Types of socialism
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Socialism is a range of economic and social systems characterised by social ownership and democratic control of the means of production as well as the political theories and movements associated with them. Social ownership may refer to forms of public, collective or cooperative ownership, or to citizen ownership of equity. There are many varieties of socialism and there is no single definition encapsulating all of them, though social ownership is the common element shared by its various forms. Socialist economic systems can be further divided into market and non-market forms. The word socialism thus refers to a broad range of theoretical and historical socioeconomic systems and has also been used by many political movements throughout history to describe themselves and their goals, generating numerous types of socialism.
Different self-described socialists have used the term "socialism" to refer to different things, such as an economic system, a type of society, a philosophical outlook, a collection of moral values and ideals, or even a certain kind of human character. Some definitions of socialism are very vague while others are so specific that they only include a small minority of the things that have been described as socialism in the past. There have been numerous political movements which called themselves "socialist" under some definition of the term—some of these interpretations are mutually exclusive and all of them have generated debates over the true meaning of socialism.
- 1 Early interpretations
- 2 Differences between various schools
- 3 Socialist planned economy
- 4 Market socialism
- 5 Socialist ideologies
- 5.1 Utopian socialism
- 5.2 Marxist communism
- 5.3 Stalinism
- 5.4 Maoism
- 5.5 Trotskyism
- 5.6 Council and left communism
- 5.7 Autonomism
- 5.8 Anarchism
- 5.9 Social democracy
- 5.10 Democratic socialism
- 5.11 Liberal socialism
- 5.12 Libertarian socialism
- 5.13 Religious socialism
- 5.14 Regional socialism
- 5.15 Eco-socialism
- 5.16 Left-wing nationalist socialism
- 6 See also
- 7 References
- 8 Further reading
- 9 External links
The word "socialism" was coined in the 1830s and it was first used to refer to philosophical or moral beliefs rather than any specific political views. For example, Alexandre Vinet, who claimed to have been the first person to use the term, defined socialism simply as "the opposite of individualism". Robert Owen also viewed socialism as a matter of ethics, though he used it with a slightly more specific meaning to refer to the view that human society can and should be improved for the benefit of all. In a similar vein, Pierre-Joseph Proudhon claimed that socialism is "every aspiration towards the amelioration of society".
In the first half of the 19th century, many writers who described themselves as socialists—and who would be later called utopian socialists—wrote down descriptions of what they believed to be the ideal human society. Some of them also created small communities that put their ideals into practice. A constant feature of these ideal societies was social and economic equality. Because the people who proposed the creation of such societies called themselves socialists, the word "socialism" came to refer not only to a certain moral doctrine, but also to a type of egalitarian society based on such a doctrine.
Other early advocates of socialism took a more scientific approach by favouring social leveling to create a meritocratic society based upon freedom for individual talent to prosper, such as Count Henri de Saint-Simon, who was fascinated by the enormous potential of science and technology and believed a socialist society would eliminate the disorderly aspects of capitalism. He advocated the creation of a society in which each person was ranked according to his or her capacities and rewarded according to his or her work. The key focus of this early socialism was on administrative efficiency and industrialism and a belief that science was the key to progress. Simon's ideas provided a foundation for scientific economic planning and technocratic administration of society.
Other early socialist thinkers, such as Thomas Hodgkin and Charles Hall, based their ideas on David Ricardo's economic theories. They reasoned that the equilibrium value of commodities approximated to prices charged by the producer when those commodities were in elastic supply and that these producer prices corresponded to the embodied labor—the cost of the labor (essentially the wages paid) that was required to produce the commodities. The Ricardian socialists viewed profit, interest and rent as deductions from this exchange-value. These ideas embodied early conceptions of market socialism.
After the advent of Karl Marx's theory of capitalism and scientific socialism, socialism came to refer to ownership and administration of the means of production by the working class, either through the state apparatus or through independent cooperatives. In Marxist theory, socialism refers to a specific stage of social and economic development that will displace capitalism, characterized by coordinated production, public or cooperative ownership of capital, diminishing class conflict and inequalities that spawn from such and the end of wage-labor with a method of compensation based on the principle of "from each according to his ability, to each according to his contribution".
Differences between various schools
Although they share a common root (as elaborated upon in the above sections), schools of socialism are divided on many issues and sometimes there is a split within a school. The following is a brief overview of the major issues which have generated or are generating significant controversy amongst socialists in general.
Some branches of socialism arose largely as a philosophical construct (e.g. utopian socialism)—others in the heat of a revolution (e.g. early Marxism, Leninism). A few arose merely as the product of a ruling party (e.g. Stalinism), other as a product or various worker movements (e.g. anarcho-syndicalism) or a party or other group contending for political power in a democratic society (e.g. social democracy).
Some are in favour of a socialist revolution (e.g. Marxism–Leninism, Trotskyism, Maoism, revolutionary Marxism, social anarchism), whilst others tend to support reform instead (e.g. fabianism, individualist anarchism). Others believe both are possible (e.g. syndicalism, various forms of Marxism). The first utopian socialists even failed to address the question of how a socialist society would be achieved, upholding the belief that technology was a necessity for a socialist society and that they themselves had no comprehension of the technology of the future.
Socialists are also divided on which rights and liberties are desirable, such as the "bourgeois liberties" (such as those guaranteed by the U.S. First Amendment or the Charter of Fundamental Rights of the European Union). Some hold that they are to be preserved (or even enhanced) in a socialist society (e.g. social anarchy, left communism), whilst others believe them to be undesirable (e.g. Marxism–Leninism–Maoism). Karl Marx and Friedrich Engels even held different opinions at different times and some schools are divided on this issue (e.g. different strains of Trotskyism).
All socialists criticize the current system in some way. Some criticisms center on the ownership of the means of production (e.g. Marxism), whereas others tend to focus on the nature of mass and equitable distribution (e.g. most forms of utopian socialism). Most are opposed to unchecked industrialism as well as capitalism (e.g. green left) and believe that under socialism the environment must be protected. Utopian socialists like Robert Owen and Saint-Simon argued, though not from exactly the same perspective, that the injustice and widespread poverty of the societies they lived in were a problem of distribution of the goods created. On the other hands, Marxian socialists determined that the root of the injustice is based not in the function of distribution of goods already created, but rather in the fact that the ownership of the means of production is in the hands of the upper class. Marxian Socialists also maintain in contrast to the utopian socialists that the root of injustice is not in how goods (commodities) are distributed, but for whose economic benefit are they produced and sold.
Most forms and derivatives of Marxism and anarchism advocated total or near-total socialization of the economy. Less radical schools (e.g. Bernsteinism, reformism, reformist Marxism) proposed a mixed market economy instead. Mixed economies can in turn range anywhere from those developed by the social democratic governments that have periodically governed Northern and Western European countries, to the inclusion of small cooperatives in the planned economy of Yugoslavia under Josip Broz Tito. A related issue is whether it is better to reform capitalism to create a fairer society (e.g. most social democrats) or to totally overthrow the capitalist system (all Marxists).
Some schools advocate centralized state control of the socialized sectors of the economy (e.g. Leninism), whilst others argue for control of those sectors by workers' councils (e.g. syndicalism, left and council communism, Marxism, anarcho-communism). This question is usually referred to by socialists in terms of "ownership of the means of production". None of the social democratic parties of Europe advocate total state ownership of the means of production in their contemporary demands and popular press.
Another issue socialists are divided on is what legal and political apparatus the workers would maintain and further develop the socialization of the means of production. Some advocate that the power of the workers' councils should itself constitute the basis of a socialist state (coupled with direct democracy and the widespread use of referendums), but others hold that socialism entails the existence of a legislative body administered by people who would be elected in a representative democracy.
Different ideologies support different governments. For example, in the era of the Soviet Union Western socialists were bitterly divided as to whether the Soviet Union was basically socialist, moving toward socialism, or inherently un-socialist and in fact inimical to true socialism. Similarly, today the government of the People's Republic of China claims to be socialist and refers to its own approach as "Socialism with Chinese characteristics", but most other socialists consider China to be essentially capitalist. The Chinese leadership concurs with most of the usual critiques against a command economy and many of their actions to manage what they call a socialist economy have been determined by this opinion.
Socialist planned economy
This form of socialism combines public ownership and management of the means of production with centralized state planning and can refer to a broad range of economic systems from the centralized Soviet-style command economy to participatory planning via workplace democracy. In a centrally-planned economy decisions regarding the quantity of goods and services to be produced as well as the allocation of output (distribution of goods and services) are planned in advanced by a planning agency. This type of economic system was often combined with a one-party political system and is thus associated with the Communist states of the 20th century.
A state-directed economy is a system where either the state or worker cooperatives own the means of production, but economic activity is directed to some degree by a government agency or planning ministry through mechanisms such as indicative planning or dirigisme. This differs from a centralized planned economy (or a command economy) in that micro-economic decision making, such as quantity to be produced and output requirements, is left to managers and workers in state enterprises or cooperative enterprises rather than being mandated by a comprehensive economic plan from a centralized planning board. However, the state will plan long-term strategic investment and some aspect of production. It is possible for a state-directed economy to have elements of both a market and planned economy. For example, production and investment decisions may be semi-planned by the state, but distribution of output may be determined by the market mechanism.
State-directed socialism can also refer to technocratic socialism—economic systems that rely on technocratic management and technocratic planning mechanisms, along with public ownership of the means of production. A forerunner of this concept was Henri de Saint-Simon, who understood the state would undergo a transformation in a socialist system and change its role from one of "political administration of men, to the administration of things".
De-centralized planned economy
A de-centralized planned economy is one where ownership of enterprises is accomplished through various forms of worker cooperatives, autogestion and planning of production and distribution is done from the bottom-up by local worker councils in a democratic manner. This form of socialist economy is related to the political philosophies of libertarian socialism, syndicalism and various forms of communal utopian socialism.
Market socialism refers to various economic systems that involve either public ownership and management or worker cooperative ownership over the means of production, or a combination of both, and the market mechanism for allocating economic output, deciding what to produce and in what quantity. In state-oriented forms of market socialism where state enterprises attempt to maximize profit, the profits can fund government programs and services eliminating or greatly diminishing the need for various forms of taxation that exist in capitalist systems.
