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Communism (from Latin communis, "common, universal") is a philosophical, social, political, economic ideology and movement whose ultimate goal is the establishment of a communist society, namely a socioeconomic order structured upon the ideas of common ownership of the means of production and the absence of social classes, money and the state.
Communism includes a variety of schools of thought which broadly include Marxism and anarchism (especially anarcho-communism) as well as the political ideologies grouped around both. All of these share the analysis that the current order of society stems from its economic system and mode of production, capitalism; that in this system there are two major social classes; that conflict between these two classes is the root of all problems in society; and that this situation will ultimately be resolved through a social revolution. The two classes are the proletariat (the working class)—who must work to survive and who make up the majority within society—and the bourgeoisie (the capitalist class)—a minority who derives profit from employing the working class through private ownership of the means of production. According to this analysis, revolution would put the working class in power and in turn establish social ownership of the means of production which is the primary element in the transformation of society towards communism.
Along with social democracy, communism became the dominant political tendency within the international socialist movement by the 1920s. While the emergence of the Soviet Union as the world's first nominally communist state led to communism's widespread association with the Soviet economic model and Marxism–Leninism, some economists and intellectuals argued that in practice the model functioned as a form of state capitalism, or a non-planned administrative or command economy.
Communism derives from the French communisme which developed out of the Latin roots communis and the suffix isme. It was in use as a term designating various social situations before it came to be associated with more modern conceptions of an economic and political organization. Semantically, communis can be translated to "of or for the community" while isme is a suffix that indicates the abstraction into a state, condition, action or doctrine, so communism may be interpreted as "the state of being of or for the community". This semantic constitution has led to various usages of the word in its evolution, but it ultimately came to be most closely associated with Marxism, most specifically embodied in The Communist Manifesto which proposed a particular type of communism. One of the first uses of the word in its modern sense is in a letter sent by Victor d'Hupay to Restif de la Bretonne around 1785 in which d'Hupay describes himself as an auteur communiste ("communist author"). Years later, Restif would go on to use the term frequently in his writing and was the first to describe communism as a form of government. John Goodwyn Barmby is credited with the first use of the term in English, around 1840.
Communism is usually distiguished from socialism since the 1840s. The modern definition and usage of socialism settled by the 1860s, becoming the predominant term among the group of words associationist, co-operative and mutualist which had previously been used as synonyms. Instead, communism fell out of use during this period. An early distinction between communism and socialism was that the latter aimed to only socialise production while the former aimed to socialise both production and consumption (in the form of free access to final goods). However, Marxists employed socialism in place of communism by 1888 which had come to be considered an old-fashion synonym for socialism. It was not until 1917 after the Bolshevik Revolution that socialism came to refer to a distinct stage between capitalism and communism, introduced by Vladimir Lenin as a means to defend the Bolshevik seizure of power against traditional Marxist criticism that Russia's productive forces were not sufficiently developed for socialist revolution.
A distinction between communist and socialist as descriptors of political ideologies arose in 1918 after the Russian Social-Democratic Labour Party renamed itself to the All-Russian Communist Party, where communist came to specifically mean socialists who supported the politics and theories of Bolshevism, Leninism and later Marxism–Leninism, although communist parties continued to describe themselves as socialists dedicated to socialism.
Both communism and socialism eventually accorded with the adherents' and opponents' cultural attitude towards religion. In Christian Europe, communism was believed to be the atheist way of life. In Protestant England, communism was too culturally and aurally close to the Roman Catholic communion rite, hence English atheists denoted themselves socialists. Friedrich Engels argued that in 1848, at the time when The Communist Manifesto was first published, "socialism was respectable on the continent, while communism was not". The Owenites in England and the Fourierists in France were considered respectable socialists while working-class movements that "proclaimed the necessity of total social change" denoted themselves communists. This latter branch of socialism produced the communist work of Étienne Cabet in France and Wilhelm Weitling in Germany. While democrats looked to the Revolutions of 1848 as a democratic revolution which in the long run ensured liberty, equality and fraternity, Marxists denounced 1848 as a betrayal of working-class ideals by a bourgeoisie indifferent to the legitimate demands of the proletariat.
According to Richard Pipes, the idea of a classless, egalitarian society first emerged in Ancient Greece. 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, for criticizing the institution of private property and for striving to create an egalitarian society. At one time or another, various small communist communities existed, generally under the inspiration of Scripture. In the medieval Christian Church, some monastic communities and religious orders shared their land and their other property.
