ruling stratum of the Soviet Union was held to be a bureaucratic caste, but not a new ruling class, despite their political control.
|Part of a series on|
Like other socialists, Karl Marx and Friedrich Engels sought an end to capitalism and the systems which they perceived to be responsible for the exploitation of workers. Whereas earlier socialists often favored longer-term social reform, Marx and Engels believed that popular revolution was all but inevitable, and the only path to socialism and communism.
According to the Marxist argument for communism, the main characteristic of human life in class society is alienation; and communism is desirable because it entails the full realization of human freedom. Marx here follows Georg Wilhelm Friedrich Hegel in conceiving freedom not merely as an absence of restraints but as action with content. According to Marx, communism's outlook on freedom was based on an agent, obstacle, and goal. The agent is the common/working people; the obstacles are class divisions, economic inequalities, unequal life-chances, and false consciousness; and the goal is the fulfilment of human needs including satisfying work, and fair share of the product.
They believed that communism allowed people to do what they want, but also put humans in such conditions and such relations with one another that they would not wish to exploit, or have any need to. Whereas for Hegel the unfolding of this ethical life in history is mainly driven by the realm of ideas, for Marx, communism emerged from material forces, particularly the development of the means of production.
Marxism holds that a process of class conflict and revolutionary struggle will result in victory for the proletariat and the establishment of a communist society in which private property and ownership is abolished over time and the means of production and subsistence belong to the community. (Private property and ownership, in this context, means ownerships of the means of production, not private possessions). Marx himself wrote little about life under communism, giving only the most general indication as to what constituted a communist society. In the popular slogan that was adopted by the communist movement, communism was a world in which each gave according to their abilities, and received according to their needs. The German Ideology (1845) was one of Marx's few writings to elaborate on the communist future:
In communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticize after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic.
Marx's lasting vision was to add this vision to a theory of how society was moving in a law-governed way towards communism, and, with some tension, a political theory that explained why revolutionary activity was required to bring it about.
In the late 19th century, the terms "socialism" and "communism" were often used interchangeably. However, Marx and Engels argued that communism would not emerge from capitalism in a fully developed state, but would pass through a "first phase" in which most productive property was owned in common, but with some class differences remaining. The "first phase" would eventually evolve into a "higher phase" in which class differences were eliminated, and a state was no longer needed. Lenin frequently used the term "socialism" to refer to Marx and Engels' supposed "first phase" of communism and used the term "communism" interchangeably with Marx and Engels' "higher phase" of communism.
These later aspects, particularly as developed by Vladimir Lenin, provided the underpinning for the mobilizing features of 20th century communist parties.
Leninism and Marxism-Leninism
|Part of a series on|
Leninism is the political movement developed by Vladimir Lenin, which has become the foundation for the organizational structure of most major communist parties. Leninists advocate the creation of a vanguard party led by dedicated revolutionaries in order to lead the working class revolution to victory. Leninists believe that socialism will not arise spontaneously through the natural decay of capitalism and that workers are unable to organize and develop socialist consciousness without the guidance of the Vanguard party. After taking power, Vanguard parties seek to create a socialist state continually led by the Vanguard party in order to direct social development and defend against counterrevolutionary insurrection. The mode of industrial organization championed by Leninism and Marxism-Leninism is the capitalist model of scientific management pioneered by Fredrick Taylor.
Marxism-Leninism is a version of Leninism merged with classical Marxism adopted by the Soviet Union and most communist parties across the world today. It shaped the Soviet Union and influenced communist parties worldwide. It was heralded as a possibility of building communism via a massive program of industrialization and collectivization. Despite the fall of the Soviet Union and the 'Eastern Bloc' (meaning communist countries of Eastern and Central Europe), many communist parties of the world today still lay claim to uphold the Marxist-Leninist banner. Marxism-Leninism expands on Marxist thoughts by bringing the theories to what Lenin and other Communists considered, the age of capitalist imperialism, and a renewed focus on party building, the development of a socialist state, and democratic centralism as an organizational principle.
Lenin's pamphlet What is to be Done? (1902), proposed that the (urban) proletariat can successfully achieve revolutionary consciousness only under the leadership of a vanguard party of professional revolutionaries—who can achieve aims only with internal democratic centralism in the party; tactical and ideological policy decisions are agreed via democracy, and every member must support and promote the agreed party policy.
To wit, capitalism can be overthrown only with revolution—because attempts to reform capitalism from within (Fabianism) and from without (social democracy) will fail because of its inherent contradictions. The purpose of a Leninist revolutionary vanguard party is the forceful deposition of the incumbent government; assume power (as agent of the proletariat) and establish the dictatorship of the proletariat. Moreover, as the government, the vanguard party must educate the proletariat—to dispel the societal false consciousness of religion and nationalism that are culturally instilled by the bourgeoisie in facilitating exploitation, and to instil the material scientific outlook of the world and the sense of proletarian internationalism. The dictatorship of the proletariat is governed with a de-centralized direct democracy practised via soviets (councils) where the workers exercise political power (cf. soviet democracy); the fifth chapter of State & Revolution, describes it:
... the dictatorship of the proletariat—i.e. the organization of the vanguard of the oppressed as the ruling class for the purpose of crushing the oppressors. . . . An immense expansion of democracy, which for the first time becomes democracy for the poor, democracy for the people, and not democracy for the rich: . . . and suppression by force, i.e. exclusion from democracy, for the exploiters and oppressors of the people—this is the change which democracy undergoes during the transition from capitalism to communism.