Some forms of market socialism are based on neoclassical economic theory, with the aim of attaining pareto efficiency by setting price to equal marginal cost in public enterprises. This form of socialism was promoted by Oskar Lange, Abba Lerner and Fredrick Taylor. Other forms of market socialism are based on classical economics, such as those advocated by Thomas Hodgskin, who viewed interest accumulation, rent and profit as deductions from exchange-value, so that eliminating the capitalist element from the economy would lead to a free market and socialism. The term market socialism has also been applied to planned economic systems that try to organize themselves partially along market-lines while retaining centralized state ownership of capital.
Other types of market socialist systems, such as Mutualism, are related to the political philosophy of libertarian socialism.
Socialist market economy
A socialist market economy refers to the economic systems adopted by the People's Republic of China and Socialist Republic of Vietnam. Although there is dispute as to whether or not these models actually constitute state capitalism, the decisive means of production remain under state-ownership. State enterprises are organized into corporations (corporatization) and operate like private capitalist enterprises. A substantial private sector exists alongside the state sector of the economy, but plays a secondary role usually relegated to the service sector and production of consumer goods.
Examples of socialist market economies include: socialist market economy with Chinese characteristics and socialist-oriented market economy.
Utopian socialism is a term used to define the first currents of modern socialist thought as exemplified by the work of Henri de Saint-Simon, Charles Fourier and Robert Owen, which inspired Karl Marx and other early socialists. However, visions of imaginary ideal societies, which competed with revolutionary social democratic movements, were viewed as not being grounded in the material conditions of society and as "reactionary". Although it is technically possible for any set of ideas or any person living at any time in history to be a utopian socialist, the term is most often applied to those socialists who lived in the first quarter of the 19th century who were ascribed the label "utopian" by later socialists as a negative term, in order to imply naivete and dismiss their ideas as fanciful or unrealistic. Forms of socialism which existed in traditional societies are referred to as primitive communism by Marxists.
Religious sects whose members live communally, such as the Hutterites, for example, are not usually called "utopian socialists", although their way of living is a prime example. They have been categorized as religious socialists by some. Likewise, modern intentional communities based on socialist ideas could also be categorized as "utopian socialist".
Marxist communism refers to classless, stateless social organization based upon common ownership of the means of production and to a variety of movements acting in the name of this goal which are influenced by the thought of Karl Marx. In general, the classless forms of social organisation are not capitalised, while movements associated with official Communist parties and Communist states usually are. In the classic Marxist definition (pure communism), a communist economy refers to a system that has achieved a superabundance of goods and services due to an increase in technological capability and advances in the productive forces and therefore has transcended socialism (see post-scarcity economy). This is a hypothetical stage of social and economic development with few speculative details known about it.
The actual goal of communism has never been attained in practice from a Marxist position, though anarchist societies have provided a glimpse of what a communist world would look like. The real idea behind it is to abolish all leadership, and govern with a commune. That is, the people themselves make all decisions, and everyone contributing to the wellbeing of the commune. In practice, most governments that have claimed to be communist have been totalitarian dictatorships.
The modern political marxist communist movement was created when the social democratic parties of Europe split between their rightist and leftist tendencies during World War I. The leftists, led internationally by Vladimir Lenin, Rosa Luxemburg and Karl Liebknecht, to distinguish their brand of socialism from the "reformist" social democrats, were called "communists". However, after Luxemburg's and Liebknecht's murders the term communist became generally associated solely with the parties and organisations following Lenin, along with their various derivations, such as Stalinism or Maoism.
There is a considerable variety of views among self-identified communists. However, Marxism and Leninism, schools of communism associated with Karl Marx and of Vladimir Lenin respectively, have the distinction of having been a major force in world politics since the early 20th century. Class struggle plays a central role in Marxism. This theory views the formation of communism as the culmination of the class struggle between the capitalist class, the owners of most of the capital and the working class. Marx held that society could not be transformed from the capitalist mode of production to the communist mode of production all at once, but required a transitional state which Marx described as the revolutionary dictatorship of the proletariat.
Some forms of the communist society that Marx envisioned, as emerging from capitalism, have been claimed to be achieved for limited periods during certain historical moments and under certain circumstances. For example, the Paris Commune in fact let Marx reinforce and implement his theories by adapting them to a real experience he could draw from. Another similar case, though disputed by anarcho-syndicalism or even anarchism, was the Spanish Revolution of 1936 (often missed or unmentioned by official historiography), during which much of Spain's economy in most of Republican areas, some of which enjoyed a practical absence of state, was put under workers' direct collective control.
In addition to this, the term communism (as well as socialism) is often used to refer to those political and economic systems and states dominated by a political, bureaucratic class, typically attached to one single Communist party that follow Marxist-Leninist doctrines and often claim to represent the dictatorship of the proletariat in a non-democratic fashion, described by critics as in a totalitarian and bureaucratic. These systems are also often called Stalinism, state capitalism, state communism or state socialism.
With the Soviet Union's creation after the end of Russian Civil War that followed to initial success of Red October Revolution in Russia, other socialist parties in other countries and the Bolshevik party itself became Communist parties, owing allegiance of varying degrees to the Communist Party of the Soviet Union (see Communist International). After World War II, regimes calling themselves Communist took power in Eastern Europe. In 1949, the Communists in China, supported by Soviet Union and led by Mao Zedong, came to power and established the People's Republic of China. Among the other countries in the Third World that adopted a bureaucratic Communist state as form of government at some point were Cuba, North Korea, Vietnam, Laos, Angola and Mozambique. By the early 1980s, almost one third of the world's population lived under Communist states.
Communism carries a strong social stigma in the United States due to a history of anti-communism in the United States. Since the early 1970s, the term "Eurocommunism" was used to refer to the policies of Communist parties in western Europe, which sought to break with the tradition of uncritical and unconditional support of the Soviet Union. Such parties were politically active and electorally significant in France and Italy. With the collapse of the statalized one-party systems and Marxist–Leninist governments, in eastern Europe from the late 1980s and the breakup of the Soviet Union on December 8, 1991, Marxist-Leninist State communism's influence has decreased dramatically in Europe, but around a quarter of the world's population still lives under such a kind of "Communist states".
Vladimir Lenin never used the term Leninism, nor did he refer to his views as Marxism–Leninism. However, his ideas diverged from classical Marxist theory on several important points (see the articles on Marxism and Leninism for more information). Bolshevik communists saw these differences as advancements of Marxism made by Lenin. After Lenin's death, his ideology and contributions to Marxist theory were termed "Marxism–Leninism", or sometimes only "Leninism". Marxism–Leninism soon became the official name for the ideology of the Comintern and of Communist parties around the world.
Stalinism was the theory and practice of communism practiced by Joseph Stalin, leader of the Soviet Union from 1928–1953. Officially it adhered to Marxism–Leninism, but whether Stalin's practices actually followed the principles of Marx and Lenin is a subject of debate and criticism. In contrast to Marx and Lenin, Stalin made few new theoretical contributions. Stalin's main contributions to communist theory were Socialism in One Country and the theory of Aggravation of class struggle under socialism, a theoretical base supporting the repression of political opponents as necessary. Stalinism took an aggressive stance on class conflict, utilizing state violence in an attempt to forcibly purge society of the bourgeoisie. The groundwork for the Soviet policy concerning nationalities was laid out in Stalin's 1913 work Marxism and the National Question.
Stalinist policies in the Soviet Union included rapid industrialization, Five-Year Plans, socialism in one country, a centralized state, collectivization of agriculture and subordination of interests of other communist parties to those of the Communist Party of the Soviet Union. Rapid industrialization was designed to accelerate the development towards communism, stressing that industrialization was needed because the country was economically backward in comparison with other countries, and was needed in order to face the challenges posed by internal and external enemies. Rapid industrialization was accompanied with mass collective farming and rapid urbanization. Rapid urbanization converted many small villages into industrial cities.
A key concept that distinguishes Maoism from other left-wing ideologies is the belief that the class struggle continues throughout the entire socialist period, as a result of the fundamental antagonistic contradiction between capitalism and communism. Even when the proletariat has seized state power through a socialist revolution, the potential remains for a bourgeoisie to restore capitalism. Indeed, Mao famously stated that "the bourgeoisie [in a socialist country] is right inside the Communist Party itself", implying that corrupt Party officials would subvert socialism if not prevented.
Unlike the earlier forms of Marxism-Leninism in which the urban proletariat was seen as the main source of revolution, and the countryside was largely ignored, Mao focused on the peasantry as a revolutionary force which, he said, could be mobilized by a Communist Party with their knowledge and leadership.
Unlike most other political ideologies, including other socialist and Marxist ones, Maoism contains an integral military doctrine and explicitly connects its political ideology with military strategy. In Maoist thought, "political power comes from the barrel of the gun" (one of Mao's quotes), and the peasantry can be mobilized to undertake a "people's war" of armed struggle involving guerrilla warfare.
Since the death of Mao and the reforms of Deng, most of the parties explicitly defining themselves as "Maoist" have disappeared, but various communist groups around the world, particularly armed ones like the Unified Communist Party of Nepal (Maoist), the CPI (Maoist) and CPI (ML) of India and the New People's Army of the Philippines, continue to advance Maoist ideas and get press attention for them. These groups generally have the idea that Mao's ideas were betrayed before they could be fully or properly implemented.
Trotskyism is the theory of Marxism as advocated by Leon Trotsky. Trotsky considered himself a Bolshevik–Leninist, arguing for the establishment of a vanguard party. He considered himself an advocate of orthodox Marxism. His politics differed greatly from those of Stalin or Mao, most importantly in declaring the need for an international "permanent revolution" and arguing that democracy is essential to both socialism and communism. Numerous groups around the world continue to describe themselves as Trotskyist and see themselves as standing in this tradition, although they have diverse interpretations of the conclusions to be drawn from this.
Council and left communism
Council communism is a current of libertarian Marxism that emerged from the November Revolution in the 1920s, characterized by its opposition to state capitalism/state socialism as well as its advocacy of workers' councils as the basis for workers' democracy. Originally affiliated with the Communist Workers Party of Germany (KAPD), council communism continues today as a theoretical and activist position within the greater libertarian socialism movement.
Chief among the tenets of council communism is its opposition to the party vanguardism and democratic centralism of Leninist ideologies and its contention that democratic workers' councils arising in the factories and municipalities are the natural form of working class organization and authority. Council communism also stands in contrast to social democracy through its formal rejection of both the reformism and parliamentarism
The historical origins of left communism can be traced to the period before the First World War, but it only came into focus after 1918. All left communists were supportive of the October Revolution in Russia, but retained a critical view of its development. However, some would in later years come to reject the idea that the revolution had a proletarian or socialist nature, asserting that it had simply carried out the tasks of the bourgeois revolution by creating a state capitalist system.