Communist thought has also been traced back to the works of the 16th-century English writer Thomas More. In his 1516 treatise Utopia, 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. In his 1895 Cromwell and Communism, Eduard Bernstein argued that several groups during the English Civil War (especially the Diggers) espoused clear communistic, agrarian ideals and that Oliver Cromwell's attitude towards 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. Following the upheaval of the French Revolution, communism later emerged as a political doctrine.
In the early 19th century, various social reformers founded communities based on common ownership. 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, Indiana, in 1825, as well as Charles Fourier, whose followers organized other settlements in the United States such as Brook Farm in 1841.
In its modern form, communism grew out of the socialist movement in 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 Karl 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 set the conditions for the rise to state power of Vladimir Lenin's Bolsheviks, which was the first time any avowedly communist party reached that position. The revolution transferred power to the All-Russian Congress of Soviets, in which the Bolsheviks had a majority. The event 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. However, Russia 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.
The moderate Mensheviks (minority) opposed Lenin's Bolshevik (majority) 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 into 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 Soviet Union was established in 1922.
Following Lenin's democratic centralism, the Leninist 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. 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 of conspiracy against the Soviet Union, and were executed.
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. The European and Japanese empires were shattered, and communist parties played a leading role in many independence movements. Marxist–Leninist governments modeled on the Soviet Union took power with Soviet assistance in Bulgaria, Czechoslovakia, East Germany, Poland, Hungary and Romania. A Marxist–Leninist 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, and Titoism was branded "deviationist". Albania also became an independent Marxist–Leninist state after World War II. Communism was seen as a rival of and a threat to western capitalism for most of the 20th century.
Dissolution of the Soviet Union
The Soviet Union was dissolved on December 26, 1991. It was a result of the declaration number 142-Н of the Soviet of the Republics of the Supreme Soviet of the Soviet Union.
The declaration acknowledged the independence of the former Soviet republics and created the Commonwealth of Independent States, although five of the signatories ratified it much later or did not do it at all. On the previous day, Soviet President Mikhail Gorbachev (the eighth and final leader of the Soviet Union) resigned, declared his office extinct and handed over its powers, including control of the Soviet nuclear missile launching codes, to Russian President Boris Yeltsin. That evening at 7:32, the Soviet flag was lowered from the Kremlin for the last time and replaced with the pre-revolutionary Russian flag.
Previously, from August to December all the individual republics, including Russia itself, had seceded from the union. The week before the union's formal dissolution, eleven republics signed the Alma-Ata Protocol, formally establishing the Commonwealth of Independent States and declaring that the Soviet Union had ceased to exist.
At present, states controlled by Marxist–Leninist parties under a single-party system include the People's Republic of China, the Republic of Cuba, the Lao People's Democratic Republic, and the Socialist Republic of Vietnam. The Democratic People's Republic of Korea currently refers to its leading ideology as Juche, which is portrayed as a development of Marxism–Leninism.
Communist parties, or their descendant parties, remain politically important in several other countries. The South African Communist Party is a partner in the African National Congress-led government. In India, as of March 2018[update], communists lead the government of Kerala. In Nepal, communists hold a majority in the parliament. The Communist Party of Brazil was a part of the parliamentary coalition led by the ruling democratic socialist Workers' Party until August 2016.
The People's Republic of China has reassessed many aspects of the Maoist legacy, and along with Laos, Vietnam and to a lesser degree Cuba, has decentralized state control of the economy in order to stimulate growth. Chinese economic reforms were started in 1978 under the leadership of Deng Xiaoping, and since then China has managed to bring down the poverty rate from 53% in the Mao era to just 6% in 2001. These reforms are sometimes described by outside commentators as a regression to capitalism, but the communist parties describe it as a necessary adjustment to existing realities in the post-Soviet world in order to maximize industrial productive capacity. In these countries, the land is a universal public monopoly administered by the state, as are natural resources and vital industries and services. The public sector is the dominant sector in these economies, and the state plays a central role in coordinating economic development.
Schools of thought
Marxism, first developed by Karl Marx and Friedrich Engels in the mid-19th century, has been the foremost ideology of the communist movement. Marxism considers itself to be the embodiment of scientific socialism. Rather than model an "ideal society" based on intellectuals' design, it is a non-idealist attempt at the understanding of society and history through an analysis based in real life. Marxism does not see communism as a "state of affairs" to be established but rather as the expression of a real movement, with parameters which are derived from real life and not based on any intelligent design. Therefore, Marxism does no blueprinting of a communist society and it only makes an analysis which concludes what will trigger its implementation and discovers its fundamental characteristics based on the derivation of real life conditions.