The post-revolutionary Bolshevik government was hostile to nationalism, especially to Russian nationalism, the "Great Russian chauvinism", which was seen as an obstacle to establishing the dictatorship of the proletariat. However, under the regime of Joseph Stalin, during the Great Patriotic War, Russian nationalism brought back into favor.
The hallmarks of Marxism-Leninism are: the revolutionary vanguard party, revolution as a means to overthrow capitalism, and democratic centralism.
"We want to achieve a new and better order of society: in this new and better society there must be neither rich nor poor; all will have to work. Not a handful of rich people, but all the working people must enjoy the fruits of their common labour. Machines and other improvements must serve to ease the work of all and not to enable a few to grow rich at the expense of millions and tens of millions of people. This new and better society is called socialist society. The teachings about this society are called 'socialism'."
-Vladimir Lenin, "To the Rural Poor" (1903); Collected Works, Vol 6, p. 366
Leninism is the revolutionary theories developed by Vladimir Lenin, including the organizational principles of democratic centralism, Vanguardism and the political theory of imperialism. Leninist theory postulates that, with the strongly determined will of the Bourgeoisie to establish Imperialism, socialism will not arise spontaneously through the natural decay of capitalism, and that workers by themselves, who may be more or less sedated by reactionary propaganda, are unable to effectively organize and develop socialist consciousness, therefore requiring the leadership of a revolutionary vanguard organized on the basis of democratic centralism. As a result, Leninism promotes a Vanguard party in order to lead the working-class and peasants in a revolution. Because this revolution takes place in underdeveloped, largely pre-capitalist countries such as Russia, Leninism establishes a single-party, authoritarian state, justifying single-party control over the state and economy as a means to safeguard the revolution against counter-revolutionary insurrection and foreign invasion.
Although the creation of a vanguard party was outlined by Marx and Engels in Chapter II: "Proletarians and Communists" of The Communist Manifesto, Lenin modified this position by changing the role of the vanguards to professional revolutionaries, who were to hold power post-revolution and direct the national economy and society in developing world socialism.
After disposing of the Bourgeois dictatorship through socialist revolution, Leninists seek to create a socialist state in which the working class would be in power, which they see as being essential for laying the foundations for a transitional withering of the state towards communism (Stateless society). In this state, the vanguard party would act as a central nucleus in the organization of socialist society, presiding over a single-party political system. Leninism rejects political pluralism, seeing it as divisive and destructive. Instead, Leninism advocates the concept of democratic centralism as a process to ensure the voicing of concern and disagreement and to refine policy. Generally, the purpose of democratic centralism is "diversity in ideas, unity in action."
Leninist revolutionary theory alongside Marxist economic theory forms the ideology of Marxism-Leninism. After Lenin's death in 1924, Leninism branched into multiple (sometimes opposing) interpretations, including Trotskyism, Stalinism, and Maoism.
Stalinism was the political system of the Soviet Union and the countries within the Soviet sphere of influence during the leadership of Joseph Stalin. The term usually defines the style of a government rather than an ideology. The ideology was officially Marxism-Leninism theory, reflecting that Stalin himself was not a theoretician, in contrast to Marx and Lenin, and prided himself on maintaining the legacy of Lenin as a founding father for the Soviet Union and the future Socialist world. Stalinism is an interpretation of their ideas, and a certain political regime claiming to apply those ideas in ways fitting the changing needs of Soviet society, as with the transition from "socialism at a snail's pace" in the mid-twenties to the rapid industrialization of the Five-Year Plans.
The main contributions of Stalin to communist theory were:
- The groundwork for the Soviet policy concerning nationalities, laid in Stalin's 1913 work Marxism and the National Question, praised by Lenin.
- Socialism in One Country, stating that communists should attain socialism in their own country as a prelude to internationalising.
- The theory of aggravation of the class struggle along with the development of socialism, a theoretical base supporting the repression of political opponents as necessary.
The legitimacy of Stalin's claim to the role of leadership in the Soviet Union (and thus the international communist movement as a whole) is a matter of some debate. Advocates of Stalinism cite both Lenin's praising of the early works of Stalin and the economic successes of the Five-Year Plans. Opponents, however, point out that certain aspects of Stalinism (socialism in one country, "revolutionary patriotism", etc.) are not found in Leninism, and argue that some aspects are even contradictory to Marxism-Leninism. Also, in Lenin's Testament, a document written by Vladimir Lenin in the last weeks of 1922 and the first week of 1923 outlining his proposed changes to the structure of the Soviet governing bodies, Lenin suggested "that the comrades think about a way of removing Stalin from [the Secretary-General] post and appointing another man in his stead who in all other respects differs from Comrade Stalin in having only one advantage, namely, that of being more tolerant, more loyal, more polite and more considerate to the comrades, less capricious, etc." Both sides of this debate identify as being ideologically orthodox to Leninism and criticize the other as being "revisionist."
After Stalin's death, Soviet leader, Nikita Khrushchev condemned Stalin and distanced the Soviet Union from his legacy, especially the personality cult. Mao Zedong in China did not accept this condemnation, and Mao's followers often describe themselves as Stalinist as a result, rather than Maoist.
Trotskyism is the branch of Marxism that was developed by Leon Trotsky. It supports the theory of permanent revolution and world revolution instead of the two stage theory and socialism in one country. It supported proletarian internationalism and another Communist revolution in the Soviet Union, which, under the leadership of Stalin, Trotsky claimed had become a degenerated worker's state, rather than the dictatorship of the proletariat, in which class relations had re-emerged in a new form.