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.
Unlike other forms of Marxism, autonomist Marxism emphasises the ability of the working class to force changes to the organization of the capitalist system independent of the state, trade unions or political parties. Autonomists are less concerned with party political organization than other Marxists, focusing instead on self-organized action outside of traditional organizational structures. Autonomist Marxism is thus a "bottom up" theory: it draws attention to activities that autonomists see as everyday working class resistance to capitalism, for example absenteeism, slow working, and socialization in the workplace.
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.
Anarchism is a political philosophy that advocates stateless societies based on non-hierarchical free associations. Anarchism holds the state to be undesirable, unnecessary, or harmful. While anti-statism is central, some argue that anarchism entails opposing authority or hierarchical organization in the conduct of human relations, including, but not limited to, the state system. Anarchism as a social movement has regularly endured fluctuations in popularity. Its classical period, which scholars demarcate as from 1860 to 1939, is associated with the working-class movements of the 19th century and the Spanish Civil War-era struggles against fascism.
In 1864 the International Workingmen's Association (sometimes called the "First International") united diverse revolutionary currents including French followers of Proudhon, The anti-authoritarian sections of the First International were the precursors of the anarcho-syndicalists, seeking to "replace the privilege and authority of the State" with the "free and spontaneous organization of labor."
In 1907, the International Anarchist Congress of Amsterdam gathered delegates from 14 different countries, among which important figures of the anarchist movement, including Errico Malatesta, Pierre Monatte, Luigi Fabbri, Benoît Broutchoux, Emma Goldman, Rudolf Rocker, and Christiaan Cornelissen. Various themes were treated during the Congress, in particular concerning the organisation of the anarchist movement, popular education issues, the general strike or antimilitarism. A central debate concerned the relation between anarchism and syndicalism (or trade unionism). The Spanish Workers Federation in 1881 was the first major anarcho-syndicalist movement; anarchist trade union federations were of special importance in Spain. The most successful was the Confederación Nacional del Trabajo (National Confederation of Labour: CNT), founded in 1910. Before the 1940s, the CNT was the major force in Spanish working class politics, attracting 1.58 million members at one point and playing a major role in the Spanish Civil War. The CNT was affiliated with the International Workers Association, a federation of anarcho-syndicalist trade unions founded in 1922, with delegates representing two million workers from 15 countries in Europe and Latin America.
Some anarchists, such as Johann Most, advocated publicizing violent acts of retaliation against counter-revolutionaries because "we preach not only action in and for itself, but also action as propaganda." Numerous heads of state were assassinated between 1881 and 1914 by members of the anarchist movement. For example, U.S. President McKinley's assassin Leon Czolgosz claimed to have been influenced by anarchist and feminist Emma Goldman.
Anarchists participated alongside the Bolsheviks in both February and October revolutions, and were initially enthusiastic about the Bolshevik coup. However, the Bolsheviks soon turned against the anarchists and other left-wing opposition, a conflict that culminated in the 1921 Kronstadt rebellion which the new government repressed. Anarchists in central Russia were either imprisoned, driven underground or joined the victorious Bolsheviks; the anarchists from Petrograd and Moscow fled to the Ukraine. There, in the Free Territory, they fought in the civil war against the Whites (a Western-backed grouping of monarchists and other opponents of the October Revolution) and then the Bolsheviks as part of the Revolutionary Insurrectionary Army of Ukraine led by Nestor Makhno, who established an anarchist society in the region for a number of months.
In the 1920s and 1930s, the rise of fascism in Europe transformed anarchism's conflict with the state.
In Spain, the CNT initially refused to join a popular front electoral alliance, and abstention by CNT supporters led to a right wing election victory. But in 1936, the CNT changed its policy and anarchist votes helped bring the popular front back to power. Months later, the former ruling class responded with an attempted coup causing the Spanish Civil War (1936–1939). In response to the army rebellion, an anarchist-inspired movement of peasants and workers, supported by armed militias, took control of Barcelona and of large areas of rural Spain where they collectivised the land. But even before the fascist victory in 1939, the anarchists were losing ground in a bitter struggle with the Stalinists, who controlled the distribution of military aid to the Republican cause from the Soviet Union. Stalinist-led troops suppressed the collectives and persecuted both dissident Marxists and anarchists.
A surge of popular interest in anarchism occurred during the 1960s and 1970s. In 1968 in Carrara, Italy the International of Anarchist Federations was founded during an international Anarchist conference in Carrara in 1968 by the three existing European federations of France, the Italian and the Iberian Anarchist Federation as well as the Bulgarian federation in French exile. In the United Kingdom this was associated with the punk rock movement, as exemplified by bands such as Crass and the Sex Pistols. The housing and employment crisis in most of Western Europe led to the formation of communes and squatter movements like that of Barcelona, Spain. In Denmark, squatters occupied a disused military base and declared the Freetown Christiania, an autonomous haven in central Copenhagen.
Since the revival of anarchism in the mid 20th century, a number of new movements and schools of thought emerged.
Around the turn of the 21st century, anarchism grew in popularity and influence as part of the anti-war, anti-capitalist, and anti-globalisation movements. Anarchists became known for their involvement in protests against the meetings of the World Trade Organization (WTO), Group of Eight, and the World Economic Forum. International anarchist federations in existence include the International of Anarchist Federations, the International Workers' Association, and International Libertarian Solidarity.
Mutualism began in 18th-century English and French labor movements, then took an anarchist form associated with Pierre-Joseph Proudhon in France and others in the US. This influenced individualist anarchists in the United States such as Benjamin Tucker and William B. Greene. Josiah Warren proposed similar ideas in 1833 after participating in a failed Owenite experiment. In the 1840s and 1850s, Charles A. Dana, and William B. Greene introduced Proudhon's works to the US. Greene adapted Proudhon's mutualism to American conditions and introduced it to Benjamin R. Tucker.
Mutualist anarchism is concerned with reciprocity, free association, voluntary contract, federation, and credit and currency reform. Many mutualists believe a market without government intervention drives prices down to labor-costs, eliminating profit, rent, and interest according to the labor theory of value. Firms would be forced to compete over workers just as workers compete over firms, raising wages. Some see mutualism as between individualist and collectivist anarchism; in What Is Property?, Proudhon develops a concept of "liberty", equivalent to "anarchy", which is the dialectical "synthesis of communism and property." Greene, influenced by Pierre Leroux, sought mutualism in the synthesis of three philosophies – communism, capitalism and socialism. Later individualist anarchists used the term mutualism but retained little emphasis on synthesis, while social anarchists such as the authors of An Anarchist FAQ claim mutualism as a subset of their philosophical tradition.
Collectivist anarchism is a revolutionary form of anarchism most commonly associated with Mikhail Bakunin, Johann Most and the anti-authoritarian section of the First International (1864–1876). Unlike mutualists, collectivist anarchists oppose all private ownership of the means of production, instead advocating that ownership be collectivized. This was to be initiated by small cohesive elite group through acts of violence, or "propaganda by the deed", which would inspire the workers to revolt and forcibly collectivize the means of production. Workers would be compensated for their work on the basis of the amount of time they contributed to production, rather than goods being distributed "according to need" as in anarcho-communism.
Although Collectivist anarchism shares many similarities with Anarchist communism there are also many key differences between them. For example, collectivist anarchists believe that the economy and most or all property should be collectively owned by society while anarchist communists by contrast believe that the concept of ownership should be rejected by society and replaced with the concept of usage. Also Collectivist anarchists often favor using a form of currency to compensate workers according to the amount of time spent contributing to society and production while Anarcho-communists believe that currency and wages should be abolished all together and goods should be distributed "to each according to his or her need".
Anarchist communists propose that a society composed of a number of self-governing communes with collective use of the means of production, with direct democracy as the political organizational form, and related to other communes through federation would be the freest form of social organisation. However, some anarchist communists oppose the majoritarian nature of direct democracy, feeling that it can impede individual liberty and favor consensus democracy. Joseph Déjacque was an early anarchist communist and the first person to describe himself as "libertarian". Other important anarchist communists include Peter Kropotkin, Emma Goldman, Alexander Berkman and Errico Malatesta.
In anarchist communism, individuals would not receive direct compensation for labour (through sharing of profits or payment), but would instead have free access to the resources and surplus of the commune. Kropotkin, on the basis of his biological research and experimentation, believed that humans and human society are more inclined towards efforts for mutual benefit than toward competition and strife. Kropotkin believed that private property was one of the causes of oppression and exploitation and called for its abolition, but he only opposed ownership, not possession.
Some anarcho-syndicalists saw anarchist communism as their objective; for example, the Spanish CNT adopted Isaac Puente's 1932 El comunismo libertario as its manifesto for a post-revolutionary society.
Anarcho-communism does not always have a communitarian philosophy. Some forms of anarchist communism are egoist and strongly influenced by radical individualism believing that anarcho-communism does not require a communitarian nature at all. Forms of libertarian communism such as Situationism are strongly Egoist in nature. Anarchist communist Emma Goldman was influenced by both Stirner and Kropotkin and blended their philosophies together in her own, as shown in books of hers such as Anarchism And Other Essays.
Anarcho-syndicalism is a branch of anarchism that focuses on the labor movement. Anarcho-syndicalists view labor unions as a potential force for revolutionary social change, replacing capitalism and the state with a new society democratically self-managed by workers.
The basic principles of anarcho-syndicalism are:
Workers' solidarity means that anarcho-syndicalists believe all workers—no matter their race, gender, or ethnic group—are in a similar situation in regard to their boss (class consciousness). Furthermore, it means that, within capitalism, any gains or losses made by some workers from or to bosses will eventually affect all workers. Therefore, to liberate themselves, all workers must support one another in their class conflict.
Anarcho-syndicalists believe that only direct action—that is, action concentrated on directly attaining a goal, as opposed to indirect action, such as electing a representative to a government position—will allow workers to liberate themselves. Moreover, anarcho-syndicalists believe that workers' organizations (the organizations that struggle against the wage system, which, in anarcho-syndicalist theory, will eventually form the basis of a new society) should be self-managing. They should not have bosses or "business agents"; rather, the workers should be able to make all the decisions that affect them themselves.