At the root of Marxism is the materialist conception of history. It holds that the key characteristic of economic systems through history has been the mode of production and that the change between modes of production has been triggered by class struggle. According to this analysis, the Industrial Revolution ushered the world into capitalism as a new mode of production. Before capitalism, certain working classes had ownership of instruments utilized in production, but because machinery was much more efficient this property became worthless and the mass majority of workers could only survive by selling their labor, working through making use of someone else's machinery and therefore making someone else profit. With capitalism, the world was divided between two major classes, i.e. the proletariat and the bourgeoisie. These classes are directly antagonistic as the bourgeoisie has private ownership of the means of production and earns a profit off surplus value which is generated by the proletariat, who has no ownership of the means of production and therefore no option but to sell its labor to the bourgeoisie.
According to the materialist conception of history, it is through the furtherance of its own material interests that the rising bourgeoisie within feudalism captured power and abolished, of all relations of private property, only the feudal privilege and with this took out of existence the feudal ruling class. This was another of the keys behind the consolidation of capitalism as the new mode of production, the final expression of class and property relations that has led to a massive expansion of production. It is only in capitalism that private property in itself can be abolished. Similarly, the proletariat would capture political power, abolish bourgeois property through the common ownership of the means of production, therefore abolishing the bourgeoisie, ultimately abolishing the proletariat itself and ushering the world into communism as a new mode of production. In between capitalism and communism, there is the dictatorship of the proletariat, a democratic state where the whole of the public authority is elected and recallable under the basis of universal suffrage. It is the defeat of the bourgeois state, but not yet of the capitalist mode of production and at the same time the only element which places into the realm of possibility moving on from this mode of production.
An important concept in Marxism is socialization vs. nationalization. Nationalization is state ownership of property whereas socialization is control and management of property by society. Marxism considers socialization its goal and considers nationalization a tactical issue, with state ownership still being in the realm of the capitalist mode of production. In the words of Engels, "the transformation [...] into State-ownership does not do away with the capitalistic nature of the productive forces. [...] State-ownership of the productive forces is not the solution of the conflict, but concealed within it are the technical conditions that form the elements of that solution". This has led some Marxist groups and tendencies to label states such as the Soviet Union—based on nationalization—as state capitalist.
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, 1903
Leninism is the body of political theory, developed by and named after the Russian revolutionary and later Soviet premier Vladimir Lenin for the democratic organisation of a revolutionary vanguard party and the achievement of a dictatorship of the proletariat as political prelude to the establishment of socialism.
Leninism comprises socialist political and economic theories developed from orthodox Marxism as well as Lenin's interpretations of Marxist theory for practical application to the socio-political conditions of the agrarian early 20th-century Russian Empire.
For five years since February 1917, Leninism was the Russian application of Marxist economics and political philosophy, effected and realised by the Bolsheviks, the vanguard party who led the fight for the political independence of the working class.
Trotskyism is a Marxist and Leninist tendency that was developed by Leon Trotsky, opposed to Stalinism. 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 Trotsky claimed had become a degenerated worker's state under the leadership of Stalin, in which class relations had re-emerged in a new form, rather than the dictatorship of the proletariat.
Trotsky and his supporters, struggling against Stalin for power in the Soviet Union, 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. While in exile, Trotsky continued his campaign against Stalin, founding in 1938 the Fourth International, a Trotskyist rival to the Comintern.
In August 1940, Trotsky was assassinated in Mexico City on Stalin's orders.
Marxism–Leninism is a political ideology developed by Joseph Stalin, which according to its proponents is based in Marxism and Leninism. The term describes the specific political ideology which Stalin implemented in the Communist Party of the Soviet Union and in a global scale in the Comintern. There is no definite agreement between historians of about whether Stalin actually followed the principles of Marx and Lenin. It also contains aspects which according to some are deviations from Marxism, such as "socialism in one country". Marxism–Leninism was the ideology of the most clearly visible communist movement. As such, it is the most prominent ideology associated with communism.
Marxism–Leninism is the socioeconomic system and political ideology implemented by Stalin in the Soviet Union and later copied by other states based on the Soviet model (central planning, one-party state and so on), whereas Stalinism refers to Stalin's style of governance. Marxism–Leninism stayed after de-Stalinization, Stalinism did not. In the last letters before his death, Lenin in fact warned against the danger of Stalin's personality and urged the Soviet government to replace him.
