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Communism (from Latin communis, 'common, universal') is a far-left sociopolitical, philosophical, and economic ideology and current within the socialist movement whose goal is the establishment of a communist society, a socioeconomic order centered around common ownership of the means of production, distribution, and exchange which allocates products to everyone in the society. Communist society also involves the absence of private property, social classes, money, and the state.
Communists often seek a voluntary state of self-governance, but
disagree on the means to this end. This reflects a distinction between a
more libertarian approach of communization, revolutionary spontaneity, and workers' self-management, and a more vanguardist or communist party-driven approach through the development of a constitutional socialist state followed by the withering away of the state.
Variants of communism have been developed throughout history, including anarcho-communism and Marxist schools of thought, among others. Communism includes a variety of schools of thought which broadly include Marxism, Leninism, and libertarian communism as well as the political ideologies grouped around both. All of these different ideologies share the analysis that the current order of society stems from capitalism, its economic system and mode of production,
that in this system there are two major social classes, that the
relationship between these two classes is exploitative, and that this
situation can only ultimately be resolved through a social revolution. The two classes are the proletariat (the working class), who make up the majority of the population within society and must sell their labor to survive, and the bourgeoisie (the capitalist
class), a small minority that derives profit from employing the working
class through private ownership of the means of production. According
to this analysis, a communist revolution
would put the working class in power and in turn, establish common
ownership of property, which is the primary element in the
transformation of society towards a communist mode of production.
Communism in its modern form grew out of the socialist movement in 19th-century Europe, who blamed capitalism for the misery of urban factory workers. In the 20th century, several ostensibly Communist governments espousing Marxism–Leninism and its variants came into power, first in the Soviet Union with the Russian Revolution of 1917, and then in portions of Eastern Europe, Asia, and a few other regions after World War II. Along with social democracy, communism became the dominant political tendency within the international socialist movement by the early 1920s. During most of the 20th century, around one-third of the world's population lived under Communist governments. These governments were characterized by one-party rule and suppression of opposition and dissent. With the dissolution of the Soviet Union in 1991, several previously Communist governments repudiated or abolished communism altogether. Afterwards, only a small number of Communist governments remained, which are China, Cuba, Laos, North Korea and Vietnam. While the emergence of the Soviet Union as the world's first nominally Communist state led to communism's widespread association with the Soviet economic model, several scholars posit that in practice the model functioned as a form of state capitalism.
Public memory of 20th-century Communist states has been described as "a battleground" between the communist-sympathetic political left and the anti-communist political right. Many authors have written about excess deaths under Communist states and mortality rates, such as excess mortality in the Soviet Union under Joseph Stalin.
Etymology and terminology
Communism derives from the French communisme, which developed out of the Latin roots communis and the suffix isme. Semantically, communis can be translated to "of or for the community", while isme is a suffix that indicates the abstraction into a state, condition, action, or doctrine. Communism
may be interpreted as "the state of being of or for the community";
this semantic constitution has led to numerous usages of the word in its
evolution. Prior to becoming associated with its more modern conception
of an economic and political organization, it was initially used in
designating various social situations. Communism came to be primarily associated with Marxism, most specifically embodied in The Communist Manifesto, which proposed a particular type of communism.
One of the first uses of the word in its modern sense is in a letter sent by Victor d'Hupay to Nicolas Restif de la Bretonne around 1785, in which d'Hupay describes himself as an auteur communiste ("communist author"). In 1793, Restif first used communisme to describe a social order based on egalitarianism and the common ownership of property. Restif would go on to use the term frequently in his writing and was the first to describe communism as a form of government. John Goodwyn Barmby is credited with the first use of communism in English, around 1840.
Communism and socialism
Since the 1840s, communism has usually been distinguished from socialism. The modern definition and usage of the latter would be settled by the 1860s, becoming predominant over alternative terms associationist (Fourierism), co-operative, and mutualist, which had previously been used as synonyms; instead, communism fell out of use during this period.
An early distinction between communism and socialism was that the latter aimed to only socialize production, whereas the former aimed to socialize both production and consumption (in the form of common access to final goods). This distinction can be observed in Marx's communism, where the distribution of products is based on the principle of "to each according to his needs", in contrast to a socialist principle of "to each according to his contribution".
Socialism has been described as a philosophy seeking distributive
justice, and communism as a subset of socialism that prefers economic
equality as its form of distributive justice.
By 1888, Marxists employed socialism in place of communism which had come to be considered an old-fashioned synonym for the former. It was not until 1917, with the October Revolution, that socialism came to refer to a distinct stage between capitalism and communism, introduced by Vladimir Lenin as a means to defend the Bolshevik seizure of power against traditional Marxist criticism that Russia's productive forces were not sufficiently developed for socialist revolution. A distinction between communist and socialist as descriptors of political ideologies arose in 1918 after the Russian Social Democratic Labour Party renamed itself to the Communist Party of the Soviet Union, where Communist came to specifically refer to socialists who supported the politics and theories of Bolshevism, Leninism, and later in the 1920s those of Marxism–Leninism, although Communist parties continued to describe themselves as socialists dedicated to socialism.
Both communism and socialism eventually accorded with the cultural attitude of adherents and opponents towards religion. In European Christendom, communism was believed to be the atheist way of life. In Protestant England, communism was too phonetically similar to the Roman Catholic communion rite, hence English atheists denoted themselves socialists. Friedrich Engels stated that in 1848, at the time when The Communist Manifesto was first published, socialism was respectable on the continent, while communism was not; the Owenites
in England and the Fourierists in France were considered respectable
socialists, while working-class movements that "proclaimed the necessity
of total social change" denoted themselves communists. This latter branch of socialism produced the communist work of Étienne Cabet in France and Wilhelm Weitling in Germany. While liberal democrats looked to the Revolutions of 1848 as a democratic revolution which in the long run ensured liberty, equality, and fraternity, Marxists denounced 1848 as a betrayal of working-class ideals by a bourgeoisie indifferent to the legitimate demands of the proletariat.
According to The Oxford Handbook of Karl Marx, "Marx used
many terms to refer to a post-capitalist society—positive humanism,
socialism, Communism, realm of free individuality, free association of
producers, etc. He used these terms completely interchangeably. The
notion that 'socialism' and 'Communism' are distinct historical stages
is alien to his work and only entered the lexicon of Marxism after his
death." According to the Encyclopædia Britannica,
"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."
Associated usage and communist states
In the United States, communism is widely used as a pejorative term, much like socialism, mainly in reference to authoritarian socialism and Communist states. The emergence of the Soviet Union as the world's first nominally Communist state led to the term's widespread association with Marxism–Leninism and the Soviet-type economic planning model. According to Rachel Walker, Marxism–Leninism is an empty term that depends on the approach and basis of ruling Communist parties, and is dynamic and open to re-definitions, being both fixed and not fixed in meaning. In his essay "Judging Nazism and Communism", Martin Malia defines a "generic Communism" category as any Communist political party movement led by intellectuals; this umbrella term allows grouping together such different regimes as radical Soviet industrialism and the Khmer Rouge's anti-urbanism. According to Alexander Dallin, the idea to group together different countries such as Afghanistan and Hungary has no adequate explanation.
While the term Communist state is used by Western historians, political scientists, and news media to refer to countries ruled by Communist parties, these states themselves did not describe themselves as communist or claim to have achieved communism: they referred to themselves as socialist states that are in the process of constructing communism. Terms used by Communist states include national-democratic, people's democratic, socialist-oriented, and workers and peasants' states.