Rudolf Rocker was one of the most popular voices in the anarcho-syndicalist movement. He outlined a view of the origins of the movement, what it sought, and why it was important to the future of labor in his 1938 pamphlet Anarcho-Syndicalism. The International Workers Association is an international anarcho-syndicalist federation of various labor unions from different countries. The Spanish Confederación Nacional del Trabajo played and still plays a major role in the Spanish labor movement. It was also an important force in the Spanish Civil War.
Social democracy can be divided into classic and modern strands. Classic social democracy was a political philosophy that attempted to achieve socialism through gradual, parliamentary means and by reforming capitalism from within rather than through revolutionary means. The term social democracy can refer to the particular kind of society that social democrats advocate.
The Socialist International (SI) – the worldwide organization of social democratic and democratic socialist parties – defines social democracy as an ideal form of representative democracy, that may solve the problems found in a liberal democracy. The SI emphasizes the following principles : Firstly, freedom – not only individual liberties, but also freedom from discrimination and freedom from dependence on either the owners of the means of production or the holders of abusive political power. Secondly, equality and social justice – not only before the law but also economic and socio-cultural equality as well, and equal opportunities for all including those with physical, mental, or social disabilities. Finally, solidarity – unity and a sense of compassion for the victims of injustice and inequality.
Social democracy seeks to contain capitalism through transitioning unstable private sector enterprises into public ownership, correcting economic and social inequality through social safety nets and services (sometimes referred to as welfare state policies) and more aggressive regulation of markets and private enterprise than other forms of mixed economy. Over the past forty years, social democracy has increasingly been replaced with alternate economic systems such as the social market economy or Third Way mixed economies that are informed by Keynesian economics.
Modern democratic socialism is a broad political movement that seeks to propagate the ideals of socialism within the context of a democratic system. Democratic socialism is closely related to social democracy, and in some accounts are identical, while other accounts stress differences. Many democratic socialists support social democracy as a road to reform of the current system, while others support more revolutionary change in society to establish socialist goals. Generally, social democracy is considered to be more centrist and broadly supportive of current capitalist systems (for example, the mixed economy) and the welfare state, while many democratic socialists support a more fully socialist system, either through evolutionary or revolutionary means.
Democratic socialists and social democrats both advocate the concept of the welfare state, but whereas most social democrats view the welfare state as the end itself, many democratic socialists view it as a means to an end. Democratic socialists are also committed to the ideas of the redistribution of wealth and power, as well as social ownership of major industries, concepts widely abandoned by social democrats.
There are no countries in the world that would qualify as a "democratic socialist" state, although some states describe themselves as such, for instance Venezuela, whose former leader Hugo Chávez claimed that democratic socialism was integral to the Bolivarian form of socialism that he was trying to promote.
Liberal socialism is a type of socialism that includes liberal principles within it. It supports a mixed economy that includes both social ownership and private property. Liberal socialism opposes laissez-faire economic liberalism and state socialism. It considers both liberty and equality as compatible with each other and mutually needed to achieve greater economic equality that is necessary to achieve greater economic liberty. The principles of liberal socialism have been based upon or developed by: John Stuart Mill, Eduard Bernstein, G. D. H. Cole, John Dewey, Carlo Rosselli, Norberto Bobbio and Chantal Mouffe. Other important liberal socialist figures include Guido Calogero, Piero Gobetti, Leonard Trelawny Hobhouse, and R. H. Tawney. Liberal socialism has been particularly prominent in British and Italian politics. Liberal socialist Carlo Rosselli founded the liberal socialist-led anti-fascist resistance movement Giustizia e Libertà that later became an active combatant against the Fascist regime in Italy during World War II, and included Ferruccio Parri – who later became Prime Minister of Italy, and Sandro Pertini – who later became President of Italy who were among Giustizia e Libertà's leaders.
Ethical socialism is a variant of liberal socialism developed by British socialists. It became an important ideology within the Labour Party of the United Kingdom. Ethical socialism was founded in the 1920s by R. H. Tawney, a British Christian socialist, and its ideals were connected to Christian socialist, Fabian, and guild socialist ideals. Ethical socialism has been publicly supported by British Prime Ministers Ramsay MacDonald, Clement Attlee, and Tony Blair.
Libertarian socialism (sometimes called social anarchism, left-libertarianism and socialist libertarianism) is a group of political philosophies within the socialist movement that reject the view of socialism as state ownership or command of the means of production within a more general criticism of the state form itself as well as of wage labour relationships within the workplace. Instead it emphasizes workers' self-management of the workplace and decentralized structures of political government asserting that a society based on freedom and equality can be achieved through abolishing authoritarian institutions that control certain means of production and subordinate the majority to an owning class or political and economic elite. Libertarian socialists generally place their hopes in decentralized means of direct democracy and federal or confederal associations such as libertarian municipalism, citizens' assemblies, trade unions, and workers' councils. All of this is generally done within a general call for libertarian and voluntary human relationships through the identification, criticism, and practical dismantling of illegitimate authority in all aspects of human life.
Past and present political philosophies and movements commonly described as libertarian socialist include anarchism (especially anarchist communism, anarchist collectivism, anarcho-syndicalism and mutualism) as well as autonomism, communalism, participism, revolutionary syndicalism, and libertarian Marxist philosophies such as council communism and Luxemburgism; as well as some versions of "utopian socialism" and individualist anarchism.
Religious socialism is any form of socialism based on religious values. Members of several major religions have found that their beliefs about human society fit with socialist principles and ideas. As a result, religious socialist movements have developed within these religions.
There are individuals and groups, past and present, that are clearly both Christian and socialist, such as Frederick Denison Maurice, author of The Kingdom of Christ (1838), and the Christian Socialist Movement (UK) (CSM), affiliated with the British Labour Party. Distributism, is a third-way economic philosophy formulated by such Catholic thinkers as G. K. Chesterton and Hilaire Belloc to apply the principles of social justice articulated by the Roman Catholic Church, especially in Pope Leo XIII's encyclical Rerum novarum.
Various Catholic clerical parties have at times referred to themselves as "Christian Social." Two examples are the Christian Social Party of Karl Lueger in Austria before and after World War I, and the contemporary Christian Social Union in Bavaria. Yet these parties have never espoused socialist policies and have always stood at the conservative side of Christian Democracy.
Christian anarchism is a movement in political theology that combines anarchism and Christianity. The foundation of Christian anarchism is a rejection of violence, with Leo Tolstoy's The Kingdom of God Is Within You regarded as a key text. Tolstoy sought to separate Russian Orthodox Christianity — which was merged with the state — from what he believed was the true message of Jesus as contained in the Gospels, specifically in the Sermon on the Mount. Tolstoy takes the viewpoint that all governments who wage war, and churches who in turn support those governments, are an affront to the Christian principles of nonviolence and nonresistance. Although Tolstoy never actually used the term "Christian anarchism" in The Kingdom of God Is Within You, reviews of this book following its publication in 1894 appear to have coined the term.
The examples and perspective in this section might have an extensive bias or disproportional coverage towards Libya. (January 2019) (Learn how and when to remove this template message)
Islamic socialism is the political ideology of Libya's Muammar al-Gaddafi, former Iraqi president Ahmed Hassan al-Bakr, Syrian President Hafez Al-Assad and of the Pakistani leader of Pakistan Peoples Party, Zulfikar Ali Bhutto. The Green Book (written by Muammar al-Gaddafi) consists of three parts – "The Solution of the Problem of Democracy: 'The Authority of the People'", "The Solution of the Economic Problem: 'Socialism'", and "The Social Basis of the Third Universal Theory". The book is controversial because it completely rejects modern conceptions of liberal democracy and encourages the institution of a form of direct democracy based on popular committees. Critics charge that Qaddafi uses these committees as tools of autocratic political repression in practice.
Scholars have highlighted the similarities between the Islamic economic system and socialist theory. For example, both are against unearned income. Islam does allow private ownership of natural resources and large industries, which are owned collectively, or at least encouraged to be so.
The Arab Socialist Ba'ath Party rules Syria (and ruled Iraq under Saddam Hussein), based on a tradition of secular, non-Marxist socialism. Ba'thist beliefs combine Arab Socialism, nationalism, and Pan-Arabism. The mostly secular ideology often contrasts with that of other Arab governments in the Middle East, which sometimes lean towards Islamism and theocracy. The Ba'athists have persecuted socialists in their own countries. In Iraq, the American Central Intelligence Agency assisted Iraq with a list of communists to eliminate, effectively wiping them out. Socialist Lynn Walsh argues that the Iraqi Ba'athists promoted capitalists from within the party and outside the country.
Socialism has traditionally been part of the Irish republican movement since the early 20th century, when James Connolly, an Irish Marxist theorist, took part in the Easter Rising of 1916. Today, most Irish nationalist and Republican organizations located in Northern Ireland advocate some form of socialism, both Marxist and non-Marxist. The Social Democratic and Labour Party, which until recently was the largest nationalist party in Northern Ireland, promotes social democracy, while militant Republican parties such as Sinn Féin, Republican Sinn Féin, and the 32 County Sovereignty Movement all promote their own varieties of democratic socialism intended to re-distribute wealth on an all-island basis once a united Ireland has been achieved. The Irish Republican Socialist Movement, encompassing the Irish Republican Socialist Party and Irish National Liberation Army, as well as the defunct Official Irish Republican Army and Irish National Liberation Front, are known for promoting an ideology which combines Marxist-Leninism with traditional revolutionary militant Republicanism and is said to be the most direct fulfillment of Connolly's legacy.
Merging aspects of Marxism, socialism, environmentalism, anarchism and ecology, Eco-socialists generally believe that the capitalist system is the cause of social exclusion, inequality and environmental degradation. Eco-socialists criticise many within the Green movement for not going far enough in their critique of the current world system and for not being overtly anti-capitalist. At the same time, Eco-socialists would blame the traditional Left for overlooking or not properly addressing ecological problems. Eco-socialists are anti-globalisation. Joel Kovel sees globalisation as a force driven by capitalism – in turn, the rapid economic growth encouraged by globalisation causes acute ecological crises.
Eco-socialism goes beyond a criticism of the actions of large corporations and targets the inherent properties of capitalism. Such an analysis follows Marx's theories about the contradiction between use values and exchange values. As Joel Kovel explains, within a market economy, goods are not produced to meet needs but are produced to be exchanged for money that we then use to acquire other goods. As we have to keep selling to keep buying, we must persuade others to buy our goods just to ensure our survival, which leads to the production of goods with no previous use that can be sold to sustain our ability to buy other goods. Eco-socialists like Kovel stress that this contradiction has reached a destructive extent, where certain essential activities – such as caring for relatives full-time and basic subsistence – are unrewarded, while unnecessary economic activities earn certain individuals huge fortunes.