Maoism is a form of Marxism–Leninism associated with Chinese leader Mao Zedong. After de-Stalinization, Marxism–Leninism was kept in the Soviet Union, but certain anti-revisionist tendencies such as Hoxhaism and Maoism argued that it was deviated from, therefore different policies were applied in Albania and China, which became more distanced from the Soviet Union.
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 support for a true dictatorship of the proletariat based on democratic principles.
Marxism–Leninism has been criticized by other communist and Marxist tendencies. They argue that Marxist–Leninist states did not establish socialism, but rather state capitalism. According to Marxism, the dictatorship of the proletariat represents the rule of the majority (democracy) rather than of one party, to the extent that co-founder of Marxism Friedrich Engels described its "specific form" as the democratic republic. Additionally, according to Engels state property by itself is private property of capitalist nature unless the proletariat has control of political power, in which case it forms public property. Whether the proletariat was actually in control of the Marxist–Leninist states is a matter of debate between Marxism–Leninism and other communist tendencies. To these tendencies, Marxism–Leninism is neither Marxism nor Leninism nor the union of both, but rather an artificial term created to justify Stalin's ideological distortion, forced into the CPSU and Comintern. In the Soviet Union, this struggle against Marxism–Leninism was represented by Trotskyism, which describes itself as a Marxist and Leninist tendency.
Maoism is the theory derived from the teachings of the Chinese political leader Mao Zedong. Developed from the 1950s until the Deng Xiaoping reforms in the 1970s, it was widely applied as the guiding political and military ideology of the Communist Party of China and as theory guiding revolutionary movements around the world. A key difference between Maoism and other forms of Marxism–Leninism is that peasants should be the bulwark of the revolutionary energy, led by the working class in China.
Marxism–Leninism–Maoism builds upon Marxism–Leninism and Maoism. Its proponents refer to Marxism–Leninism–Maoism as Maoism and Maoism as Mao Zedong Thought, also referred to as Marxism–Leninism–Mao Zedong Thought, the Chinese adaption of Marxism–Leninism. It was first formalized by the Peruvian communist party Shining Path in 1982.
The synthesis of Marxism–Leninism–Maoism did not occur during the life of Mao. From the 1960s, groups that called themselves Maoists or which upheld Maoism were not unified around a common understanding of Maoism and had instead their own particular interpretations of the political, philosophical, economical and military works of Mao. As a unified, coherent higher stage of Marxism, Marxism–Leninism–Maoism was not synthesized until the 1980s through the experience of the people's war waged by the Shining Path. This led the Shining Path to posit Maoism as the newest development of Marxism.
Libertarian Marxism is a broad range 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, C. L. R. James, Antonio Negri, Cornelius Castoriadis, Maurice Brinton, Guy Debord, Daniel Guérin, Ernesto Screpanti and Raoul Vaneigem.
Council communism is a movement originating in Germany and the Netherlands in the 1920s. Its primary organization was the Communist Workers Party of Germany. 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.
Eurocommunism was a revisionist trend in the 1970s and 1980s within various Western European communist parties. They claimed to be developing a theory and practice of social transformation more relevant for Western Europe. During the Cold War, they sought to undermine the influence of the Soviet Union and the Communist Party of the Soviet Union. It was especially prominent in Italy, Spain and France.
Left communism is the range of communist viewpoints held by the communist left which criticizes the political ideas and practices espoused, particularly following the series of revolutions which brought the First World War to an end, by Bolsheviks and by social democrats. Left communists assert positions which they regard as more authentically Marxist and proletarian than the views of Marxism–Leninism espoused by the Communist International after its first congress (March 1919) and during its second congress (July–August 1920).
Left communists represent a range of political movements distinct from Marxist–Leninists (whom they largely view as merely the left-wing of capital), from anarcho-communists (some of whom they consider internationalist socialists) as well as from various other revolutionary socialist tendencies (for example De Leonists, whom they tend to see as being internationalist socialists only in limited instances).
Anarcho-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 theorist of anarcho-communism, 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 reappearance of "class divisions and the need for a state to oversee everything".
Some forms of anarcho-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 anarchist communism as a way of reconciling the opposition between the individual and society.