Trotsky and his supporters organized into the Left Opposition and their platform became known as Trotskyism. Stalin eventually succeeded in gaining control of the Soviet regime and Trotskyist attempts to remove Stalin from power resulted in Trotsky's exile from the Soviet Union in 1929. Trotsky later founded the Fourth International, a Trotskyist rival to the Comintern, in 1938.
Trotskyist ideas have continually found a modest echo among political movements in some countries in Latin America and Asia, especially in Argentina, Brazil, Bolivia and Sri Lanka. Many Trotskyist organizations are also active in more stable, developed countries in North America and Western Europe. Trotsky's politics differed sharply from those of Stalin and Mao, most importantly in declaring the need for an international proletarian revolution (rather than socialism in one country) and unwavering support for a true dictatorship of the proletariat based on democratic principles.
However, as a whole, Trotsky's theories and attitudes were never accepted in worldwide mainstream Communist circles after Trotsky's expulsion, either within or outside the Soviet bloc. This remained the case even after the Secret Speech and subsequent events which critics claim exposed the fallibility of Stalin.
|Part of a series on|
Maoism is the Marxist-Leninist trend of communism associated with Chairman Mao Zedong of the Communist Party of China and was mostly practiced within China. Nikita Khrushchev's reforms heightened ideological differences between China and the Soviet Union, which became increasingly apparent in the 1960s. Parties and groups that supported the Communist Party of China (CPC) in their criticism against the new Soviet leadership proclaimed themselves as 'anti-revisionist' and denounced the Communist Party of the Soviet Union and the parties aligned with it as revisionist "capitalist-roaders." The Sino-Soviet Split resulted in divisions amongst communist parties around the world. Notably, the Party of Labour of Albania sided with the People's Republic of China. Effectively, the CPC under Mao's leadership became the rallying force behind a parallel international Communist tendency.
Definitions of Maoism vary. Within the Chinese context, Maoism can refer to Mao's belief in the mobilization of the masses, particularly in large-scale political movements; it can also refer to the egalitarianism that was seen during Mao's era as opposed to the free-market ideology of Deng Xiaoping; some scholars additionally define personality cults and political sloganeering as "Maoist" practices. Contemporary Maoists in China criticize the social inequalities created by a capitalist and 'revisionist' Communist party.
Prachanda Path refers to the ideological line of the Unified Communist Party of Nepal. This thought is an extension of Marxism, Leninism and Maoism, totally based on the home-ground politics of Nepal. The doctrine came into existence after it was realized that the ideology of Marxism, Leninism and Maoism could not be practiced completely as it was done in the past. And a more suitable ideology, based on the ground reality of Nepalese politics was adopted by the party.
Another variant of anti-revisionist Marxism-Leninism appeared after the ideological row between the Communist Party of China and the Party of Labour of Albania in 1978. The Albanians rallied a new separate international tendency, which would demarcate itself by a strict defence of the legacy of Joseph Stalin and fierce criticism of virtually all other Communist groupings as revisionism. Critical of the United States, the Soviet Union, and China, Enver Hoxha declared the latter two to be social-imperialist and condemned the Soviet invasion of Czechoslovakia by withdrawing from the Warsaw Pact in response. Hoxha declared Albania to be the world's only Marxist-Leninist state after 1978. The Albanians were able to win over a large share of the Maoists, mainly in Latin America such as the Popular Liberation Army, but also had a significant international following in general. This tendency has occasionally been labelled as 'Hoxhaism' after him.
After the fall of the Communist government in Albania, the pro-Albanian parties are grouped around an international conference and the publication 'Unity and Struggle'.
Elements of Titoism are characterized by policies and practices based on the principle that in each country, the means of attaining ultimate communist goals must be dictated by the conditions of that particular country, rather than by a pattern set in another country. During Tito's era, this specifically meant that the communist goal should be pursued independently of (and often in opposition to) the policies of the Soviet Union. The term was originally meant as a pejorative, and was labelled by Moscow as a heresy during the period of tensions between the Soviet Union and Yugoslavia known as the Informbiro period from 1948 to 1955.
Unlike the rest of Central and Eastern Europe, which fell under Stalin's influence post–World War II, Yugoslavia, due to the strong leadership of Marshal Josip Broz Tito and the fact that the Yugoslav Partisans liberated Yugoslavia with only limited help from the Red Army, remained independent from Moscow. It became the only country in the Balkans to resist pressure from Moscow to join the Warsaw Pact and remained "socialist, but independent" until the collapse of Soviet socialism in the late 1980s and early 1990s. Throughout his time in office, Tito prided himself on Yugoslavia's independence from Russia, with Yugoslavia never accepting full membership in the Comecon and Tito's open rejection of many aspects of Stalinism as the most obvious manifestations of this.
Juche is a development of Marxism-Leninism which has been the official ideology of North Korea under its leader Kim Il Sung and his successors. It emphasises economic and military self-reliance. As the Communist bloc split, collapsed, or embraced market reforms, Juche was increasingly emphasised by the North Korean regime over the wider theories of Communism.
Like Mao Zedong in China, Kim refused to accept Soviet leader, Nikita Khrushchev's condemnation of Stalin, but he did not copy Mao's Cultural Revolution. He developed a personality cult that was similar to Stalin's and Mao's, but uniquely was passed onto his son and grandson.
Eurocommunism was a trend in the 1970s and 1980s within various Western European communist parties to develop a theory and practice of social transformation that was more relevant in a Western European democracy and less aligned to the influence or control of the Soviet Union. Parties such as the Italian Communist Party (PCI), the French Communist Party (PCF), and the Communist Party of Spain (PCE), were politically active and electorally significant in their respective countries.