Agrarian socialism is another variant of eco-socialism.
Green anarchism, or ecoanarchism, is a school of thought within anarchism which puts a particular emphasis on environmental issues. An important early influence was the thought of the American individualist anarchist Henry David Thoreau and his book Walden. In the late 19th century there emerged an anarchist naturist current within individualist anarchist circles in France, Spain and Portugal. Some contemporary green anarchists can be described as anarcho-primitivists (or anti-civilization anarchists), though not all green anarchists are primitivists. Likewise, there is a strong critique of modern technology among green anarchists, though not all reject it entirely. Important contemporary currents are anarcho-primitivism and social ecology.
A socialist-positivist politic view created by Auguste Comte on Henri de Saint-Simon's utopic/aristocratic socialism heritage, prioritizing social justice, a central government with direct democracy without parliament.
The Arab Socialist Ba'ath Party (also known as the Ba'ath Party; Arabic: حزب البعث العربي الاشتراكي) is a secularist Pan-Arabist political party that synthesizes Arab nationalism and Arab socialism. It opposes Western imperialism and calls for the ethnic "awakening" or "resurrection" of the Arab people into a single united state.
Ba'ath, also spelled as Ba'th or Baath, means resurrection or renaissance. The party's motto, "Unity, Liberty, Socialism" (wahda, hurriya, ishtirakiya), was inspired by the French Jacobin political doctrine linking national unity and social equity. In the slogan, "unity" refers to Arab unity, "liberty" emphasizes being free from foreign control and interference, and "socialism" refers to Arab socialism, not European-style Marxism or communism.
The party was founded in Damascus, Syria in 1940 by the Syrian intellectuals Michel Aflaq and Salah al-Bitar, and since its inception, it has established branches in different Arab countries, although the only countries it has ever held power in are Syria and Iraq. Aflaq and al-Bitar both studied at the Sorbonne in the early 1930s, at a time when centre-left Positivism was still the dominant ideology amongst France's academic elite. The Ba'ath party included a significant number of Christian Arabs among its founding members. For them, a resolutely nationalist and secular political framework was a suitable way to avoid a faith-based Islamic orientation and to give non-Muslims full acknowledgement as citizens.
In 1955, a coup d'état by the military against the historical leadership of Aflaq and al-Bitar led the Syrian and Iraqi parties to split into rival organizations—the Qotri (Regionalist) Syria-based party and the Qawmi (Nationalist) Iraq-based party. Both Ba'ath parties kept their names and maintained parallel structures, but became so antagonistic that the Syrian Ba'ath government became the only Arab government to support non-Arab Iran against Iraq during the Iran–Iraq War.
In Syria, the Ba'ath Party has had a monopoly on political power since the party's 1963 coup. Ba'athists seized power in Iraq in 1963, but were deposed months later. They returned to power in a 1968 coup and remained the sole party of government until the 2003 Iraq invasion. Since then, the party has been banned in Iraq.
The term Ezker abertzalea (Basque for "patriotic left"; translated in Spanish as izquierda nacionalista radical vasca, "Basque radical nationalist left") is used to refer to the parties or organizations of the Basque nationalist/separatist left, stretching from social democracy to communism.
This leftist character is highlighted in contrast to the traditional jeltzale nationalism represented by the Basque Nationalist Party (EAJ-PNV), a conservative and Christian-democratic party, which has long been the largest in the Basque Country. The first examples of abertzale parties are the Basque Nationalist Republican Party (EAAE-PRNV), active from 1909 to 1913, and the Basque Nationalist Action (EAE-ANV), active from 1930 to 2008. This was the political environment in which ETA was formed. More recently, in 1986, the abertzale left of the EAJ-PNV wing to form the social-democratic Basque Solidarity (EA) party.
In 2011–2012 the main abertzale parties and groups joined forces in forming a succession of coalitions: Bildu, Amaiur and, finally, EH Bildu. A group of former members of Batasuna were identified by the media as independents of izquierda abertzale.
Kuomintang and Việt Nam Quốc Dân Đảng
The Kuomintang Party (Chinese National People's Party or Chinese Nationalist Party) was founded in the Republic of China in 1912 by Dr. Sun Yatsen, a proponent of Chinese nationalism, who founded Revive China Society in Honolulu, Hawaii in 1894. Kuomintang ideology features Three Principles of the People, which are nationalism, democracy and socialism.
The party has adopted a One-China policy, arguing that there is only one state called China, and that the Republic of China (not the People's Republic of China) is its legitimate government. The party has had conflicts with the Chinese Communist Party. Since 2008, however, in order to ease tensions with the People's Republic of China, the party has endorsed the "three nos" policy as defined by Ma Ying-jeou – no unification, no independence and no use of force.
The Kuomintang attempted to levy taxes upon merchants in Canton, and the merchants resisted by raising an army, the Merchant's Volunteer Corps. The merchants were conservative and reactionary, and their leader, Chen Lianbao, was a prominent comprador trader.
Chiang Kai-shek led his army of Whampoa Military Academy graduates to defeat the merchant's army. He was assisted by Soviet advisors, who supplied him with weapons, while the merchants were supplied with weapons from the Western countries. The British led an international flotilla to support the merchants. Chiang seized the western-supplied weapons from the merchants, and battled against them. A Kuomintang general executed several merchants, and the Kuomintang formed a Soviet-inspired Revolutionary Committee.
The Kuomintang's economic and military campaign against merchants continued for many years. Chiang also enforced an anti-Japanese boycott, sending agents to sack the shops of those who sold Japanese-made items, fining them.
The Việt Nam Quốc Dân Đảng (VNQDĐ) was based on the Chinese Kuomintang, and incorporated socialism and nationalism as part of its ideology. The party sought independence from French colonial rule in Vietnam during the early 20th century. Its origins lie in the mid-1920s, when a group of young Hanoi-based intellectuals began publishing revolutionary material. From 1928, the VNQDĐ attracted attention through its assassinations of French officials and Vietnamese collaborators.
During the 1930s, the party was eclipsed by Ho Chi Minh's Indochinese Communist Party (ICP). Vietnam was occupied by Japan during World War II and, in the chaos that followed the Japanese surrender in 1945, the VNQDĐ and the ICP briefly joined forces in the fight for Vietnamese independence. After a falling out, Ho purged the VNQDĐ, leaving his communist-dominated Viet Minh unchallenged as the foremost anti-colonial militant organisation. As a part of the post-war settlement that ended the First Indochina War, Vietnam was partitioned into two zones. The remnants of the VNQDĐ fled to the anti-communist south, where they remained until the Fall of Saigon in 1975 and the reunification of Vietnam under communist rule.
- Sinclair, Upton (1 January 1918). Upton Sinclair's: A Monthly Magazine: for Social Justice, by Peaceful Means If Possible.
Socialism, you see, is a bird with two wings. The definition is 'social ownership and democratic control of the instruments and means of production.'
- Nove, Alec. "Socialism". New Palgrave Dictionary of Economics, Second Edition (2008).
A society may be defined as socialist if the major part of the means of production of goods and services is in some sense socially owned and operated, by state, socialised or cooperative enterprises. The practical issues of socialism comprise the relationships between management and workforce within the enterprise, the interrelationships between production units (plan versus markets), and, if the state owns and operates any part of the economy, who controls it and how.
- Rosser, Mariana V. and J Barkley Jr. (23 July 2003). Comparative Economics in a Transforming World Economy. MIT Press. p. 53. ISBN 978-0262182348.
Socialism is an economic system characterised by state or collective ownership of the means of production, land, and capital.
- "What else does a socialist economic system involve? Those who favor socialism generally speak of social ownership, social control, or socialization of the means of production as the distinctive positive feature of a socialist economic system". N. Scott Arnold. The Philosophy and Economics of Market Socialism: A Critical Study. Oxford University Press. 1998. p. 8.
- Busky, Donald F. (20 July 2000). Democratic Socialism: A Global Survey. Praeger. p. 2. ISBN 978-0275968861.
Socialism may be defined as movements for social ownership and control of the economy. It is this idea that is the common element found in the many forms of socialism.
- Bertrand Badie; Dirk Berg-Schlosser; Leonardo Morlino (2011). International Encyclopedia of Political Science. SAGE Publications, Inc. p. 2456. ISBN 978-1412959636.
Socialist systems are those regimes based on the economic and political theory of socialism, which advocates public ownership and cooperative management of the means of production and allocation of resources.
- Zimbalist, Sherman and Brown, Andrew, Howard J. and Stuart (October 1988). Comparing Economic Systems: A Political-Economic Approach. Harcourt College Pub. p. 7. ISBN 978-0155124035.
Pure socialism is defined as a system wherein all of the means of production are owned and run by the government and/or cooperative, nonprofit groups.
- Brus, Wlodzimierz (5 November 2015). The Economics and Politics of Socialism. Routledge. p. 87. ISBN 978-0415866477.
This alteration in the relationship between economy and politics is evident in the very definition of a socialist economic system. The basic characteristic of such a system is generally reckoned to be the predominance of the social ownership of the means of production.
- Michie, Jonathan (1 January 2001). Readers Guide to the Social Sciences. Routledge. p. 1516. ISBN 978-1579580919.
Just as private ownership defines capitalism, social ownership defines socialism. The essential characteristic of socialism in theory is that it destroys social hierarchies, and therefore leads to a politically and economically egalitarian society. Two closely related consequences follow. First, every individual is entitled to an equal ownership share that earns an aliquot part of the total social dividend…Second, in order to eliminate social hierarchy in the workplace, enterprises are run by those employed, and not by the representatives of private or state capital. Thus, the well-known historical tendency of the divorce between ownership and management is brought to an end. The society – i.e. every individual equally – owns capital and those who work are entitled to manage their own economic affairs.
- "2. (Government, Politics & Diplomacy) any of various social or political theories or movements in which the common welfare is to be achieved through the establishment of a socialist economic system" "Socialism" at The Free dictionary
- O'Hara, Phillip (September 2003). Encyclopedia of Political Economy, Volume 2. Routledge. p. 71. ISBN 0-415-24187-1.
In order of increasing decentralisation (at least) three forms of socialised ownership can be distinguished: state-owned firms, employee-owned (or socially) owned firms, and citizen ownership of equity.