History
Early communism
According to Richard Pipes, the idea of a classless, egalitarian society first emerged in Ancient Greece; since the 20th century, Ancient Rome has also been discussed, among them thinkers such as Aristotle, Cicero, Demosthenes, Plato, and Tacitus, with Plato in particular being discussed as a possible communist or socialist theorist, or as the first author to give communism a serious consideration. The 5th-century Mazdak movement in Persia (modern-day Iran) has been described as communistic for challenging the enormous privileges of the noble classes and the clergy, criticizing the institution of private property, and striving to create an egalitarian society. At one time or another, various small communist communities existed, generally under the inspiration of Scripture. In the Medieval Christian Church, some monastic communities and religious orders shared their land and their other property. As summarized by Janzen Rod and Max Stanton, the Hutterites
believed in strict adherence to biblical principles, church discipline,
and practiced a form of communism. The Hutterites "established in their
communities a rigorous system of Ordnungen, which were codes of rules
and regulations that governed all aspects of life and ensured a unified
perspective. As an economic system, communism was attractive to many of
the peasants who supported social revolution in sixteenth century
central Europe."
This link was highlighted in one of Karl Marx's early writings; Marx
stated that "[a]s Christ is the intermediary unto whom man unburdens all
his divinity, all his religious bonds, so the state is the mediator
unto which he transfers all his Godlessness, all his human liberty." Thomas Müntzer led a large Anabaptist communist movement during the German Peasants' War, which Friedrich Engels analyzed in his 1850 work The Peasant War in Germany. The Marxist communist ethos that aims for unity reflects the Christian universalist teaching that humankind is one and that there is only one god who does not discriminate among people.
Communist thought has also been traced back to the works of the 16th-century English writer Thomas More. In his 1516 treatise titled Utopia, More portrayed a society based on common ownership of property, whose rulers administered it through the application of reason and virtue. Marxist communist theoretician Karl Kautsky, who popularized Marxist communism in Western Europe more than any other thinker apart from Engels, published Thomas More and His Utopia, a work about More, whose ideas could be regarded as "the foregleam of Modern Socialism" according to Kautsky. During the Bolshevik Revolution in Russia, Vladimir Lenin suggested that a monument be dedicated to More, alongside other important Western thinkers. In the 17th century, communist thought surfaced again in England, where a Puritan religious group known as the Diggers advocated the abolition of private ownership of land. In his 1895 Cromwell and Communism, Eduard Bernstein stated that several groups during the English Civil War (especially the Diggers) espoused clear communistic, agrarian ideals and that Oliver Cromwell's attitude towards these groups was at best ambivalent and often hostile. Criticism of the idea of private property continued into the Age of Enlightenment of the 18th century through such thinkers as Abbé de Mably, Jean Meslier, Étienne-Gabriel Morelly, and Jean-Jacques Rousseau in France. During the upheaval of the French Revolution, communism emerged as a political doctrine under the auspices of Gracchus Babeuf, Restif de la Bretonne, and Sylvain Maréchal, all of whom can be considered the progenitors of modern communism according to James H. Billington.
In the early 19th century, various social reformers founded
communities based on common ownership. Unlike many previous communist
communities, they replaced the religious emphasis with a rational and
philanthropic basis. Notable among them were Robert Owen, who founded New Harmony, Indiana, in 1825, and Charles Fourier, whose followers organized other settlements in the United States, such as Brook Farm in 1841. In its modern form, communism grew out of the socialist movement in 19th-century Europe. As the Industrial Revolution advanced, socialist critics blamed capitalism for the misery of the proletariat—a
new class of urban factory workers who labored under often-hazardous
conditions. Foremost among these critics were Karl Marx and his
associate Friedrich Engels. In 1848, Marx and Engels offered a new
definition of communism and popularized the term in their famous
pamphlet The Communist Manifesto.
Revolutionary wave of 1917–1923
In 1917, the October Revolution in Russia set the conditions for the rise to state power of Vladimir Lenin's Bolsheviks, which was the first time any avowedly communist party reached that position. The revolution transferred power to the All-Russian Congress of Soviets in which the Bolsheviks had a majority.
The event generated a great deal of practical and theoretical debate
within the Marxist movement, as Marx stated that socialism and communism
would be built upon foundations laid by the most advanced capitalist
development; however, Imperial Russia
was one of the poorest countries in Europe with an enormous, largely
illiterate peasantry, and a minority of industrial workers. Marx warned
against attempts "to transform my historical sketch of the genesis of
capitalism in Western Europe into a historico-philosophy theory of the marche générale imposed by fate upon every people, whatever the historic circumstances in which it finds itself", and stated that Russia might be able to skip the stage of bourgeois rule through the Obshchina. The moderate Mensheviks (minority) opposed Lenin's Bolsheviks (majority) plan for socialist revolution before the capitalist mode of production
was more fully developed. The Bolsheviks' successful rise to power was
based upon the slogans such as "Peace, Bread, and Land", which tapped
into the massive public desire for an end to Russian involvement in World War I, the peasants' demand for land reform, and popular support for the soviets.
By November 1917, the Russian Provisional Government had been widely discredited by its failure to withdraw from World War I, implement land reform, or convene the Russian Constituent Assembly to draft a constitution, leaving the soviets in de facto control of the country. The Bolsheviks moved to hand power to the Second All-Russian Congress of Soviets of Workers' and Soldiers' Deputies in the October Revolution; after a few weeks of deliberation, the Left Socialist-Revolutionaries formed a coalition government with the Bolsheviks from November 1917 to July 1918, while the right-wing faction of the Socialist Revolutionary Party boycotted the soviets and denounced the October Revolution as an illegal coup. In the 1917 Russian Constituent Assembly election,
socialist parties totalled well over 70% of the vote. The Bolsheviks
were clear winners in the urban centres, and took around two-thirds of
the votes of soldiers on the Western Front, obtaining 23.3% of the vote;
the Socialist Revolutionaries finished first on the strength of support
from the country's rural peasantry, who were for the most part single issue voters,
that issue being land reform, obtaining 37.6%, while the Ukrainian
Socialist Bloc finished a distant third at 12.7%, and the Mensheviks
obtained a disappointing fourth place at 3.0%.
Most of the Socialist Revolutionary Party's seats went to the
right-wing faction. Citing outdated voter-rolls, which did not
acknowledge the party split, and the assembly's conflicts with the
Congress of Soviets, the Bolshevik–Left Socialist-Revolutionaries
government moved to dissolve the Constituent Assembly in January 1918.
The Draft Decree on the Dissolution of the Constituent Assembly was
issued by the Central Executive Committee of the Congress of Soviets, a committee dominated by Lenin, who had previously supported multi-party
free elections. After the Bolshevik defeat, Lenin started referring to
the assembly as a "deceptive form of bourgeois-democratic
parliamentarism." This would lead to the development of vanguardism in which an hierarchical party–elite controlled society, resulting in a split between anarchism and Marxism, and Leninist communism assuming the dominant position for most of the 20th century, excluding rival socialist currents.