To date in human history, the best-known examples of an anarcho-communist society, established around the ideas as they exist today and 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 anarcho-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. During the Russian Revolution, anarchists such as Nestor Makhno worked to create and defend—through the Revolutionary Insurrectionary Army of Ukraine—anarcho-communism in the Free Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921.
Christian communism is a form of religious communism based on Christianity. It is a theological and political theory based upon the view that the teachings of Jesus Christ compel Christians to support communism as the ideal social system. Although there is no universal agreement on the exact date when Christian communism was founded, many Christian communists assert that evidence from the Bible suggests that the first Christians, including the Apostles, established their own small communist society in the years following Jesus' death and resurrection. As such, many advocates of Christian communism argue that it was taught by Jesus and practiced by the Apostles themselves.
Christian communism can be seen as a radical form of Christian socialism. Christian communists may or may not agree with various aspects of Marxism. They do not agree with the atheist and antireligious views held by secular Marxists, but they do agree with many of the economic and existential aspects of Marxist theory, such as the idea that capitalism exploits the working class by extracting surplus value from the workers in the form of profits and the idea that wage labor is a tool of human alienation that promotes arbitrary and unjust authority. Like Marxism, Christian communism also holds the view that capitalism encourages the negative aspects of humans, supplanting values such as mercy, kindness, justice and compassion in favor of greed, selfishness and blind ambition.
Criticism of communism can be divided into two broad categories: that which concerns itself with the practical aspects of 20th century communist states and that which concerns itself with communist principles and theory.
Marxism is also subject to general criticisms, criticisms related to historical materialism that it is a type of historical determinism, the necessary suppression of liberal democratic rights, issues with the implementation of communism and economic issues such as the distortion or absence of price signals. In addition, empirical and epistemological problems are frequently identified.
- American Communist History (U.S. journal)
- Anti-communist mass killings
- Commons-based peer production
- Communisme (French journal)
- Communism by country
- Communist bandit
- Communist party
- List of communist ideologies
- List of communist parties
- Mass killings under communist regimes
- Post-scarcity economy
- Socialist state
- Sociocultural evolution
- Twentieth Century Communism (UK journal)
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- Newman, Michael (2005). Socialism: A Very Short Introduction. Oxford University Press. p. 5. "Chapter 1 looks at the foundations of the doctrine by examining the contribution made by various traditions of socialism in the period between the early 19th century and the aftermath of the First World War. The two forms that emerged as dominant by the early 1920s were social democracy and communism."
- Busky, Donald F. (2000). Democratic Socialism: A Global Survey. Praeger. pp. 6–8. ISBN 978-0-275-96886-1. "In a modern sense of the word, communism refers to the ideology of Marxism-Leninism. [...] [T]he adjective democratic is added by democratic socialists to attempt to distinguish themselves from Communists who also call themselves socialists. All but communists, or more accurately, Marxist-Leninists, believe that modern-day communism is highly undemocratic and totalitarian in practice, and democratic socialists wish to emphasise by their name that they disagree strongly with the Marxist-Leninist brand of socialism."
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In the USSR in the late 1980s the system was normally referred to as the 'administrative-command' economy. What was fundamental to this system was not the plan but the role of administrative hierarchies at all levels of decision making; the absence of control over decision making by the population [...].
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The decisive distinction between socialist and communist, as in one sense these terms are now ordinarily used, came with the renaming, in 1918, of the Russian Social-Democratic Labour Party (Bolsheviks) as the All-Russian Communist Party (Bolsheviks). From that time on, a distinction of socialist from communist, often with supporting definitions such as social democrat or democratic socialist, became widely current, although it is significant that all communist parties, in line with earlier usage, continued to describe themselves as socialist and dedicated to socialism.
- Steele, David (1992). From Marx to Mises: Post-Capitalist Society and the Challenge of Economic Calculation. Open Court Publishing Company. p. 43. ISBN 978-0-87548-449-5.
One widespread distinction was that socialism socialised production only while communism socialised production and consumption.
- Steele, David (1992). From Marx to Mises: Post-Capitalist Society and the Challenge of Economic Calculation. Open Court Publishing Company. pp. 44–45. ISBN 978-0-87548-449-5.
By 1888, the term 'socialism' was in general use among Marxists, who had dropped 'communism', now considered an old fashioned term meaning the same as 'socialism'. [...] At the turn of the century, Marxists called themselves socialists. [...] The definition of socialism and communism as successive stages was introduced into Marxist theory by Lenin in 1917 [...], the new distinction was helpful to Lenin in defending his party against the traditional Marxist criticism that Russia was too backward for a socialist revolution.