The main theoretical foundation of Eurocommunism was Antonio Gramsci's writing about Marxist theory which questioned the sectarianism of the Left and encouraged communist parties to develop social alliances to win hegemonic support for social reforms. Eurocommunist parties expressed their fidelity to democratic institutions more clearly than before and attempted to widen their appeal by embracing public sector middle-class workers, new social movements such as feminism and gay liberation and more publicly questioning the Soviet Union. Early inspirations can also be found in the Austromarxism and its seeking of a "third" democratic "way" to socialism.
Libertarian Marxism refers to a broad scope of economic and political philosophies that emphasize the anti-authoritarian aspects of Marxism. Early currents of libertarian Marxism, known as left communism, emerged in opposition to Marxism–Leninism and its derivatives, such as Stalinism, Maoism, and Trotskyism. Libertarian Marxism is also critical of reformist positions, such as those held by social democrats. Libertarian Marxist currents often draw from Marx and Engels' later works, specifically the Grundrisse and The Civil War in France; emphasizing the Marxist belief in the ability of the working class to forge its own destiny without the need for a revolutionary party or state to mediate or aid its liberation. Along with anarchism, Libertarian Marxism is one of the main currents of libertarian socialism.
Libertarian Marxism includes such currents as Luxemburgism, council communism, left communism, Socialisme ou Barbarie, the Johnson-Forest tendency, world socialism, Lettrism/Situationism and operaismo/autonomism, and New Left. Libertarian Marxism has often had a strong influence on both post-left and social anarchists. Notable theorists of libertarian Marxism have included Anton Pannekoek, Raya Dunayevskaya, CLR James, Antonio Negri, Cornelius Castoriadis, Maurice Brinton, Guy Debord, Daniel Guérin, Ernesto Screpanti and Raoul Vaneigem.
Council communism is a far-left movement originating in Germany and the Netherlands in the 1920s. Its primary organization was the Communist Workers Party of Germany (KAPD). Council communism continues today as a theoretical and activist position within both left-wing Marxism and libertarian socialism.
The central argument of council communism, in contrast to those of social democracy and Leninist communism, is that democratic workers' councils arising in the factories and municipalities are the natural form of working class organization and governmental power. This view is opposed to both the reformist and the Leninist ideologies, with their stress on, respectively, parliaments and institutional government (i.e., by applying social reforms, on the one hand, and vanguard parties and participative democratic centralism on the other).
The core principle of council communism is that the government and the economy should be managed by workers' councils composed of delegates elected at workplaces and recallable at any moment. As such, council communists oppose state-run authoritarian "State socialism"/"State capitalism". They also oppose the idea of a "revolutionary party", since council communists believe that a revolution led by a party will necessarily produce a party dictatorship. Council communists support a worker's democracy, which they want to produce through a federation of workers' councils.
Left communism is the range of communist viewpoints held by the communist left, which criticizes the political ideas of the Bolsheviks at certain periods, from a position that is asserted to be more authentically Marxist and proletarian than the views of Leninism held by the Communist International after its first and during its second congress.
Left Communists see themselves to the left of Leninists (whom they tend to see as 'left of capital', not socialists), anarchist communists (some of whom they consider internationalist socialists) as well as some other revolutionary socialist tendencies (for example De Leonists, who they tend to see as being internationalist socialists only in limited instances).
Although she died before left communism became a distinct tendency, Rosa Luxemburg has heavily influenced most left communists, both politically and theoretically. Proponents of left communism have included Amadeo Bordiga, Herman Gorter, Anton Pannekoek, Otto Rühle, Karl Korsch, Sylvia Pankhurst and Paul Mattick.
The Situationist International was a restricted group of international revolutionaries founded in 1957, and which had its peak in its influence on the unprecedented general wildcat strikes of May 1968 in France.
With their ideas rooted in Marxism and the 20th-century European artistic avant-gardes, they advocated experiences of life being alternative to those admitted by the capitalist order, for the fulfillment of human primitive desires and the pursuing of a superior passional quality. For this purpose they suggested and experimented with the construction of situations, namely the setting up of environments favorable for the fulfillment of such desires. Using methods drawn from the arts, they developed a series of experimental fields of study for the construction of such situations, like unitary urbanism and psychogeography.
They fought against the main obstacle on the fulfillment of such superior passional living, identified by them in advanced capitalism. Their theoretical work peaked on the highly influential book The Society of the Spectacle by Guy Debord. Debord argued in 1967 that spectacular features like mass media and advertising have a central role in an advanced capitalist society, which is to show a fake reality in order to mask the real capitalist degradation of human life. To overthrow such a system, the Situationist International supported the May 1968 revolts, and asked the workers to occupy the factories and to run them with direct democracy, through workers' councils composed by instantly revocable delegates.
Autonomism refers to a set of left-wing political and social movements and theories close to the socialist movement. As an identifiable theoretical system it first emerged in Italy in the 1960s from workerist (operaismo) communism. Later, post-Marxist and anarchist tendencies became significant after influence from the Situationists, the failure of Italian far-left movements in the 1970s, and the emergence of a number of important theorists including Antonio Negri, who had contributed to the 1969 founding of Potere Operaio, Mario Tronti, Paolo Virno, etc.
Through translations made available by Danilo Montaldi and others, the Italian autonomists drew upon previous activist research in the United States by the Johnson-Forest Tendency and in France by the group Socialisme ou Barbarie.