Other communists and Marxists, especially social democrats who favored the development of liberal democracy as a prerequisite to socialism, were critical of the Bolsheviks from the beginning due to Russia being seen as too backward for a socialist revolution. Council communism and left-communism, inspired by the November Revolution in Germany and the proletarian revolutionary wave, arose in response to developments in Russia and are critical of self-declared constitutionally socialist states. Some left-wing parties, such as the Socialist Party of Great Britain, boasted of having called the Bolsheviks, and by extension those Communist states which either followed or were inspired by the Soviet Bolshevik model of development, establishing state capitalism in late 1917, as would be described during the 20th century by several academics, economists, and other scholars, or a command economy. Before the Soviet path of development became known as socialism, reminiscenting the two-stage theory, communists made no major distinction between the socialist mode of production and communism; it is consistent with, and helped to inform, early concepts of socialism in which the law of value no longer directs economic activity. Monetary relations in the form of exchange-value, profit, interest, and wage labor would not operate and apply to Marxist socialism.
While Joseph Stalin stated that the law of value would still apply to socialism and that the Soviet Union was socialist
under this new definition, which was followed by other Communist
leaders, many other communists maintain the original definition and
state that Communist states never established socialism in this sense.
Lenin described his policies as state capitalism but saw them as
necessary for the development of socialism, which left-wing critics say
was never established, while some Marxist–Leninists state that it was established only during the Stalin era and Mao era, and then became capitalist states ruled by revisionists; others state that Maoist China was always state capitalist, and uphold Communist Albania as the only socialist state after the Soviet Union under Stalin, who first stated to have achieved socialism with the 1936 Soviet Constitution.
Soviet Union
War communism was the first system adopted by the Bolsheviks during the Russian Civil War as a result of the many challenges. Despite communism in the name, it had nothing to do with communism, with strict discipline for workers, strike actions forbidden, obligatory labor duty, and military-style control, and has been described as simple authoritarian control by the Bolsheviks to maintain power and control in the Soviet regions, rather than any coherent political ideology. The Soviet Union was established in 1922. Before the broad ban in 1921, there were several factions in the Communist party, more prominently among them the Left Opposition, the Right Opposition, and the Workers' Opposition,
which debated on the path of development to follow. The Left and
Workers' oppositions were more critical of the state-capitalist
development and the Workers' in particular was critical of bureaucratization and development from above, while the Right Opposition was more supporting of state-capitalist development and advocated the New Economic Policy. Following Lenin's democratic centralism,
the Leninist parties were organized on a hierarchical basis, with
active cells of members as the broad base. They were made up only of
elite cadres approved by higher members of the party as being reliable and completely subject to party discipline. Trotskyism overtook the left communists as the main dissident communist current, while more libertarian communisms, dating back to the libertarian Marxist current of council communism, remained important dissident communisms outside the Soviet Union. Following Lenin's democratic centralism,
the Leninist parties were organized on a hierarchical basis, with
active cells of members as the broad base. They were made up only of
elite cadres approved by higher members of the party as being reliable and completely subject to party discipline. The Great Purge of 1936–1938 was Joseph Stalin's attempt to destroy any possible opposition within the Communist Party. In the Moscow Trials, many old Bolsheviks who had played prominent roles during the Russian Revolution or in Lenin's Soviet government afterwards, including Lev Kamenev, Grigory Zinoviev, Alexei Rykov, and Nikolai Bukharin, were accused, pleaded guilty of conspiracy against the Soviet Union, and were executed.
The devastation of World War II
resulted in a massive recovery program involving the rebuilding of
industrial plants, housing and transportation as well as the
demobilization and migration of millions of soldiers and civilians. In
the midst of this turmoil during the winter of 1946–1947, the Soviet
Union experienced the worst natural famine in the 20th century. There was no serious opposition to Stalin as the secret police continued to send possible suspects to the gulag.
Relations with the United States and Britain went from friendly
to hostile, as they denounced Stalin's political controls over eastern
Europe and his blockade of Berlin. By 1947, the Cold War
had begun. Stalin himself believed that capitalism was a hollow shell
and would crumble under increased non-military pressure exerted through
proxies in countries like Italy. However, he greatly underestimated the
economic strength of the West and instead of triumph saw the West build
up alliances that were designed to permanently stop or contain Soviet
expansion. In early 1950, Stalin gave the go-ahead for North Korea's invasion of South Korea,
expecting a short war. He was stunned when the Americans entered and
defeated the North Koreans, putting them almost on the Soviet border.
Stalin supported China's entry into the Korean War
which drove the Americans back to the prewar boundaries, but which
escalated tensions. The United States decided to mobilize its economy
for a long contest with the Soviets, built the hydrogen bomb and strengthened the NATO alliance that covered Western Europe.
According to Gorlizki and Khlevniuk (2004), Stalin's consistent
and overriding goal after 1945 was to consolidate the nation's
superpower status and in the face of his growing physical decrepitude to
maintain his own hold on total power. Stalin created a leadership
system that reflected historic czarist styles of paternalism and
repression, yet was also quite modern. At the top, personal loyalty to
Stalin counted for everything. However, Stalin also created powerful
committees, elevated younger specialists and began major institutional
innovations. In the teeth of persecution, Stalin's deputies cultivated
informal norms and mutual understandings which provided the foundations
for collective rule after his death.
For most Westerners and anti-communist Russians, Stalin is viewed overwhelmingly negatively as a mass murderer; for significant numbers of Russians and Georgians, he is regarded as a great statesman and state-builder.
China
Mao Zedong and the Chinese Communist Party came to power in China in 1949 as the Nationalists headed by the Kuomintang
fled to the island of Taiwan. In 1950–1953, China engaged in a
large-scale, undeclared war with the United States, South Korea and
United Nations forces in the Korean War.
While ended in a military stalemate, it gave Mao the opportunity to
identify and purge elements in China that seemed supportive of
capitalism. At first, there was close cooperation with Stalin, who sent
in technical experts to aid the industrialization process along the line
of the Soviet model of the 1930s.
After Stalin's death in 1953, relations with Moscow soured—Mao thought
Stalin's successors had betrayed the Communist ideal. Mao charged that
Soviet leader Nikita Khrushchev
was the leader of a "revisionist clique" which had turned against
Marxism and Leninism was now setting the stage for the restoration of
capitalism.
The two nations were at sword's point by 1960. Both began forging
alliances with communist supporters around the globe, thereby splitting
the worldwide movement into two hostile camps.
Rejecting the Soviet model of rapid urbanization, Mao Zedong and his top aide Deng Xiaoping launched the Great Leap Forward in 1957–1961 with the goal of industrializing China overnight, using the peasant villages as the base rather than large cities.
Private ownership of land ended and the peasants worked in large
collective farms that were now ordered to start up heavy industry
operations, such as steel mills. Plants were built in remote locations,
despite the lack of technical experts, managers, transportation or
needed facilities. Industrialization failed, but the main result was a
sharp unexpected decline in agricultural output, which led to mass
famine and millions of deaths. The years of the Great Leap Forward in
fact saw economic regression, with 1958 through 1961 being the only
years between 1953 and 1983 in which China's economy saw negative
growth. Political economist Dwight Perkins
argues, "Enormous amounts of investment produced only modest increases
in production or none at all. [...] In short, the Great Leap was a very
expensive disaster".
Put in charge of rescuing the economy, Deng adopted pragmatic policies
that the idealistic Mao disliked. For a while, Mao was in the shadows,
but he returned to center stage and purged Deng and his allies in the Cultural Revolution (1966–1976).
The Cultural Revolution was an upheaval that targeted
intellectuals and party leaders from 1966 through 1976. Mao's goal was
to purify communism by removing pro-capitalists and traditionalists by
imposing Maoist orthodoxy within the Chinese Communist Party.