- Lamb & Docherty 2006, p. 1
- Arnold, Scott (1994). The Philosophy and Economics of Market Socialism: A Critical Study. Oxford University Press. pp. 7–8. ISBN 978-0195088274.
This term is harder to define, since socialists disagree among themselves about what socialism 'really is.' It would seem that everyone (socialists and nonsocialists alike) could at least agree that it is not a system in which there is widespread private ownership of the means of production...To be a socialist is not just to believe in certain ends, goals, values, or ideals. It also requires a belief in a certain institutional means to achieve those ends; whatever that may mean in positive terms, it certainly presupposes, at a minimum, the belief that these ends and values cannot be achieved in an economic system in which there is widespread private ownership of the means of production...Those who favor socialism generally speak of social ownership, social control, or socialization of the means of production as the distinctive positive feature of a socialist economic system.
- Hastings, Mason and Pyper, Adrian, Alistair and Hugh (21 December 2000). The Oxford Companion to Christian Thought. Oxford University Press. p. 677. ISBN 978-0198600244.
Socialists have always recognized that there are many possible forms of social ownership of which co-operative ownership is one...Nevertheless, socialism has throughout its history been inseparable from some form of common ownership. By its very nature it involves the abolition of private ownership of capital; bringing the means of production, distribution, and exchange into public ownership and control is central to its philosophy. It is difficult to see how it can survive, in theory or practice, without this central idea.
- Kolb, Robert (19 October 2007). Encyclopedia of Business Ethics and Society, First Edition. SAGE Publications, Inc. p. 1345. ISBN 978-1412916523.
There are many forms of socialism, all of which eliminate private ownership of capital and replace it with collective ownership. These many forms, all focused on advancing distributive justice for long-term social welfare, can be divided into two broad types of socialism: nonmarket and market.
- Boyle, James. "What is Socialism?", The Shakespeare Press, 1912. pp. 35. Boyle quotes Pierrerismo Joseph Proudhon as stating that socialism is "every aspiration towards the amelioration of society", and then admitting that, under this definition, "we are all socialists."
- Cort, John C. "Christian socialism". Orbis Books, New York, 1988. pp. 355.
- Boyle, James. "What is Socialism?", The Shakespeare Press, 1912. pp. 35.
- "Adam Smith". www.fsmitha.com.
- School, Head of; email@example.com. "Welcome to the School of Politics & International Relations". School of Politics & International Relations.
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- "Archived copy". Archived from the original on 2015-07-12. Retrieved 2010-06-02.CS1 maint: Archived copy as title (link)
- "Karl Marx Socialism and Scientific Communism".
- Murray Bookchin, Ghost of Anarcho-Syndicalism; Robert Graham, The General Idea of Proudhon's Revolution
- "Heaven on Earth: The Rise and Fall of Socialism". Public Broadcasting System. Retrieved December 15, 2011.
- Draper, Hal (1990). Karl Marx's Theory of Revolution, Volume IV: Critique of Other Socialisms. New York: Monthly Review Press. pp. 1–21. ISBN 978-0-85345-798-5.
- Stephen Kotkin. Magnetic Mountain: Stalinism As a Civilization. First Paperback Edition. Berkeley and Los Angeles, California, USA: University of California Press, 1997. ISBN 978-0-520-20823-0. pp. 71, 307, 81.
- "Marxism and the National Question". www.marxists.org.
- T. B. Bottomore. A Dictionary of Marxist thought. Malden, Massaschussetts, USA; Oxford, England, UK; Melbourne, Victoria, Australia; Berlin, Germany: Wiley-Blackwell, 1991. pp. 54.
- Stephen Kotkin. Magnetic Mountain: Stalinism As a Civilization. First Paperback Edition. Berkeley and Los Angeles, California: University of California Press, 1997. ISBN 978-0-520-20823-0. pp. 70–71.
- Stephen Kotkin. Magnetic Mountain: Stalinism As a Civilization. First Paperback Edition. Berkeley and Los Angeles, California, USA: University of California Press, 1997. ISBN 978-0-520-20823-0. pp. 70–79.
- Anton Pannekoek (1936) Workers’ Councils
- Notes on Trotsky, Pannekoek, Bordiga – Gilles Dauvé
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- Ruhle, Otto. "The Revolution Is Not A Party Affair". 1920.
- "IAF principles". International of Anarchist Federations. Archived from the original on 5 January 2012.
The IAF – IFA fights for : the abolition of all forms of authority whether economical, political, social, religious, cultural or sexual.
- "That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of laws and the abolition of the mechanism that serves to impose them, when it refuses all hierarchical organization and preaches free agreement — at the same time strives to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist." Peter Kropotkin. Anarchism: its philosophy and ideal
- "anarchists are opposed to irrational (e.g., illegitimate) authority, in other words, hierarchy — hierarchy being the institutionalisation of authority within a society." "B.1 Why are anarchists against authority and hierarchy?" in An Anarchist FAQ
- "ANARCHISM, a social philosophy that rejects authoritarian government and maintains that voluntary institutions are best suited to express man's natural social tendencies." George Woodcock. "Anarchism" at The Encyclopedia of Philosophy
- "In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions." Peter Kropotkin. "Anarchism" from the Encyclopædia Britannica
Malatesta, Errico. "Towards Anarchism". MAN!. Los Angeles: International Group of San Francisco. OCLC 3930443. Archived from the original on 7 November 2012. Agrell, Siri (14 May 2007). "Working for The Man". The Globe and Mail. Archived from the original on 16 May 2007. Retrieved 14 April 2008. "Anarchism". Encyclopædia Britannica. Encyclopædia Britannica Premium Service. 2006. Archived from the original on 14 December 2006. Retrieved 29 August 2006.
"Anarchism". The Shorter Routledge Encyclopedia of Philosophy: 14. 2005.
Anarchism is the view that a society without the state, or government, is both possible and desirable.The following sources cite anarchism as a political philosophy: Mclaughlin, Paul (2007). Anarchism and Authority. Aldershot: Ashgate. p. 59. ISBN 0-7546-6196-2. Johnston, R. (2000). The Dictionary of Human Geography. Cambridge: Blackwell Publishers. p. 24. ISBN 0-631-20561-6.
- Slevin, Carl. "Anarchism." The Concise Oxford Dictionary of Politics. Ed. Iain McLean and Alistair McMillan. Oxford University Press, 2003.
- "Anarchists do reject the state, as we will see. But to claim that this central aspect of anarchism is definitive is to sell anarchism short."Anarchism and Authority: A Philosophical Introduction to Classical Anarchism by Paul McLaughlin. AshGate. 2007. pg. 28
- "Authority is defined in terms of the right to exercise social control (as explored in the "sociology of power") and the correlative duty to obey (as explored in the "philosophy of practical reason"). Anarchism is distinguished, philosophically, by its scepticism towards such moral relations-by its questioning of the claims made for such normative power- and, practically, by its challenge to those "authoritative" powers which cannot justify their claims and which are therefore deemed illegitimate or without moral foundation."Anarchism and Authority: A Philosophical Introduction to Classical Anarchism by Paul McLaughlin. AshGate. 2007. pg. 1
- "Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations." Emma Goldman. "What it Really Stands for Anarchy" in Anarchism and Other Essays.
- Individualist anarchist Benjamin Tucker defined anarchism as opposition to authority as follows "They found that they must turn either to the right or to the left, — follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other. Thus were born State Socialism and Anarchism ... Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity. Good representatives of the first are seen in the Catholic Church and the Russian autocracy; of the second, in the Protestant Church and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of Karl Marx." Benjamin Tucker. Individual Liberty.
- Ward, Colin (1966). "Anarchism as a Theory of Organization". Archived from the original on 25 March 2010. Retrieved 1 March 2010.
- Anarchist historian George Woodcock report of Mikhail Bakunin's anti-authoritarianism and shows opposition to both state and non-state forms of authority as follows: "All anarchists deny authority; many of them fight against it." (pg. 9) ... Bakunin did not convert the League's central committee to his full program, but he did persuade them to accept a remarkably radical recommendation to the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both Church and State."
- Brown, L. Susan (2002). "Anarchism as a Political Philosophy of Existential Individualism: Implications for Feminism". The Politics of Individualism: Liberalism, Liberal Feminism and Anarchism. Black Rose Books Ltd. Publishing. p. 106.
- Jonathan Purkis and James Bowen, "Introduction: Why Anarchism Still Matters", in Jonathan Purkis and James Bowen (eds), Changing Anarchism: Anarchist Theory and Practice in a Global Age (Manchester: Manchester University Press, 2004), p. 3.
-  BBC News: South America's leftward sweep
- Blin, Arnaud (2007). The History of Terrorism. Berkeley: University of California Press. p. 116. ISBN 0-520-24709-4.
- Resolutions from the St. Imier Congress, in Anarchism: A Documentary History of Libertarian Ideas, Vol. 1, p. 100 
- Beevor, Antony (2006). The Battle for Spain: The Spanish Civil War 1936–1939. London: Weidenfeld & Nicolson. p. 24. ISBN 978-0-297-84832-5.
- ""Action as Propaganda" by Johann Most, July 25, 1885". Dwardmac.pitzer.edu. 2003-04-21. Retrieved 2010-09-20.
- Dirlik, Arif (1991). Anarchism in the Chinese Revolution. Berkeley: University of California Press. ISBN 0-520-07297-9.
- Avrich, Paul (2006). The Russian Anarchists. Stirling: AK Press. p. 204. ISBN 1-904859-48-8.
- Beevor, Antony (2006). The Battle for Spain: The Spanish Civil War 1936–1939. London: Weidenfeld & Nicolson. p. 46. ISBN 978-0-297-84832-5.
- Bolloten, Burnett (1984-11-15). The Spanish Civil War: Revolution and Counterrevolution. University of North Carolina Press. p. 1107. ISBN 978-0-8078-1906-7.
- Birchall, Ian (2004). Sartre Against Stalinism. Berghahn Books. p. 29. ISBN 1-57181-542-2.
- Thomas 1985, p. 4
- London Federation of Anarchists involvement in Carrara conference, 1968 International Institute of Social History, Accessed 19 January 2010
- Short history of the IAF-IFA Archived 1998-02-06 at the Wayback Machine A-infos news project, Accessed 19 January 2010
- McLaughlin, Paul (2007). Anarchism and Authority. Aldershot: Ashgate. p. 10. ISBN 0-7546-6196-2.