It influenced the German and Dutch Autonomen, the worldwide Social Centre movement, and today is influential in Italy, France, and to a lesser extent the English-speaking countries. Those who describe themselves as autonomists now vary from Marxists to post-structuralists and anarchists. The Autonomist Marxist and Autonomen movements provided inspiration to some on the revolutionary left in English speaking countries, particularly among anarchists, many of whom have adopted autonomist tactics. Some English-speaking anarchists even describe themselves as Autonomists. The Italian operaismo movement also influenced Marxist academics such as Harry Cleaver, John Holloway, Steve Wright, and Nick Dyer-Witheford.
|Part of a series on|
Anarchist communism (also known as libertarian communism) is a theory of anarchism which advocates the abolition of the state, private property, and capitalism in favor of common ownership of the means of production, direct democracy and a horizontal network of voluntary associations and workers' councils with production and consumption based on the guiding principle: "from each according to his ability, to each according to his need".
Anarcho-communism differs from Marxism rejecting its view about the need for a State Socialism phase before building communism. The main anarcho-communist theorist Peter Kropotkin argued "that a revolutionary society should "transform itself immediately into a communist society,", that is, should go immediately into what Marx had regarded as the "more advanced," completed, phase of communism." In this way it tries to avoid the reappearence of "class divisions and the need for a state to oversee everything".
Some forms of anarchist communism such as insurrectionary anarchism are egoist and strongly influenced by radical individualism, believing that anarchist communism does not require a communitarian nature at all. Most anarcho-communists view anarcho-communism as a way of reconciling the opposition between the individual and society.
To date in human history, the best known examples of an anarchist communist society, established around the ideas as they exist today, that received worldwide attention and knowledge in the historical canon, are the anarchist territories during the Spanish Revolution and the Free Territory during the Russian Revolution. Through the efforts and influence of the Spanish Anarchists during the Spanish Revolution within the Spanish Civil War, starting in 1936 anarchist communism existed in most of Aragon, parts of the Levante and Andalusia, as well as in the stronghold of Anarchist Catalonia before being brutally crushed by the combined forces of the authoritarian regime that won the war, Hitler, Mussolini, Spanish Communist Party repression (backed by the USSR) as well as economic and armaments blockades from the capitalist countries and the Spanish Republic itself. During the Russian Revolution, anarchists such as Nestor Makhno worked to create and defend—through the Revolutionary Insurrectionary Army of Ukraine—anarchist communism in the Free Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921.
Anarcho-communist criticism of leninist communist regimes
The anarcho-communist Emma Goldman in an article from 1935 titled "There Is No Communism in Russia" said of the USSR: "Such a condition of affairs may be called state capitalism, but it would be fantastic to consider it in any sense Communistic...Soviet Russia, it must now be obvious, is an absolute despotism politically and the crassest form of state capitalism economically". The authors of An Anarchist FAQ, while speaking about leninism say that "Rather than present an effective and efficient means of achieving revolution, the Leninist model is elitist, hierarchical and highly inefficient in achieving a socialist society. At best, these parties play a harmful role in the class struggle by alienating activists and militants with their organisational principles and manipulative tactics within popular structures and groups. At worse, these parties can seize power and create a new form of class society (a state capitalist one) in which the working class is oppressed by new bosses (namely, the party hierarchy and its appointees)."
Christian communism is a form of religious communism centred on Christianity. It is a theological and political theory based upon the view that the teachings of Jesus Christ urge Christians to support communism as the ideal social system. Christian communists trace the origins of their practice to teachings in the New Testament, such as the Acts of the Apostles at chapter 2 and verses 42, 44 and 45:
42 And they continued steadfastly in the apostles' doctrine and in fellowship ... 44 And all that believed were together, and had all things in common; 45 And sold their possessions and goods, and parted them to all men, as every man had need.
Christian communism can be seen as a radical form of Christian socialism. Also, because many Christian communists have formed independent stateless communes in the past, there is a link between Christian communism and Christian anarchism. Christian communists may not agree with various parts of Marxism, but they share some of the political goals of Marxists, for example replacing capitalism with socialism, which should in turn be followed by communism at a later point in the future. However, Christian communists sometimes disagree with Marxists (and particularly with Leninists) on the way a socialist or communist society should be organized.
Some people[who?] have criticized socialism and by extension communism, stating that the two systems have distorted or absent price signals, slow or stagnant technological advance, reduced incentives, and reduced prosperity, as well as on the grounds of its feasibility and its social and political effects.
Part of this criticism extends to the policies adopted by one-party states ruled by communist parties (known as "communist states"). Some scholars are specially focused on their human rights records which are claimed to be responsible for famines, purges and warfare resulting in deaths far in excess of previous empires, capitalist or other regimes.
The Council of Europe in Resolution 1481 and international declarations such as the Prague Declaration on European Conscience and Communism and the Declaration on Crimes of Communism have condemned some of the actions that resulted in these deaths as crimes.
Stéphane Courtois argues that communism is responsible for the murder of almost 100 million people in the 20th century, but two of the main Black Book's contributors, Nicolas Werth and Jean-Louis Margolin, disagreed and publicly disassociated themselves from Courtois's statements.
- Communist party
- Communist society
- Communist state
- Common ownership
- Commons-based peer production
- Gloria Victis Memorial
- List of communist parties
- Post-scarcity economy
- Socialist state
- Sociocultural evolution
- Principals of Communism, Frederick Engels, 1847, Section 18. "Finally, when all capital, all production, all exchange have been brought together in the hands of the nation, private property will disappear of its own accord, money will become superfluous, and production will so expand and man so change that society will be able to slough off whatever of its old economic habits may remain."