The movement paralyzed China politically and weakened the country
economically, culturally and intellectually for years. Millions of
people were accused, humiliated, stripped of power and either
imprisoned, killed or most often sent to work as farm laborers. Mao
insisted that these he labelled revisionists be removed through violent class struggle. The two most prominent militants were Marshall Lin Biao of the army and Mao's wife Jiang Qing. China's youth responded to Mao's appeal by forming Red Guard
groups around the country. The movement spread into the military, urban
workers and the Communist Party leadership itself. It resulted in
widespread factional struggles in all walks of life. In the top
leadership, it led to a mass purge of senior officials who were accused
of taking a "capitalist road", most notably Liu Shaoqi and Deng Xiaoping. During the same period, Mao's personality cult grew to immense proportions. After Mao's death in 1976, the survivors were rehabilitated and many returned to power.
Mao's government was responsible for vast numbers of deaths with
estimates ranging from 40 to 80 million victims through starvation,
persecution, prison labour, and mass executions. Mao has been praised for transforming China from a semi-colony
to a leading world power, with greatly advanced literacy, women's
rights, basic healthcare, primary education and life expectancy.
Cold War
Following its leading role in World War II saw the emergence of the Soviet Union as an industrialized superpower, with strong influence over Eastern Europe and parts of Asia. The European and Japanese
empires were shattered and communist parties played a leading role in
many independence movements. Marxist–Leninist governments modeled on the
Soviet Union took power with Soviet assistance in Bulgaria, Czechoslovakia, East Germany, Poland, Hungary, and Romania. A Marxist–Leninist government was also created under Josip Broz Tito in Yugoslavia, but Tito's independent policies led to the Tito–Stalin split and expulsion of Yugoslavia from the Cominform in 1948, and Titoism was branded deviationist. Albania also became an independent Marxist–Leninist state following the Albanian–Soviet split in 1960, resulting from an ideological fallout between Enver Hoxha, a Stalinist, and the Soviet government of Nikita Khrushchev, who enacted a period of de-Stalinization and reapproached diplomatic relations with Yugoslavia. The Communist Party of China (CPC), led by Mao Zedong, established the People's Republic of China, which would follow its own ideological path of development following the Sino-Soviet split. Communism was seen as a rival of and a threat to Western capitalism for most of the 20th century.
In Western Europe, communist parties were part of several
post-war governments, and even when the Cold War forced many of those
countries to remove them from government, such as in Italy, they
remained part of the liberal-democratic process. There were also many developments in libertarian Marxism, especially during the 1960s with the New Left.
By the 1960s and 1970s, many Western communist parties had criticized
many of the actions of communist states, distanced from them, and
developed a democratic road to socialism, which became known as Eurocommunism. This development was criticized by more orthodox supporters of the Soviet Union as amounting to social democracy.
Dissolution of the Soviet Union
With the fall of the Warsaw Pact after the Revolutions of 1989,
which led to the fall of most of the former Eastern Bloc, the Soviet
Union was dissolved on 26 December 1991. It was a result of the
declaration number 142-Н of the Soviet of the Republics of the Supreme Soviet of the Soviet Union. The declaration acknowledged the independence of the former Soviet republics and created the Commonwealth of Independent States, although five of the signatories ratified it much later or did not do it at all. On the previous day, Soviet president Mikhail Gorbachev (the eighth and final leader of the Soviet Union) resigned, declared his office extinct, and handed over its powers, including control of the Cheget, to Russian president Boris Yeltsin. That evening at 7:32, the Soviet flag was lowered from the Kremlin for the last time and replaced with the pre-revolutionary Russian flag.
Previously from August to December 1991, all the individual republics,
including Russia itself, had seceded from the union. The week before the
union's formal dissolution, eleven republics signed the Alma-Ata Protocol, formally establishing the Commonwealth of Independent States, and declaring that the Soviet Union had ceased to exist.
Post-Soviet communism
As of 2022, states controlled by Marxist–Leninist parties under a
single-party system include the People's Republic of China, the Republic of Cuba, the Lao People's Democratic Republic, and the Socialist Republic of Vietnam. Communist parties, or their descendant parties, remain politically important in several other countries. With the dissolution of the Soviet Union and the Fall of Communism, there was a split between those hardline Communists, sometimes referred to in the media as neo-Stalinists, who remained committed to orthodox Marxism–Leninism, and those, such as The Left in Germany, who work within the liberal-democratic process for a democratic road to socialism, while other ruling Communist parties became closer to democratic socialist and social-democratic parties.
Outside Communist states, reformed Communist parties have led or been
part of left-leaning government or regional coalitions, including in the
former Eastern Bloc. In Nepal, Communists (CPN UML and Nepal Communist Party) were part of the 1st Nepalese Constituent Assembly,
which abolished the monarchy in 2008 and turned the country into a
federal liberal-democratic republic, and have democratically shared
power with other communists, Marxist–Leninists, and Maoists (CPN Maoist), social democrats (Nepali Congress), and others as part of their People's Multiparty Democracy.
China has reassessed many aspects of the Maoist legacy, and along
with Laos, Vietnam, and to a lesser degree Cuba, has decentralized
state control of the economy in order to stimulate growth. These reforms
are described by scholars as progress, and by some left-wing critics as
a regression to capitalism, or as state capitalism, but the ruling parties
describe it as a necessary adjustment to existing realities in the
post-Soviet world in order to maximize industrial productive capacity.
In these countries, the land is a universal public monopoly
administered by the state, and so are natural resources and vital
industries and services. The public sector is the dominant sector in these economies and the state plays a central role in coordinating economic development. Chinese economic reforms were started in 1978 under the leadership of Deng Xiaoping, and since then China has managed to bring down the poverty rate from 53% in the Mao era to just 6% in 2001.
Theory
Communist political thought and theory are diverse but share several
core elements. The dominant forms of communism are based on Marxism or Leninism but non-Marxist versions of communism also exist, such as anarcho-communism and Christian communism, which remain partly influenced by Marxist theories and libertarian and humanist Marxism
in particular. Common elements include being theoretical rather than
ideological, identifying political parties not by ideology but by class
and economic interest, and identifying with the proletariat. According
to communists, the proletariat can avoid mass unemployment only if
capitalism is overthrown; in the short run, state-oriented communists
favor state ownership of the commanding heights of the economy
as a means to defend the proletariat from capitalist pressure. Some
communists are distinguished by other Marxists in seeing peasants and
smallholders of property as possible allies in their goal of shortening
the abolition of capitalism.
For Leninist communism, such goals, including short-term
proletarian interests to improve their political and material
conditions, can only be achieved through vanguardism, an elitist form of socialism from above which relies on theoretical analysis to identify proletarian interests rather than consulting the proletarians themselves, as is advocated by libertarian communists.
When they engage in elections, Leninist communists' main task is that
of educating voters in what are deemed their true interests rather than
in response to the expression of interest by voters themselves. When
they have gained control of the state, Leninist communists' main task
was preventing other political parties from deceiving the proletariat,
such as by running their own independent candidates. This vanguardist
approach comes from their commitments to democratic centralism
in which communists can only be cadres, i.e. members of the party who
are full-time professional revolutionaries, as was conceived by Vladimir Lenin.
