Communism
Communism, political and economic doctrine that aims to replace private property and a profit-based economy with public ownership and communal control of at least the major means of production (e.g., mines, mills, and factories) and the natural resources of a society. Communism is thus a form of socialism—a higher and more advanced form, according to its advocates. Exactly how communism differs from socialism has long been a matter of debate, but the distinction rests largely on the communists’ adherence to the revolutionary socialism of Karl Marx.
Like most writers of the 19th century, Marx tended to use the terms communism and socialism interchangeably. In his Critique of the Gotha Programme (1875), however, Marx identified two phases of communism that would follow the predicted overthrow of capitalism: the first would be a transitional system in which the working class would control the government and economy yet still find it necessary to pay people according to how long, hard, or well they worked, and the second would be fully realized communism—a society without class divisions or government, in which the production and distribution of goods would be based upon the principle “From each according to his ability, to each according to his needs.” Marx’s followers, especially the Russian revolutionary Vladimir Ilich Lenin, took up this distinction.
In State and Revolution (1917), Lenin asserted that socialism corresponds to Marx’s first phase of communist society and communism proper to the second. Lenin and the Bolshevik wing of the Russian Social-Democratic Workers’ Party reinforced this distinction in 1918, the year after they seized power in Russia, by taking the name All-Russian Communist Party. Since then, communism has been largely, if not exclusively, identified with the form of political and economic organization developed in the Soviet Union and adopted subsequently in the People’s Republic of China and other countries ruled by communist parties.
For much of the 20th century, in fact, about one-third of the world’s population lived under communist regimes. These regimes were characterized by the rule of a single party that tolerated no opposition and little dissent. In place of a capitalist economy, in which individuals compete for profits, moreover, party leaders established a command economy in which the state controlled property and its bureaucrats determined wages, prices, and production goals. The inefficiency of these economies played a large part in the collapse of the Soviet Union in 1991, and the remaining communist countries (excepting North Korea) are now allowing greater economic competition while holding fast to one-party rule. Whether they will succeed in this endeavour remains to be seen. Succeed or fail, however, communism is clearly not the world-shaking force it was in the 20th century.
Background
Although the term communism did not come into use until the 1840s—it is derived from the Latin communis, meaning “shared” or “common”—visions of a society that may be considered communist appeared as long ago as the 4th century BCE. In the ideal state described in Plato’s Republic, the governing class of guardians devotes itself to serving the interests of the whole community. Because private ownership of goods would corrupt their owners by encouraging selfishness, Plato argued, the guardians must live as a large family that shares common ownership not only of material goods but also of spouses and children.
Other early visions of communism drew their inspiration from religion. The first Christians practiced a simple kind of communism—as described in Acts 4:32–37, for example—both as a form of solidarity and as a way of renouncing worldly possessions. Similar motives later inspired the formation of monastic orders in which monks took vows of poverty and promised to share their few worldly goods with each other and with the poor. The English humanist Sir Thomas More extended this monastic communism in Utopia (1516), which describes an imaginary society in which money is abolished and people share meals, houses, and other goods in common.
Marxian Communism
Karl Marx was born in the German Rhineland to middle-class parents of Jewish descent who had abandoned their religion in an attempt to assimilate into an anti-Semitic society. The young Marx studied philosophy at the University of Berlin and received a doctorate from the University of Jena in 1841, but he was unable, because of his Jewish ancestry and his liberal political views, to secure a teaching position. He then turned to journalism, where his investigations disclosed what he perceived as systematic injustice and corruption at all levels of German society. Convinced that German (and, more broadly, European) society could not be reformed from within but instead had to be remade from the ground up, Marx became a political radical. His views soon brought him to the attention of the police, and, fearing arrest and imprisonment, he left for Paris. There he renewed an acquaintance with his countryman Friedrich Engels, who became his friend and coauthor in a collaboration that was to last nearly 40 years.
Marx and Engels maintained that the poverty, disease, and early death that afflicted the proletariat (the industrial working class) were endemic to capitalism: they were systemic and structural problems that could be resolved only by replacing capitalism with communism. Under this alternative system, the major means of industrial production—such as mines, mills, factories, and railroads—would be publicly owned and operated for the benefit of all. Marx and Engels presented this critique of capitalism and a brief sketch of a possible future communist society in Manifesto of the Communist Party (1848), which they wrote at the commission of a small group of radicals called the Communist League.
Marx, meanwhile, had begun to lay the theoretical and (he believed) scientific foundations of communism, first in The German Ideology (written 1845–46, published 1932) and later in Das Kapital (1867; Capital). His theory has three main aspects: first, a materialist conception of history; second, a critique of capitalism and its inner workings; and third, an account of the revolutionary overthrow of capitalism and its eventual replacement by communism.
Revolution and communism
Marx believed that capitalism is a volatile economic system that will suffer a series of ever-worsening crises—recessions and depressions—that will produce greater unemployment, lower wages, and increasing misery among the industrial proletariat. These crises will convince the proletariat that its interests as a class are implacably opposed to those of the ruling bourgeoisie. Armed with revolutionary class consciousness, the proletariat will seize the major means of production along with the institutions of state power—police, courts, prisons, and so on—and establish a socialist state that Marx called “the revolutionary dictatorship of the proletariat.” The proletariat will thus rule in its own class interest, as the bourgeoisie did before, in order to prevent a counterrevolution by the displaced bourgeoisie. Once this threat disappears, however, the need for the state will also disappear. Thus, the interim state will wither away and be replaced by a classless communist society.
Marx’s vision of communist society is remarkably (and perhaps intentionally) vague. Unlike earlier “utopian socialists,” whom Marx and Engels derided as unscientific and impractical—including Henri de Saint-Simon, Charles Fourier, and Robert Owen—Marx did not produce detailed blueprints for a future society. Some features that he did describe, such as public education and a graduated income tax, are now commonplace. Other features, such as public ownership of the major means of production and distribution of goods and services according to the principle “From each according to his ability, to each according to his needs,” remain as radical as they were in Marx’s time. But for the most part, Marx believed that the institutions of a future communist society should be designed and decided democratically by the people living in it; it was not his task, he said, to “write recipes for the kitchens of the future.” Yet, though Marx was reluctant to write such recipes, many of his followers were not. Among them was his friend and coauthor, Friedrich Engels.
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