- The ABC of Communism, Nikoli Bukharin, 1920, Section 20
- See for example, Socialism: Utopian or Scientific by Friedrich Engels, chapter III, paragraph III: "The proletariat seizes the public power, and by means of this transforms the socialized means of production, slipping from the hands of the bourgeoisie, into public property. By this act, the proletariat frees the means of production from the character of capital they have thus far borne, and gives their socialized character complete freedom to work itself out. Socialized production upon a predetermined plan becomes henceforth possible. The development of production makes the existence of different classes of society thenceforth an anachronism. In proportion as anarchy in social production vanishes, the political authority of the State dies out. Man, at last the master of his own form of social organization, becomes at the same time the lord over Nature, his own master — free." or the ABC of Communism: "In a communist society there will be no classes. But if there will be no classes, this implies that in communist society there will likewise be no State."
- communism. CollinsDictionary.com. Collins English Dictionary - Complete & Unabridged 11th Edition. Retrieved December 02, 2012.
- See Socialism: Utopian and Scientific by Frederich Engels
- Critique of the Gotha Programme, Karl Marx.
- "Full Communism: The Ultimate Goal". Economictheories.org. Archived 29 July 2011 at WebCite
- Gregory and Stuart, Paul and Robert (2003). Comparing Economic Systems in the Twenty-First. South-Western College Pub. p. 118. ISBN 0-618-26181-8. "Communism, the highest stage of social and economic development, would be characterized by the absence of markets and money and by abundance, distribution according to need, and the withering away of the state…Under socialism, each individual would be expected to contribute according to capability, and rewards would be distributed in proportion to that contribution. Subsequently, under communism, the basis of reward would be need."
- Steele, David (1992). From Marx to Mises: Post-Capitalist Society and the Challenge of Economic Calculation. Open Court Publishing Company. p. 45. ISBN 978-0875484495. "Among Western journalists the term ‘Communist’ came to refer exclusively to regimes and movements associated with the Communist International and its offspring: regimes which insisted that they were not communist but socialist, and movements which were barely communist in any sense at all"
- "Communism". Britannica Encyclopedia.
- World Book 2008, p. 890.
- "Critique of the Gotha Programme—IV". Critique of the Gotha Programme. Retrieved 2009-10-18.
- Richard Pipes Communism: A History (2001) ISBN 978-0-8129-6864-4, pp. 3–5.
- "Historical Background for Spartacus". Vroma.org. Archived from the original on 2011-07-29. Retrieved 2009-10-18.
- The Cambridge History of Iran Volume 3, The Seleucid, Parthian and Sasanian Period at the Wayback Machine (archived June 11, 2008), edited by Ehsan Yarshater, Parts 1 and 2, p1019, Cambridge University Press (1983)
- Lansford 2007, pp. 24–25
- "Diggers' Manifesto". Archived from the original on 2011-07-29. Retrieved 2011-07-19.
- "Eduard Bernstein: Cromwell and Communism (1895)".
- Eduard Bernstein, (1895). Kommunistische und demokratisch-sozialistische Strömungen während der englischen Revolution, J.H.W. Dietz, Stuttgart. OCLC 36367345 Sources available at Eduard Bernstein: Cromwell and Communism (1895) at www.marxists.org.
- "Communism" A Dictionary of Sociology. John Scott and Gordon Marshall. Oxford University Press 2005. Oxford Reference Online. Oxford University Press.
- "Communism." Encyclopædia Britannica. 2006. Encyclopædia Britannica Online.
- Marc Edelman, "Late Marx and the Russian road: Marx and the 'Peripheries of Capitalism'"—book reviews. Monthly Review, Dec., 1984
- Holmes 2009, p. 18.
- Norman Davies. "Communism" The Oxford Companion to World War II. Ed. I. C. B. Dear and M. R. D. Foot. Oxford University Press, 2001.
- Sedov, Lev (1980). The Red Book on the Moscow Trial: Documents. New York: New Park Publications. ISBN 0-86151-015-1
- "Kushtetuta e Republikës Popullore Socialiste të Shqipërisë : [miratuar nga Kuvendi Popullor më 28. 12. 1976]. – SearchWorks (SULAIR)" (in Albanian). Archived from the original on 2011-07-29. Retrieved 3 June 2011.
- Georgakas, Dan (1992). "The Hollywood Blacklist". Encyclopedia of the American Left. University of Illinois Press.
- Adams, John G. (1983). Without Precedent. New York, N.Y.: W. W. Norton & Company. p. 285. ISBN 978-0-393-01616-1.
- "Nepal's election The Maoists triumph Economist.com". Economist.com. 2008-04-17. Archived from the original on 2011-07-29. Retrieved 2009-10-18.
- "Fighting Poverty: Findings and Lessons from China's Success". World Bank. Retrieved August 10, 2006. Archived 29 July 2011 at WebCite
- Stephen Whitefield. "Communism." The Concise Oxford Dictionary of Politics. Ed. Iain McLean and Alistair McMillan. Oxford University Press, 2003.
- McLean and McMillan, 2003.
- Ball and Dagger 118
- Terence Ball and Richard Dagger. "Political Ideologies and the Democratic Ideal." Pearson Education, Inc.:2006.
- Karl Marx; Friedrich Engels; Philip Gasper (1 October 2005). The Communist manifesto: a road map to history's most important political document. Haymarket Books. pp. 60–63. ISBN 978-1-931859-25-7. Retrieved 12 April 2011.