Marxist communism
Marxism is a method of socioeconomic analysis that frames capitalism through a paradigm of exploitation, analyzes class relations and social conflict using a materialist interpretation of historical development and takes a dialectical
view of social transformation. Marxism uses a materialist methodology,
referred to by Marx and Engels as the materialist conception of history
and now better known as historical materialism, to analyze and critique the development of class society and especially of capitalism as well as the role of class struggles in systemic economic, social and political change. First developed by Karl Marx and Friedrich Engels
in the mid-19th century, it has been the foremost ideology of the
communist movement. Marxism does not lay out a blueprint of a communist
society per se and it merely presents an analysis that concludes
the means by which its implementation will be triggered, distinguishing
its fundamental characteristics as based on the derivation of real-life
conditions. Marxism considers itself to be the embodiment of scientific socialism but does not model an ideal society based on the design of intellectuals, whereby communism is seen as a state of affairs to be established based on any intelligent design; rather, it is a non-idealist
attempt at the understanding of material history and society, whereby
communism is the expression of a real movement, with parameters that are
derived from actual life.
According to Marxist theory,
class conflict arises in capitalist societies due to contradictions
between the material interests of the oppressed and exploited proletariat—a class of wage laborers employed to produce goods and services—and the bourgeoisie—the ruling class that owns the means of production and extracts its wealth through appropriation of the surplus product produced by the proletariat in the form of profit. This class struggle that is commonly expressed as the revolt of a society's productive forces against its relations of production, results in a period of short-term crises as the bourgeoisie struggle to manage the intensifying alienation of labor experienced by the proletariat, albeit with varying degrees of class consciousness. In periods of deep crisis, the resistance of the oppressed can culminate in a proletarian revolution which, if victorious, leads to the establishment of the socialist mode of production based on social ownership of the means of production, "To each according to his contribution", and production for use. As the productive forces continued to advance, the communist society, i.e. a classless, stateless, humane society based on common ownership, follows the maxim "From each according to his ability, to each according to his needs."
While it originates from the works of Marx and Engels, Marxism
has developed into many different branches and schools of thought, with
the result that there is now no single definitive Marxist theory. Different Marxian schools place a greater emphasis on certain aspects of classical Marxism
while rejecting or modifying other aspects. Many schools of thought
have sought to combine Marxian concepts and non-Marxian concepts, which
has then led to contradictory conclusions. There is a movement toward the recognition that historical materialism and dialectical materialism remains the fundamental aspect of all Marxist schools of thought. Marxism–Leninism and its offshoots are the most well-known of these and have been a driving force in international relations during most of the 20th century.
Classical Marxism is the economic, philosophical, and
sociological theories expounded by Marx and Engels as contrasted with
later developments in Marxism, especially Leninism and Marxism–Leninism. Orthodox Marxism
is the body of Marxism thought that emerged after the death of Marx and
which became the official philosophy of the socialist movement as
represented in the Second International
until World War I in 1914. Orthodox Marxism aims to simplify, codify,
and systematize Marxist method and theory by clarifying the perceived
ambiguities and contradictions of classical Marxism. The philosophy of
orthodox Marxism includes the understanding that material development
(advances in technology in the productive forces)
is the primary agent of change in the structure of society and of human
social relations and that social systems and their relations (e.g. feudalism, capitalism
and so on) become contradictory and inefficient as the productive
forces develop, which results in some form of social revolution arising
in response to the mounting contradictions. This revolutionary change is
the vehicle for fundamental society-wide changes and ultimately leads
to the emergence of new economic systems. As a term, orthodox Marxism
represents the methods of historical materialism and of dialectical
materialism, and not the normative aspects inherent to classical
Marxism, without implying dogmatic adherence to the results of Marx's
investigations.
Marxist concepts
Class conflict and historical materialism
At the root of Marxism is historical materialism, the materialist conception of history which holds that the key characteristic of economic systems through history has been the mode of production and that the change between modes of production has been triggered by class struggle. According to this analysis, the Industrial Revolution ushered the world into capitalism as a new mode of production. Before capitalism, certain working classes
had ownership of instruments used in production; however, because
machinery was much more efficient, this property became worthless and
the mass majority of workers could only survive by selling their labor
to make use of someone else's machinery, and making someone else profit.
Accordingly, capitalism divided the world between two major classes,
namely that of the proletariat and the bourgeoisie. These classes are directly antagonistic as the latter possesses private ownership of the means of production, earning profit via the surplus value
generated by the proletariat, who have no ownership of the means of
production and therefore no option but to sell its labor to the
bourgeoisie.
According to the materialist conception of history, it is through
the furtherance of its own material interests that the rising
bourgeoisie within feudalism captured power and abolished, of all relations of private property, only the feudal privilege, thereby taking the feudal ruling class
out of existence. This was another key element behind the consolidation
of capitalism as the new mode of production, the final expression of
class and property relations that has led to a massive expansion of
production. It is only in capitalism that private property in itself can
be abolished. Similarly, the proletariat would capture political power, abolish bourgeois property through the common ownership
of the means of production, therefore abolishing the bourgeoisie,
ultimately abolishing the proletariat itself and ushering the world into
communism as a new mode of production. In between capitalism and communism, there is the dictatorship of the proletariat; it is the defeat of the bourgeois state
but not yet of the capitalist mode of production, and at the same time
the only element which places into the realm of possibility moving on
from this mode of production. This dictatorship, based on the Paris Commune's model, is to be the most democratic state where the whole of the public authority is elected and recallable under the basis of universal suffrage.
Marxian economics
Marxian economics and its proponents view capitalism as economically
unsustainable and incapable of improving the living standards of the
population due to its need to compensate for falling rates of profit by cutting employee's wages, social benefits and pursuing military aggression. The communist system would succeed capitalism as humanity's mode of production through workers' revolution. According to Marxian crisis theory, communism is not an inevitability but an economic necessity.
Socialization versus nationalization
An important concept in Marxism is socialization versus nationalization. Nationalization is state ownership
of property whereas socialization is control and management of property
by society. Marxism considers the latter as its goal and considers
nationalization a tactical issue, as state ownership is still in the
realm of the capitalist mode of production. In the words of Friedrich Engels,
"the transformation ... into State-ownership does not do away with the
capitalistic nature of the productive forces. ... State-ownership of the
productive forces is not the solution of the conflict, but concealed
within it are the technical conditions that form the elements of that
solution." This has led some Marxist groups and tendencies to label states based on nationalization such as the Soviet Union as state capitalist.
Leninist communism
"We want to achieve a new and better order of society: in this new
and better society there must be neither rich nor poor; all will have to
work. Not a handful of rich people, but all the working people must
enjoy the fruits of their common labour. Machines and other improvements
must serve to ease the work of all and not to enable a few to grow rich
at the expense of millions and tens of millions of people. This new and
better society is called socialist society. The teachings about this
society are called 'socialism'."
Vladimir Lenin, To the Rural Poor (1903)
Leninism is a political ideology developed by Russian Marxist revolutionary Vladimir Lenin that proposes the establishment of the dictatorship of the proletariat led by a revolutionary vanguard party
as the political prelude to the establishment of communism. The
function of the Leninist vanguard party is to provide the working
classes with the political consciousness (education and organisation) and revolutionary leadership necessary to depose capitalism in the Russian Empire (1721–1917). Leninist revolutionary leadership is based upon The Communist Manifesto (1848), identifying the communist party
as "the most advanced and resolute section of the working class parties
of every country; that section which pushes forward all others." As the
vanguard party, the Bolsheviks viewed history through the theoretical framework of dialectical materialism, which sanctioned political commitment to the successful overthrow of capitalism, and then to instituting socialism; and, as the revolutionary national government, to realise the socio-economic transition by all means.