- Williams, Leonard (September 2007). "Anarchism Revived". New Political Science. 29 (3): 297–312. doi:10.1080/07393140701510160.
- Rupert, Mark (2006). Globalization and International Political Economy. Lanham: Rowman & Littlefield Publishers. p. 66. ISBN 0-7425-2943-6.
- "A member of a community", The Mutualist; this 1826 series criticized Robert Owen's proposals, and has been attributed to Josiah Warren or another dissident Owenite in the same circles; Wilbur, Shawn, 2006, "More from the 1826 "Mutualist"?"
- Warren published the periodical "The Peaceful Revolutionist" in 1833, seven years before Proudhon's "What is Property."
- "While more learned men lost faith in utopias and in human nature when the New Harmony experiment failed, Warren became more trusting than before in man's intelligence and perfectibility." – Native American Anarchism, pg. 94, Eunice Schuster
- Dana, Charles A. Proudhon and his "Bank of the People" (1848).
- Tucker, Benjamin R., "On Picket Duty", Liberty (Not the Daughter but the Mother of Order) (1881–1908); 5 January 1889; 6, 10; APS Online pg. 1
- Carson, Kevin (2007). Studies in Mutualist Political Economy. BookSurge Publishing. ISBN 1-4196-5869-7. Archived from the original on 2010-12-21.
- "Under the mutual system, each individual will receive the just and exact pay for his work; services equivalent in cost being exchangeable for services equivalent in cost, without profit or discount; and so much as the individual laborer will then get over and above what he has earned will come to him as his share in the general prosperity of the community of which he is an individual member." From "Communism versus Mutualism", Socialistic, Communistic, Mutualistic and Financial Fragments. (Boston: Lee & Shepard, 1875) by William Batchelder Greene
- Avrich, Paul. Anarchist Voices: An Oral History of Anarchism in America, Princeton University Press 1996 ISBN 0-691-04494-5, p.6
Blackwell Encyclopaedia of Political Thought, Blackwell Publishing 1991 ISBN 0-631-17944-5, p.11
- Proudhon, Pierre-Joseph What is Property? (1840), p. 281
- Greene, William B. "Communism – Capitalism – Socialism Archived 2007-09-27 at the Wayback Machine", Equality (1849), p. 59.
- Patsouras, Louis. 2005. Marx in Context. iUniverse. p. 54
- Avrich, Paul. 2006. Anarchist Voices: An Oral History of Anarchism in America. AK Press. p. 5
- Alexander Beckman. What is Anarchism?, p. 217
- Puente, Isaac "Libertarian Communism" (The Cienfuegos Press Anarchist Review' #6 Orkney 1982)"Archived copy". Archived from the original on 2010-01-06. Retrieved 2010-01-06.CS1 maint: Archived copy as title (link)
- Graeber, David and Grubacic, Andrej. Anarchism, Or The Revolutionary Movement Of The Twenty-first Century
- De l'être-humain mâle et femelle – Lettre à P.J. Proudhon par Joseph Déjacque (in French)
- Miller. Blackwell Encyclopaedia of Political Thought, Blackwell Publishing (1991) ISBN 0-631-17944-5, p. 12
- Kropotkin, Peter Mutual Aid: A Factor of Evolution, 1998 paperback, London: Freedom Press. ISBN 0-900384-36-0, also at Project Gutenburg
- Kropotkin, Peter The Conquest of Bread, first published 1892, also at Anarchy Archives
- Kropotkin, Peter Fields, Factories and Workshops, available at Anarchy Archives
- Bookchin, Murray Post Scarcity Anarchism (1971 and 2004) ISBN 1-904859-06-2.
- "[t]he landlord owes his riches to the poverty of the peasants, and the wealth of the capitalist comes from the same source" – Kropotkin, "The Conquest of Bread" op cit
- Kropotkin, Peter. Words of a Rebel, p99.
- "We do not want to rob any one of his coat, but we wish to give to the workers all those things the lack of which makes them fall an easy prey to the exploiter, and we will do our utmost that none shall lack aught, that not a single man shall be forced to sell the strength of his right arm to obtain a bare subsistence for himself and his babes. This is what we mean when we talk of Expropriation..." Peter Kropotkin, The Conquest Of Bread, Chapter IV: Expropriation Archived 2007-03-01 at the Wayback Machine
- see, for example, Christopher Gray, Leaving the Twentieth Century, p. 88.
- Emma Goldman, Anarchism and Other Essays, p. 50.
- Sorel, Georges. 'Political Theorists in Context' Routledge (2004) p. 248
- Rocker, Rudolf. 'Anarcho-Syndicalism: Theory and Practice' AK Press (2004) p. 73
- Sojo, Cleto A. "Venezuela's Chavez Closes World Social Forum with Call to Transcend Capitalism". Venezuela analysis.
- Gerald F. Gaus, Chandran Kukathas. Handbook of political theory. London, England, UK; Thousand Oaks, California, USA; New Delhi, India: SAGE Publications, 2004. Pp. 420.
- Stanislao G. Pugliese. Carlo Rosselli: socialist heretic and antifascist exile. Harvard University Press, 1999. Pp. 99.
- Noel W. Thompson. Political economy and the Labour Party: the economics of democratic socialism, 1884-2005. 2nd edition. Oxon, England, UK; New York, USA: Routledge, 2006. Pp. 60-61.
- Steve Bastow, James Martin. Third way discourse: European ideologies in the twentieth century. Edinburgh, Scotland, UK: Edinburgh University Press, Ltd, 2003. Pp. 72.
- Nadia Urbinati. J.S. Mill's political thought: a bicentennial reassessment. Cambridge, England, UK: Cambridge University Press, 2007 Pp. 101.
- Steve Bastow, James Martin. Third way discourse: European ideologies in the twentieth century. Pp. 72.
- Steve Bastow, James Martin. Third way discourse: European ideologies in the twentieth century. Edinburgh, Scotland, UK: Edinburgh University Press, Ltd, 2003. Pp. 72.
- Stanislao G. Pugliese. Carlo Rosselli: socialist heretic and antifascist exile. Harvard University Press, 1999. Pp. 51, 224.
- John Dearlove, Peter Saunders. Introduction to British politics. Wiley-Blackwell, 2000. Pp. 427.
- Noel W. Thompson. Political economy and the Labour Party: the economics of democratic socialism, 1884-2005. 2nd edition. Oxon, England, UK; New York, USA: Routledge, 2006. Pp. 52.
- Stephen D. Tansey, Nigel A. Jackson. Politics: the basics. Fourth Edition. Oxon, England, UK; New York, USA: Routledge, 2008. Pp. 97.
- Noel W. Thompson. Political economy and the Labour Party: the economics of democratic socialism, 1884-2005. 2nd edition. Oxon, England, UK; New York, USA: Routledge, 2006. Pp. 52, 58, 60.
- Kevin Morgan. Ramsay MacDonald. London, England, UK: Haus Publishing Ltd, 2006. 29.
- David Howell. Attlee. London, England, UK: Haus Publishing Ltd, 2006. 130-132.
- Ostergaard, Geoffrey. "Anarchism". A Dictionary of Marxist Thought. Blackwell Publishing, 1991. p. 21.
- Chomsky, Noam (2004). Language and Politics. In Otero, Carlos Peregrín. AK Press. p. 739
- Bookchin, Murray and Janet Biehl. The Murray Bookchin Reader. Cassell, 1997. p. 170 ISBN 0-304-33873-7
- Hicks, Steven V. and Daniel E. Shannon. The American journal of economics and sociolology. Blackwell Pub, 2003. p. 612
- Miller, Wilbur R. (2012). The social history of crime and punishment in America. An encyclopedia. 5 vols. London: Sage Publications. p. 1007. ISBN 1412988764. "There exist three major camps in libertarian thought: right-libertarianism, socialist libertarianism, and ..."
- "unlike other socialists, they tend to see (to various different degrees, depending on the thinker) to be skeptical of centralized state intervention as the solution to capitalist exploitation..." Roderick T. Long. "Toward a libertarian theory of class." Social Philosophy and Policy. Volume 15. Issue 02. Summer 1998. Pg. 305
- "So, libertarian socialism rejects the idea of state ownership and control of the economy, along with the state as such." "I1. Isn´t libertarian socialism an oxymoron" in An Anarchist FAQ
- "We do not equate socialism with planning, state control, or nationalization of industry, although we understand that in a socialist society (not "under" socialism) economic activity will be collectively controlled, managed, planned, and owned. Similarly, we believe that socialism will involve equality, but we do not think that socialism is equality, for it is possible to conceive of a society where everyone is equally oppressed. We think that socialism is incompatible with one-party states, with constraints on freedom of speech, with an elite exercising power 'on behalf of' the people, with leader cults, with any of the other devices by which the dying society seeks to portray itself as the new society. "What is Libertarian Socialism?" by Ulli Diemer. Volume 2, Number 1 (Summer 1997 issue) of The Red Menace.
- "Therefore, rather than being an oxymoron, "libertarian socialism" indicates that true socialism must be libertarian and that a libertarian who is not a socialist is a phoney. As true socialists oppose wage labour, they must also oppose the state for the same reasons. Similarly, libertarians must oppose wage labour for the same reasons they must oppose the state." "I1. Isn´t libertarian socialism an oxymoron" in An Anarchist FAQ
- "So, libertarian socialism rejects the idea of state ownership and control of the economy, along with the state as such. Through workers' self-management it proposes to bring an end to authority, exploitation, and hierarchy in production." "I1. Isn´t libertarian socialism an oxymoron" in An Anarchist FAQ
- " ...preferringa system of popular self governance via networks of decentralized, local voluntary, participatory, cooperative associations. Roderick T. Long. "Toward a libertarian theory of class." Social Philosophy and Policy. Volume 15. Issue 02. Summer 1998. Pg. 305
- Mendes, Silva. Socialismo Libertário ou Anarchismo Vol. 1 (1896): "Society should be free through mankind's spontaneous federative affiliation to life, based on the community of land and tools of the trade; meaning: Anarchy will be equality by abolition of private property (while retaining respect for personal property) and liberty by abolition of authority".
- "We therefore foresee a Society in which all activities will be coordinated, a structure that has, at the same time, sufficient flexibility to permit the greatest possible autonomy for social life, or for the life of each enterprise, and enough cohesiveness to prevent all disorder...In a well-organized society, all of these things must be systematically accomplished by means of parallel federations, vertically united at the highest levels, constituting one vast organism in which all economic functions will be performed in solidarity with all others and that will permanently preserve the necessary cohesion." Gaston Leval. "Libertarian socialism: a practical outline".