- Karl Marx, (1845). The German Ideology, Marx-Engels Institute, Moscow. ISBN 978-1-57392-258-6.
- See Chapter 5 of Vladimir Lenin's The State and Revolution" (1917).
- Hill, Christopher Lenin and the Russian Revolution (1971) Penguin Books:Londonp. 86.
- Harding, Neil (ed.) The State in Socialist Society, second edition (1984) St. Antony's College: Oxford, p. 189.
- Brudny, Yitzhak (1998). Re-Inventing Russia: Russian Nationalism and the Soviet State (1953–1991). ISBN 0-674-00438-8.
- Flank, Lenny (August 2008). Rise and Fall of the Leninist State: A Marxist History of the Soviet Union. Red and Black Publishers. p. 57. ISBN 1-931859-25-6. "Lenin defended his actions, arguing that the Revolution could be consolidated 'only through dictatorship, because the realization of the transformations immediately and unconditionally necessary for the proletariat and the peasantry will call forth the desperate resistance of the landlords, of the big bourgeoisie, and of Tsarism. Without dictatorship, it would be impossible to defeat counter-revolutionary efforts."
- "Marxism and the National Question".
- Pierce, Wayne."Libertarian Marxism's Relation to Anarchism" "The Utopian" 73–80.
- Herman Gorter, Anton Pannekoek, Sylvia Pankhurst, Otto Ruhl Non-Leninist Marxism: Writings on the Workers Councils. Red and Black, 2007.
- Marot, Eric. "Trotsky, the Left Opposition and the Rise of Stalinism: Theory and Practice"
- "The Retreat of Social Democracy ... Re-imposition of Work in Britain and the 'Social Europe'" "Aufheben" Issue #8 1999.
- Ernesto Screpanti, Libertarian communism: Marx Engels and the Political Economy of Freedom, Palgrave Macmillan, London, 2007.
- Draper, Hal. "The Principle of Self-Emancipation in Marx and Engels" "The Socialist Register." Vol 4.
- Chomsky, Noam. "Government In The Future" Poetry Center of the New York YM-YWHA. Lecture.
- "A libertarian Marxist tendency map". libcom.org. Retrieved 2011-10-01.
- The Beginning of an Era (part1, part 2) Situationist International #12, 1969
- Karen Elliot (2001-06-01). "Situationism in a nutshell". Barbelith Webzine. Retrieved 2008-06-23.
- Alan James Mayne (1999). From Politics Past to Politics Future: An Integrated Analysis of Current and Emergent Paradigms. Greenwood Publishing Group. p. 316. ISBN 978-0-275-96151-0. Retrieved 2010-09-20.
- Anarchism for Know-It-Alls. Filiquarian Publishing. 2008. ISBN 978-1-59986-218-7. Retrieved 2010-09-20.
- Fabbri, Luigi (13 October 2002). "Anarchism and Communism. Northeastern Anarchist #4. 1922".Archived 29 July 2011 at WebCite
- Makhno, Mett, Arshinov, Valevski, Linski (Dielo Trouda) (1926). "Constructive Section: available here". Archived 29 July 2011 at WebCite
- ""What is Anarchist Communism?" by Wayne Price". Archived from the original on 2011-07-29.
- Christopher Gray, Leaving the Twentieth Century, p. 88.
- Novatore, Renzo. "Towards the creative Nothing". Archived 29 July 2011 at WebCite
- "Bob Black. Nightmares of Reason". Archived from the original on 2011-07-29.
- "Communism is the one which guarantees the greatest amount of individual liberty—provided that the idea that begets the community be Liberty, Anarchy ... Communism guarantees economic freedom better than any other form of association, because it can guarantee wellbeing, even luxury, in return for a few hours of work instead of a day's work." Kropotkin, Peter. "Communism and Anarchy". Archived 29 July 2011 at WebCite
- This other society will be libertarian communism, in which social solidarity and free individuality find their full expression, and in which these two ideas develop in perfect harmony. Dielo Truda (Workers' Cause). "Organisational Platform of the Libertarian Communists". Archived 29 July 2011 at WebCite
- "I see the dichotomies made between individualism and communism, individual revolt and class struggle, the struggle against human exploitation and the exploitation of nature as false dichotomies and feel that those who accept them are impoverishing their own critique and struggle. "MY PERSPECTIVES - Willful Disobedience Vol. 2, No. 12". Archived 29 July 2011 at WebCite
- "There Is No Communism in Russia" by Emma Goldman
- "H5. What is vanguardism and why do anarchists reject it?" at An Anarchist FAQ
- Von Mises, Ludwig (1990). Economic calculation in the Socialist Commonwealth (PDF). Ludwig von Mises Institute. Retrieved 2008-09-08.
- F. A. Hayek, (1935), "The Nature and History of the Problem" and "The Present State of the Debate," om in F. A. Hayek, ed. Collectivist Economic Planning, pp. 1–40, 201–43.
- Friedman, Milton. "We have Socialism Q.E.D., Op-Ed in New York Times, December 31, 1989". On Milton Friedman, MGR & Annaism. Archived 29 July 2011 at WebCite
- Zoltan J. Acs & Bernard Young. Small and Medium-Sized Enterprises in the Global Economy. University of Michigan Press, p. 47, 1999.
- Mill, John Stuart. The Principles of Political Economy, Book IV, Chapter 7.
- John Kenneth Galbraith, The Good Society: The Humane Agenda, (Boston, MA: Houghton Mifflin Co., 1996), 59–60."