Within Leninism, democratic centralism is a practice in which political decisions reached by voting processes are binding upon all members of the communist party.
The party's political vanguard is composed of professional
revolutionaries that elect leaders and officers as well as to determine
policy through free discussion, then this is decisively realized through
united action. In the context of the theory of Leninist revolutionary
struggle, vanguardism is a strategy whereby the most class-conscious and politically advanced sections of the proletariat
or working class, described as the revolutionary vanguard, form
organizations in order to draw larger sections of the working class
towards revolutionary politics and serve as manifestations of
proletarian political power against its class enemies. From 1917 to 1922, Leninism was the Russian application of Marxian economics and political philosophy as effected and realized by the Bolsheviks, the vanguard party who led the fight for the political independence of the working class. In the 1925–1929 period, Joseph Stalin
established his interpretation of Leninism as the official and only
legitimate form of Marxism in Russia by amalgamating the political
philosophies as Marxism–Leninism which then became the state ideology of the Soviet Union.
Marxism–Leninism
Marxism–Leninism is a political ideology developed by Joseph Stalin. According to its proponents, it is based in Marxism and Leninism. It describes the specific political ideology which Stalin implemented in the Communist Party of the Soviet Union and in a global scale in the Comintern. There is no definite agreement between historians of about whether Stalin actually followed the principles of Marx and Lenin. It also contains aspects which according to some are deviations from Marxism such as socialism in one country. Marxism–Leninism was the official ideology of 20th-century Communist parties (including Trotskyist), and was developed after the death of Lenin; its three principles were dialectical materialism, the leading role of the Communist party through democratic centralism, and a planned economy with industrialization and agricultural collectivization. As a term, Marxism–Leninism is misleading because Marx and Lenin never sanctioned or supported the creation of an -ism
after them, and is reveling because, being popularized after Lenin's
death by Stalin, it contained those three doctrinal and
institutionalized principles that became a model for later Soviet-type
regimes; its global influence, having at its height covered at least
one-third of the world's population, has made Marxist–Leninist a convenient label for the Communist bloc as a dynamic ideological order.
During the Cold War, Marxism–Leninism was the ideology of the
most clearly visible communist movement and is the most prominent
ideology associated with communism. Social fascism was a theory supported by the Comintern and affiliated communist parties during the early 1930s which held that social democracy was a variant of fascism because it stood in the way of a dictatorship of the proletariat, in addition to a shared corporatist economic model. At the time, leaders of the Comintern such as Stalin and Rajani Palme Dutt stated that capitalist society had entered the Third Period in which a proletariat revolution was imminent but could be prevented by social democrats and other fascist forces. The term social fascist
was used pejoratively to describe social-democratic parties,
anti-Comintern and progressive socialist parties and dissenters within
Comintern affiliates throughout the interwar period. The social fascism theory was advocated vociferously by the Communist Party of Germany which was largely controlled and funded by the Soviet leadership from 1928. Within Marxism–Leninism, anti-revisionism is a position which emerged in the 1950s in opposition to the reforms and Khrushchev Thaw of Soviet leader Nikita Khrushchev.
Where Khrushchev pursued an interpretation that differed from Stalin,
the anti-revisionists within the international communist movement
remained dedicated to Stalin's ideological legacy and criticized the
Soviet Union under Khrushchev and his successors as state capitalist and social imperialist due to its hopes of achieving peace with the United States. The term Stalinism is also used to describe these positions but is often not used by its supporters who opine that Stalin practiced orthodox Marxism
and Leninism. Because different political trends trace the historical
roots of revisionism to different eras and leaders, there is significant
disagreement today as to what constitutes anti-revisionism. Modern
groups which describe themselves as anti-revisionist fall into several
categories. Some uphold the works of Stalin and Mao Zedong and some the
works of Stalin while rejecting Mao and universally tend to oppose Trotskyism.
Others reject both Stalin and Mao, tracing their ideological roots back
to Marx and Lenin. In addition, other groups uphold various
less-well-known historical leaders such as Enver Hoxha, who also broke with Mao during the Sino-Albanian split. Social imperialism was a term used by Mao to criticize the Soviet Union post-Stalin. Mao stated that the Soviet Union had itself become an imperialist power while maintaining a socialist façade. Hoxha agreed with Mao in this analysis, before later using the expression to also condemn Mao's Three Worlds Theory.
Stalinism
Stalinism represents Stalin's style of governance as opposed to Marxism–Leninism, the socioeconomic system and political ideology implemented by Stalin in the Soviet Union and later adapted by other states based on the ideological Soviet model, such as central planning, nationalization, and one-party state, along with public ownership of the means of production, accelerated industrialization, pro-active development of society's productive forces (research and development), and nationalized natural resources. Marxism–Leninism remained after de-Stalinization
whereas Stalinism did not. In the last letters before his death, Lenin
warned against the danger of Stalin's personality and urged the Soviet
government to replace him. Until the death of Joseph Stalin in 1953, the Soviet Communist party referred to its own ideology as Marxism–Leninism–Stalinism.
Marxism–Leninism has been criticized by other communist and
Marxist tendencies, which state that Marxist–Leninist states did not
establish socialism but rather state capitalism. According to Marxism, the dictatorship of the proletariat represents
the rule of the majority (democracy) rather than of one party, to the
extent that co-founder of Marxism Friedrich Engels described its "specific form" as the democratic republic. According to Engels, state property by itself is private property of capitalist nature unless the proletariat has control of political power, in which case it forms public property.
Whether the proletariat was actually in control of the Marxist–Leninist
states is a matter of debate between Marxism–Leninism and other
communist tendencies. To these tendencies, Marxism–Leninism is neither
Marxism nor Leninism nor the union of both but rather an artificial term
created to justify Stalin's ideological distortion,
forced into the Communist Party of the Soviet Union and the Comintern.
In the Soviet Union, this struggle against Marxism–Leninism was
represented by Trotskyism, which describes itself as a Marxist and Leninist tendency.
Trotskyism
Trotskyism, developed by Leon Trotsky in opposition to Stalinism, is a Marxist and Leninist tendency that supports the theory of permanent revolution and world revolution rather than the two-stage theory and Stalin's socialism in one country. It supported proletarian internationalism and another communist revolution in the Soviet Union. Rather than representing the dictatorship of the proletariat, Trotsky claimed that the Soviet Union had become a degenerated workers' state
under the leadership of Stalin in which class relations had re-emerged
in a new form. Trotsky's politics differed sharply from those of Stalin
and Mao, most importantly in declaring the need for an international
proletarian revolution—rather than socialism in one country—and support
for a true dictatorship of the proletariat based on democratic
principles. Struggling against Stalin for power in the Soviet Union,
Trotsky and his supporters organized into the Left Opposition,
the platform of which became known as Trotskyism. Stalin eventually
succeeded in gaining control of the Soviet regime and Trotskyist
attempts to remove Stalin from power resulted in Trotsky's exile from
the Soviet Union in 1929. While in exile, Trotsky continued his campaign
against Stalin, founding in 1938 the Fourth International, a Trotskyist rival to the Comintern. In August 1940, Trotsky was assassinated in Mexico City on Stalin's orders. Trotskyist currents include orthodox Trotskyism, third camp, Posadism, and Pabloism.