- "...preferring a system of popular self governance via networks of decentralized, local, voluntary, participatory, cooperative associations-sometimes as a complement to and check on state power..."
- Rocker, Rudolf (2004). Anarcho-Syndicalism: Theory and Practice. AK Press. p. 65. ISBN 978-1-902593-92-0.
- "LibSoc share with LibCap an aversion to any interference to freedom of thought, expression or choicce of lifestyle." Roderick T. Long. "Toward a libertarian theory of class." Social Philosophy and Policy. Volume 15. Issue 02. Summer 1998. pp 305
- "What is implied by the term 'libertarian socialism'?: The idea that socialism is first and foremost about freedom and therefore about overcoming the domination, repression, and alienation that block the free flow of human creativity, thought, and action...An approach to socialism that incorporates cultural revolution, women's and children's liberation, and the critique and transformation of daily life, as well as the more traditional concerns of socialist politics. A politics that is completely revolutionary because it seeks to transform all of reality. We do not think that capturing the economy and the state lead automatically to the transformation of the rest of social being, nor do we equate liberation with changing our life-styles and our heads. Capitalism is a total system that invades all areas of life: socialism must be the overcoming of capitalist reality in its entirety, or it is nothing." "What is Libertarian Socialism?" by Ulli Diemer. Volume 2, Number 1 (Summer 1997 issue) of The Red Menace.
- "The IAF - IFA fights for : the abolition of all forms of authority whether economical, political, social, religious, cultural or sexual.""Principles of The International of Anarchist Federations" Archived 2012-01-05 at the Wayback Machine
- "Authority is defined in terms of the right to exercise social control (as explored in the "sociology of power") and the correlative duty to obey (as explred in the "philosophy of practical reason"). Anarchism is distinguished, philosophically, by its scepticism towards such moral relations – by its questioning of the claims made for such normative power – and, practically, by its challenge to those "authoritative" powers which cannot justify their claims and which are therefore deemed illegitimate or without moral foundation."Anarchism and Authority: A Philosophical Introduction to Classical Anarchism by Paul McLaughlin. AshGate. 2007. p. 1
- Individualist anarchist Benjamin Tucker defined anarchism as opposition to authority as follows "They found that they must turn either to the right or to the left, — follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other. Thus were born State Socialism and Anarchism...Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity. Good representatives of the first are seen in the Catholic Church and the Russian autocracy; of the second, in the Protestant Church and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of Karl Marx." Benjamin Tucker. Individual Liberty.
- Anarchist historian George Woodcock report of Mikhail Bakunin's anti-authoritarianism and shows opposition to both state and non-state forms of authority as follows: "All anarchists deny authority; many of them fight against it." (p. 9)...Bakunin did not convert the League's central committee to his full program, but he did persuade them to accept a remarkably radical recommendation to the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both Church and State."
- Sims, Franwa (2006). The Anacostia Diaries As It Is. Lulu Press. p. 160.
- A Mutualist FAQ: A.4. Are Mutualists Socialists? Archived 2009-06-09 at the Wayback Machine
- Kent Bromley, in his preface to Peter Kropotkin's book The Conquest of Bread, considered early French utopian socialist Charles Fourier to be the founder of the libertarian branch of socialist thought, as opposed to the authoritarian socialist ideas of Babeuf and Buonarroti." Kropotkin, Peter. The Conquest of Bread, preface by Kent Bromley, New York and London, G. P. Putnam's Sons, 1906.
- "(Benjamin) Tucker referred to himself many times as a socialist and considered his philosophy to be "Anarchistic socialism." An Anarchist FAQ by Various Authors
- French individualist anarchist Émile Armand shows clearly opposition to capitalism and centralized economies when he said that the individualist anarchist "inwardly he remains refractory – fatally refractory – morally, intellectually, economically (The capitalist economy and the directed economy, the speculators and the fabricators of single are equally repugnant to him.)""Anarchist Individualism as a Life and Activity" by Emile Armand
- Anarchist Peter Sabatini reports that In the United States "of early to mid-19th century, there appeared an array of communal and "utopian" counterculture groups (including the so-called free love movement). William Godwin's anarchism exerted an ideological influence on some of this, but more so the socialism of Robert Owen and Charles Fourier. After success of his British venture, Owen himself established a cooperative community within the United States at New Harmony, Indiana during 1825. One member of this commune was Josiah Warren (1798–1874), considered to be the first individualist anarchist"Peter Sabatini. "Libertarianism: Bogus Anarchy"
- "It introduces an eye-opening approach to radical social thought, rooted equally in libertarian socialism and market anarchism." Chartier, Gary; Johnson, Charles W. (2011). Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty. Brooklyn, NY:Minor Compositions/Autonomedia. Pg. Back cover
- "Political Spectrum as seen by the Social Democratic Party of America".
- Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 2–4.
Locating Christian anarchism...In political theology
- Christoyannopoulos, Alexandre (March 2010). "A Christian Anarchist Critique of Violence: From Turning the Other Cheek to a Rejection of the State" (PDF). Political Studies Association. Archived from the original (PDF) on 2011-05-05.
- Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 19 and 208.
- William Thomas Stead (ed.). The review of reviews, Volume 9, 1894, p.306.
- Mather & Crowther (ed.). The Speaker, Volume 9, 1894, p.254.
- Walsh, Lynn. Imperialism and the gulf war, Chapter 5, 1990-91
- Wall, D., Babylon and Beyond: The Economics of Anti-Capitalist, Anti-Globalist and Radical Green Movements, 2005
- Kovel, J., The Enemy of Nature, 2002
- "Su obra más representativa es Walden, aparecida en 1854, aunque redactada entre 1845 y 1847, cuando Thoreau decide instalarse en el aislamiento de una cabaña en el bosque, y vivir en íntimo contacto con la naturaleza, en una vida de soledad y sobriedad. De esta experiencia, su filosofía trata de transmitirnos la idea que resulta necesario un retorno respetuoso a la naturaleza, y que la felicidad es sobre todo fruto de la riqueza interior y de la armonía de los individuos con el entorno natural. Muchos han visto en Thoreau a uno de los precursores del ecologismo y del anarquismo primitivista representado en la actualidad por John Zerzan. Para George Woodcock, esta actitud puede estar también motivada por una cierta idea de resistencia al progreso y de rechazo al materialismo creciente que caracteriza la sociedad norteamericana de mediados de siglo XIX.""LA INSUMISIÓN VOLUNTARIA. EL ANARQUISMO INDIVIDUALISTA ESPAÑOL DURANTE LA DICTADURA Y LA SEGUNDA REPÚBLICA (1923-1938)" by Xavier Diez Archived 2006-05-26 at the Wayback Machine
- EL NATURISMO LIBERTARIO EN LA PENÍNSULA IBÉRICA (1890-1939) by Jose Maria Rosello Archived 2016-01-02 at the Wayback Machine
- "LA INSUMISIÓN VOLUNTARIA. EL ANARQUISMO INDIVIDUALISTA ESPAÑOL DURANTE LA DICTADURA Y LA SEGUNDA REPÚBLICA (1923-1938)" by Xavier Diez Archived 2006-05-26 at the Wayback Machine
- "The Baath Arab Socialist Party National Leadership".
- Hamel, Ernest (1859). "Histoire de Saint-Just Député de la Convention Nationale". Impr. et Librairie Poulet-Malassis et Broise.
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- "abertzale - Orotariko Euskal Hiztegia bilaketa". www.euskaltzaindia.eus.
- "ezker - Orotariko Euskal Hiztegia bilaketa". www.euskaltzaindia.eus.
- Jeltzale comes from JEL, acronym of Jaungoikoa Eta Lagizarrak, which literally means "God and old laws" and refers to the political thought of Sabino Arana.
- Cecilia Arrozarena, El roble y la ceiba. Historia de los vascos en Cuba, ISBN 84-8136-357-X, Txalaparta, 2003
- Santiago de Pablo, Un partido con historia, El Correo, 14 April 2007.
- Jesús María Casquete Badallo, Abertzale sí pero, ¿quién dijo que de izquierda? Archived 2012-03-21 at the Wayback Machine, El Viejo Topo, ISSN 0210-2706, n. 268, 2010, pp. 14-19.
- "Archived copy". Archived from the original on 2011-11-05. Retrieved 2011-11-20.CS1 maint: Archived copy as title (link)
- "Izquierda abertzale, EA, Alternatiba y Aralar cierran los contenidos del pacto del 20-N - GARA". gara.naiz.eus.
- Morán, Unai (10 June 2012). "Una profesora se perfila como aspirante a 'lehendakari' por EHB" – via elpais.com.
- See (Chinese) "Major Events in KMT" History Official Site of the KMT last accessed Aug. 30, 2009
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- Hannah Pakula (2009). The last empress: Madame Chiang Kai-Shek and the birth of modern China. Simon and Schuster. p. 128. ISBN 1-4391-4893-7. Retrieved 2010-06-28.
- Hannah Pakula (2009). The last empress: Madame Chiang Kai-Shek and the birth of modern China. Simon and Schuster. p. 128. ISBN 1-4391-4893-7. Retrieved 2010-06-28.
- Jonathan Fenby (2005). Chiang Kai Shek: China's Generalissimo and the Nation He Lost. Carroll & Graf Publishers. p. 72. ISBN 0-7867-1484-0. Retrieved 2010-06-28.
- G.D.H. Cole, History of Socialist Thought, in 7 volumes, Macmillan and St. Martin's Press (1965), Palgrave Macmillan (2003 reprint); 7 volumes, hardcover, 3160 pages, ISBN 1-4039-0264-X.
- Albert Fried, Ronald Sanders, eds., Socialist Thought: A Documentary History, Garden City, New York: Doubleday Anchor, 1964.
- Michael Harrington, Socialism, New York, Bantam, 1972.
- James Weinstein, Long Detour: The History and Future of the American Left, Westview Press, 2003, hardcover, 272 pages, ISBN 0-8133-4104-3.
- Hans-Hermann Hoppe (1989). A Theory of Socialism and Capitalism (PDF). Kluwer Academic Publishers. ISBN 0-89838-279-3..
- Norman Birnbaum. After Progress: American Social Reform and European Socialism in the Twentieth Century. Oxford University Press. (see review here).
- What Remains of Socialism?  by Emile Perreau-Saussine.