- Hans-Hermann Hoppe. A Theory of Socialism and Capitalism http://www.mises.org/etexts/Soc&Cap.pdf[dead link].
- Ludwig von Mises, Socialism: An Economic and Sociological Analysis, Indianapolis, IN: Liberty Fund, Inc.. 1981, trans. J. Kahane, IV.30.21
- F.A. Hayek. The Intellectuals and Socialism. (1949).
- Alan O. Ebenstein. Friedrich Hayek: A Biography. (2003). University of Chicago Press. ISBN 978-0-226-18150-9 p. 137
- Friedrich Hayek (1944). The Road to Serfdom. University Of Chicago Press. ISBN 978-0-226-32061-8.
- Bellamy, Richard (2003). The Cambridge History of Twentieth-Century Political Thought. Cambridge University Press. p. 60. ISBN 978-0-521-56354-3.
- Self, Peter. Socialism. A Companion to Contemporary Political Philosophy, editors Goodin, Robert E. and Pettit, Philip. Blackwell Publishing, 1995, p. 339 "Extreme equality overlooks the diversity of individual talents, tastes and needs, and save in a utopian society of unselfish individuals would entail strong coercion; but even short of this goal, there is the problem of giving reasonable recognition to different individual needs, tastes (for work or leisure) and talents. It is true therefore that beyond some point the pursuit of equality runs into controversial or contradictory criteria of need or merit."
- "Bloody Socialism". Importanceofphilosophy.com. Archived 29 July 2011 at WebCite
- Rosefielde, Steven (2009). Red Holocaust. Routledge. ISBN 978-0-415-77757-5.
- Daniel Jonah Goldhagen. Worse Than War: Genocide, Eliminationism, and the Ongoing Assault on Humanity. PublicAffairs, 2009. ISBN 978-1-58648-769-0 p. 54: "... in the past century communist regimes, led and inspired by the Soviet Union and China, have killed more people than any other regime type."
- Benjamin A. Valentino. Final Solutions: Mass Killing and Genocide in the Twentieth Century. Cornell University Press, 2004. p. 73 ISBN 978-0-8014-3965-0
- Courtois, Stéphane, ed. (1999). The Black Book of Communism: Crimes, Terror, Repression. Harvard University Press. p. 9. ISBN 978-0-674-07608-2.
- Le Monde, 14 November 1997
- Holmes, Leslie (2009). Communism: A Very Short Introduction. Oxford and New York: Oxford University Press. ISBN 978-0-19-955154-5.
- Lansford, Tom (2007). Communism. Marshall Cavendish. ISBN 978-0-7614-2628-8.
- Link, Theodore (2004). Communism: A Primary Source Analysis. The Rosen Publishing Group. ISBN 978-0-8239-4517-7.
- Rabinowitch, Alexander (2004). The Bolsheviks come to power: the Revolution of 1917 in Petrograd. Pluto Press.
- "Ci–Cz Volume 4". World Book. Chicago, Illinois: World Book, Inc. 2008. ISBN 978-0-7166-0108-1.
- Adami, Stefano. "Communism", in Encyclopedia of Italian Literary Studies, ed. Gaetana Marrone – P. Puppa, Routledge, New York, London, 2006
- Beer, Max. The General History of Socialism and Social Struggles Volumes 1 & 2. New York, Russel and Russel, Inc. 1957
- Caplan, Byran (2008). Communism. The Concise Encyclopedia of Economics (2nd ed.). Library of Economics and Liberty. ISBN 978-0-86597-665-8. OCLC 237794267.
- Daniels, Robert Vincent. A Documentary History of Communism and the World: From Revolution to Collapse. University Press of New England, 1994. ISBN 978-0-87451-678-4.
- Dirlik, Arif. Origins of Chinese Communism. Oxford University Press, 1989. ISBN 978-0-19-505454-5
- Forman, James D. Communism From Marx's Manifesto To 20th century Reality. New York, Watts. 1972. ISBN 978-0-531-02571-0
- Furet, Francois and Deborah Kan (translator). The Passing of An Illusion: The Idea of Communism In the Twentieth Century. University of Chicago Press, 2000. ISBN 978-0-226-27341-9
- Marx, Karl and Friedrich Engels. Communist Manifesto. (Mass Market Paperback – REPRINT), Signet Classics, 1998. ISBN 978-0-451-52710-3
- Pons, Silvio and Robert Service. A Dictionary of 20th century Communism. 2010.
- Nicolas Werth, Karel Bartošek, Jean-Louis Panné, Jean-Louis Margolin, Andrzej Paczkowski, Stéphane Courtois, The Black Book of Communism: Crimes, Terror, Repression, Harvard University Press, 1999, hardcover, 858 pages, ISBN 978-0-674-07608-2
- Hollander, Paul (ed). From the Gulag to the Killing Fields: Personal Accounts of Political Violence And Repression in Communist Studies. Intercollegiate Studies Institute, (2006). ISBN 978-1-932236-78-1
- Zinoviev, Alexandre. The Reality of Communism (1980), Publisher Schocken, 1984.
|Wikimedia Commons has media related to Communism.|
|Wikisource has original works on the topic: Communism|
|Wikiquote has a collection of quotations related to: Communism|
|Look up communism in Wiktionary, the free dictionary.|
- Marxists.org (Marxists Internet Archive)
- Libcom.org Extensive library of almost 20,000 articles, books, pamphlets and journals on libertarian communism
- "Communism". Encyclopædia Britannica (11th ed.). 1911.
- Samuel McCune Lindsay (1905). "Communism". New International Encyclopedia.
- Marxist Theory