Maoism
Maoism is the theory derived from the teachings of the Chinese political leader Mao Zedong. Developed from the 1950s until the Deng Xiaoping Chinese economic reform
in the 1970s, it was widely applied as the guiding political and
military ideology of the Communist Party of China and as the theory
guiding revolutionary movements around the world. A key difference between Maoism and other forms of Marxism–Leninism is that peasants should be the bulwark of the revolutionary energy which is led by the working class. Three common Maoist values are revolutionary populism, being practical, and dialectics.
The synthesis of Marxism–Leninism–Maoism,
which builds upon the two individual theories as the Chinese adaption
of Marxism–Leninism, did not occur during the life of Mao. After de-Stalinization, Marxism–Leninism was kept in the Soviet Union, while certain anti-revisionist tendencies such as Hoxhaism and Maoism stated that such had deviated from its original concept. Different policies were applied in Albania and China which became more distanced from the Soviet Union. From the 1960s, groups who called themselves Maoists,
or those who upheld Maoism, were not unified around a common
understanding of Maoism, instead having their own particular
interpretations of the political, philosophical, economical and military
works of Mao. Its adherents claim that as a unified, coherent higher
stage of Marxism, it was not consolidated until the 1980s, first being
formalized by the Peruvian communist party Shining Path in 1982. Through the experience of the people's war waged by the party, the Shining Path were able to posit Maoism as the newest development of Marxism.
Eurocommunism
Eurocommunism was a revisionist trend in the 1970s and 1980s within various Western European communist parties, claiming to develop a theory and practice of social transformation more relevant to their region. Especially prominent in France, Italy, and Spain, communists of this nature sought to undermine the influence of the Soviet Union and its Communist party during the Cold War. Enrico Berlinguer, general secretary of the Italian Communist Party, was widely considered the father of Eurocommunism.
Libertarian Marxist communism
Libertarian Marxism is a broad range of economic and political philosophies that emphasize the anti-authoritarian aspects of Marxism. Early currents of libertarian Marxism, known as left communism, emerged in opposition to Marxism–Leninism and its derivatives such as Stalinism, Trotskyism, and Maoism. Libertarian Marxism is also critical of reformist positions such as those held by social democrats. Libertarian Marxist currents often draw from Marx and Engels' later works, specifically the Grundrisse and The Civil War in France, emphasizing the Marxist belief in the ability of the working class to forge its own destiny without the need for a revolutionary party or state to mediate or aid its liberation. Along with anarchism, libertarian Marxism is one of the main derivatives of libertarian socialism.
Aside from left communism, libertarian Marxism includes such currents as autonomism, communization, council communism, De Leonism, the Johnson–Forest Tendency, Lettrism, Luxemburgism Situationism, Socialisme ou Barbarie, Solidarity, the World Socialist Movement, workerism as well as parts of Freudo-Marxism and the New Left. Moreover, libertarian Marxism has often had a strong influence on both post-left and social anarchists. Notable theorists of libertarian Marxism have included Antonie Pannekoek, Raya Dunayevskaya, Cornelius Castoriadis, Maurice Brinton, Daniel Guérin, and Yanis Varoufakis, the latter of whom claims that Marx himself was a libertarian Marxist.
Council communism
Council communism is a movement originating in Germany and the Netherlands in the 1920s, whose primary organization was the Communist Workers Party of Germany. It continues today as a theoretical and activist position within both libertarian Marxism and libertarian socialism. The core principle of council communism is that the government and the economy should be managed by workers' councils, which are composed of delegates elected at workplaces and recallable at any moment. Council communists oppose the perceived authoritarian and undemocratic nature of central planning and of state socialism, labelled state capitalism, and the idea of a revolutionary party, since council communists believe that a revolution led by a party would necessarily produce a party dictatorship. Council communists support a workers' democracy, produced through a federation of workers' councils.
In contrast to those of social democracy and Leninist
communism, the central argument of council communism is that democratic
workers' councils arising in the factories and municipalities are the
natural form of working-class organization and governmental power. This view is opposed to both the reformist and the Leninist communist ideologies, which respectively stress parliamentary and institutional government by applying social reforms on the one hand, and vanguard parties and participative democratic centralism on the other.
Left communism
Left communism is the range of communist viewpoints held by the
communist left, which criticizes the political ideas and practices
espoused, particularly following the series of revolutions that brought World War to an end by Bolsheviks and social democrats. Left communists assert positions which they regard as more authentically Marxist and proletarian than the views of Marxism–Leninism espoused by the Communist International after its first congress (March 1919) and during its second congress (July–August 1920).
Left communists represent a range of political movements distinct from Marxist–Leninists, whom they largely view as merely the left-wing of capital, from anarcho-communists, some of whom they consider to be internationalist socialists, and from various other revolutionary socialist tendencies, such as De Leonists, whom they tend to see as being internationalist socialists only in limited instances. Bordigism is a Leninist left-communist current named after Amadeo Bordiga, who has been described as being "more Leninist than Lenin", and considered himself to be a Leninist.
Other types of communism
Anarcho-communism
Anarcho-communism is a libertarian theory of anarchism and communism which advocates the abolition of the state, private property and capitalism in favor of common ownership of the means of production; direct democracy; and a horizontal network of voluntary associations and workers' councils with production and consumption based on the guiding principle "From each according to his ability, to each according to his need"; anarcho-communism differs from Marxism in that it rejects its view about the need for a state socialism phase prior to establishing communism. Peter Kropotkin,
the main theorist of anarcho-communism, stated that a revolutionary
society should "transform itself immediately into a communist society",
that it should go immediately into what Marx had regarded as the "more
advanced, completed, phase of communism". In this way, it tries to avoid the reappearance of class divisions and the need for a state to be in control.
Some forms of anarcho-communism such as insurrectionary anarchism are egoist and strongly influenced by radical individualism, believing that anarchist communism does not require a communitarian
nature at all. Most anarcho-communists view anarchist communism as a
way of reconciling the opposition between the individual and society.
During the Russian Civil War, anarchists such as Nestor Makhno worked through the Revolutionary Insurgent Army of Ukraine to create and defend anarcho-communism in Ukraine from 1919 before being conquered by the Bolsheviks
in 1921. In 1929, anarcho-communism was achieved in Korea by the Korean
Anarchist Federation in Manchuria (KAFM) and the Korean
Anarcho-Communist Federation (KACF), with help from anarchist general
and independence activist Kim Chwa-chin, lasting until 1931, when Imperial Japan assassinated Kim and invaded from the south while the Chinese Nationalists invaded from the north, resulting in the creation of Manchukuo, a puppet state of the Empire of Japan. Through the efforts and influence of the Spanish anarchists during the Spanish Revolution within the Spanish Civil War, starting in 1936 anarcho-communism existed in most of Aragon, parts of the Levante, and Andalusia, and in the stronghold of Revolutionary Catalonia, before being brutally crushed.
Christian communism
Christian communism is a theological and political theory based upon the view that the teachings of Jesus Christ compel Christians to support religious communism as the ideal social system.
Although there is no universal agreement on the exact dates when
communistic ideas and practices in Christianity began, many Christian
communists state that evidence from the Bible suggests that the first Christians, including the apostles, established their own small communist society in the years following Jesus' death and resurrection. Many advocates of Christian communism state that it was taught by Jesus and practiced by the apostles themselves, an argument that some historians agree with.
Christian communism enjoys some support in Russia. Russian musician Yegor Letov was an outspoken Christian communist and in a 1995 interview was quoted as saying: "Communism is the Kingdom of God on Earth."