- Busky, Donald F. (2000). Democratic Socialism: A Global Survey. Praeger. p. 9. ISBN 978-0-275-96886-1.
In a modern sense of the word, communism refers to the ideology of Marxism-Leninism.
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- Marx, Karl. The German Ideology. 1845. Part I: Feuerbach. Opposition of the Materialist and Idealist Outlook. A. Idealism and Materialism. "Communism is for us not a state of affairs which is to be established, an ideal to which reality [will] have to adjust itself. We call communism the real movement which abolishes the present state of things. The conditions of this movement result from the premises now in existence".
- Engels, Friedrich. Marx & Engels Selected Works, Volume One, pp. 81–97, Progress Publishers, Moscow, 1969. "Principles of Communism". No. 4 – "How did the proletariat originate?".
- Engels, Friedrich. Marx & Engels Selected Works, Volume One, pp. 81–97, Progress Publishers, Moscow, 1969. "Principles of Communism". No. 15 – "Was not the abolition of private property possible at an earlier time?".
- Thomas M. Twiss. Trotsky and the Problem of Soviet Bureaucracy. Brill. pp. 28–29.
- Engels, Friedrich. Socialism: Utopian and Scientific. Chapter 3. "But, the transformation—either into joint-stock companies and trusts, or into State-ownership—does not do away with the capitalistic nature of the productive forces. In the joint-stock companies and trusts, this is obvious. And the modern State, again, is only the organization that bourgeois society takes on in order to support the external conditions of the capitalist mode of production against the encroachments as well of the workers as of individual capitalists. The modern state, no matter what its form, is essentially a capitalist machine—the state of the capitalists, the ideal personification of the total national capital. The more it proceeds to the taking over of productive forces, the more does it actually become the national capitalist, the more citizens does it exploit. The workers remain wage-workers—proletarians. The capitalist relation is not done away with. It is, rather, brought to a head. But, brought to a head, it topples over. State-ownership of the productive forces is not the solution of the conflict, but concealed within it are the technical conditions that form the elements of that solution".
- "To the Rural Poor" (1903). Collected Works. vol. 6. p. 366.
- Г. Лисичкин (G. Lisichkin), Мифы и реальность, Новый мир (Novy Mir), 1989, № 3, p. 59 (in Russian).
- Александр Бутенко (Aleksandr Butenko), Социализм сегодня: опыт и новая теория// Журнал Альтернативы, №1, 1996, pp. 2–22 (in Russian).
- Contemporary Marxism, issues 4–5. Synthesis Publications, 1981. p. 151. "[S]ocialism in one country, a pragmatic deviation from classical Marxism".
- North Korea Under Communism: Report of an Envoy to Paradise. Cornell Erik. p. 169. "Socialism in one country, a slogan that aroused protests as not only it implied a major deviation from Marxist internationalism, but was also strictly speaking incompatible with the basic tenets of Marxism".
- Ermak, Gennady (2019). Communism: The Great Misunderstanding. ISBN 978-1797957388.
- A Critique of the Draft Social-Democratic Program of 1891. "Marx & Engels Collected Works", Vol 27, p. 217. "If one thing is certain it is that our party and the working class can only come to power under the form of a democratic republic. This is even the specific form for the dictatorship of the proletariat".
- "Socialism: Utopian and Scientific". Friedrich Engels. Part III. Progress Publishers. "But, the transformation—either into joint-stock companies and trusts, or into State-ownership—does not do away with the capitalistic nature of the productive forces".
- "Socialism: Utopian and Scientific". Friedrich Engels. Part III. Progress Publishers. "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".
- History for the IB Diploma: Communism in Crisis 1976–89. Allan Todd. p. 16. "The term Marxism–Leninism, invented by Stalin, was not used until after Lenin's death in 1924. It soon came to be used in Stalin's Soviet Union to refer to what he described as 'orthodox Marxism'. This increasingly came to mean what Stalin himself had to say about political and economic issues." [...] "However, many Marxists (even members of the Communist Party itself) believed that Stalin's ideas and practices (such as socialism in one country and the purges) were almost total distortions of what Marx and Lenin had said".
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- "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 from the original on July 29, 2011.
- 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 from the original on July 29, 2011.
- "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 from the original on July 29, 2011.
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|Library resources about |
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- The Radical Pamphlet Collection at the Library of Congress contains materials on the topic of communism.