Analysis
Reception
Emily Morris from University College London wrote that because Karl Marx's writings have inspired many movements, including the Russian Revolution of 1917,
communism is "commonly confused with the political and economic system
that developed in the Soviet Union" after the revolution. Historian Andrzej Paczkowski summarized communism as "an ideology that
seemed clearly the opposite, that was based on the secular desire of
humanity to achieve equality and social justice, and that promised a
great leap forward into freedom."
Anti-communism developed as soon as communism became a conscious political movement in the 19th century, and anti-communist mass killings
have been reported against alleged communists, or their alleged
supporters which were committed by anti-communists and political
organizations or governments which opposed communism. The communist
movement has faced opposition since it was founded and the opposition to
it has often been organized and violent. Many of these anti-communist
mass killing campaigns, primarily during the Cold War, were supported by the United States and its Western Bloc allies, including those who were formally part of the Non-Aligned Movement, such as the Indonesian mass killings of 1965–66 and Operation Condor in South America.
Excess mortality under communist states
Many authors have written about excess deaths under Communist states and mortality rates, such as excess mortality in the Soviet Union under Joseph Stalin.
Some authors posit that there is a Communist death toll, whose death
estimates vary widely, depending on the definitions of the deaths that
are included in them, ranging from lows of 10–20 million to highs over
100 million. The higher estimates have been criticized by several
scholars as ideologically motivated and inflated; they are also
criticized for being inaccurate due to incomplete data, inflated by
counting any excess death, making an unwarranted link to communism, and
the grouping and body-counting itself. Higher estimates account for
actions that Communist governments committed against civilians,
including executions, man-made famines, and deaths that occurred during,
or resulted from, imprisonment, and forced deportations and labor.
Higher estimates are criticized for being based on sparse and incomplete
data when significant errors are inevitable, skewed to higher possible
values, and victims of civil wars, the Holodomor and other famines, and war-related events should not be included.
Others have argued that, while certain estimates may not be accurate,
"quibbling about numbers is unseemly. What matters is that many, many
people were killed by communist regimes."
There is no consensus among genocide scholars and scholars of Communism about whether some or all the events constituted a genocide. There is also no consensus on a common terminology, and the events have been variously referred to as excess mortality or mass deaths; other terms used to define some of such killings include classicide, crimes against humanity, democide, genocide, politicide, holocaust, and repression. Scholars state that most Communist states did not engage in mass killings; some in particular, such as Benjamin Valentino, propose the category of Communist mass killing,
alongside colonial, counter-guerrilla, and ethnic mass killing, as a
subtype of dispossessive mass killing to distinguish it from coercive
mass killing. While some scholars do not consider ideology or regime-type as an important factor that explains mass killings, others, such as John Gray, Daniel Goldhagen, and Richard Pipes consider the ideology of communism to be a significant causative factor in mass killings.
Some authors have connected killings in Joseph Stalin's Soviet Union, Mao Zedong's China, and Pol Pot's
Cambodia on the basis that Stalin influenced Mao, who influenced Pol
Pot; in all cases, killings were carried out as part of a policy of an
unbalanced modernization process of rapid industrialization. Other authors allege that genocide was dictated in otherwise forgotten works of Karl Marx.
According to Dovid Katz and other historians, a historical revisionist view of the double genocide theory, equating mass deaths under Communist states with the Holocaust, is popular in Eastern European countries and the Baltic states, and their approaches of history have been incorporated in the European Union agenda, among them the Prague Declaration in June 2008 and the European Day of Remembrance for Victims of Stalinism and Nazism, which was proclaimed by the European Parliament in August 2008 and endorsed by the OSCE in Europe in July 2009. Among many scholars in Western Europe, the comparison of the two regimes and equivalence of their crimes has been and still is widely rejected.
Many commentators on the political right point to the mass killings under communist regimes, claiming them as an indictment of communism.
Opponents of this view, including those on the political left, argue
that these killings were aberrations caused by specific authoritarian
regimes, and not caused by communism itself, and point to mass deaths in
wars that they claim were caused by capitalism and anti-communism as a
counterpoint to those killings.
Memory and legacy
Criticism of communism can be divided into two broad categories, namely that which concerns itself with the practical aspects of 20th-century Communist states and that which concerns itself with communist principles and theory.
Public memory of 20th-century Communist states has been described as "a
battleground." between the political left and political right. Critics of communism on the political right point to the excess deaths under Communist states as an indictment of communism as an ideology.
Defenders of communism on the political left claim that the deaths were
caused by specific authoritarian regimes and not communism as an
ideology, while also pointing to mass deaths in wars that they claim
were caused by capitalism and anti-communism as a counterpoint to the deaths under Communist states.
Memory studies have been done on how the events are memorized. According to Kristen R. Ghodsee and Scott Sehon,
on the political left, there are "those with some sympathy for
socialist ideals and the popular opinion of hundreds of millions of
Russian and east European citizens nostalgic for their state socialist
pasts.", while on the political right, there are "the committed
anti-totalitarians, both east and west, insisting that all experiments
with Marxism will always and inevitably end with the gulag." The "victims of Communism" concept, has become accepted scholarship, as part of the double genocide theory, in Eastern Europe and among anti-communists in general; it is rejected by some Western European
and other scholars, especially when it is used to equate Communism and
Nazism, which is seen by scholars as a long-discredited perspective.
The narrative posits that famines and mass deaths by Communist states
can be attributed to a single cause and that communism, as "the
deadliest ideology in history", or in the words of Jonathan Rauch as "the deadliest fantasy in human history", represents the greatest threat to humanity. Proponents posit an alleged link between communism, left-wing politics, and socialism with genocide, mass killing, and totalitarianism, with authors such as George Watson advocating a common history stretching from Marx to Adolf Hitler. Some right-wing authors allege that Marx was responsible for Nazism and the Holocaust.
Authors such as Stéphane Courtois propose a theory of equivalence between class and racial genocide. It is supported by the Victims of Communism Memorial Foundation, with 100 million being the most common estimate used from The Black Book of Communism despite some of the authors of the book distancing themselves from the estimates made by Stephen Courtois.
Various museums and monuments have been constructed in remembrance of
the victims of Communism, with support of the European Union and various
governments in Canada, Eastern Europe, and the United States. Works such as The Black Book of Communism and Bloodlands legitimized debates on the comparison of Nazism and Stalinism, and by extension communism, and the former work in particular was important in the criminalization of communism.
The failure of Communist governments to live up to the ideal of a communist society, their general trend towards increasing authoritarianism and the inherent inefficiencies in their economies has been linked to the decline of communism in the late 20th century. Walter Scheidel
stated that despite wide-reaching government actions, Communist states
failed to achieve long-term economic, social and political success. The experience of the dissolution of the Soviet Union, the North Korean famine,
and alleged economic underperformance when compared to developed free
market systems are cited as examples of Communist states failing to
build a successful state while relying entirely on what they view as orthodox Marxism. Despite those shortcomings, Philipp Ther [de] stated that there was a general increase in the standard of living throughout Eastern Bloc countries as the result of modernization programs under Communist governments. Branko Milanović
wrote that following the end of the Cold War, many of those countries'
economies declined to such an extent during the transition to capitalism
that they have yet to return to the point they were prior to the
collapse of communism. Most experts agree there was a significant increase in mortality rates following the years 1989 and 1991, including a 2014 World Health Organization
report which concluded that the "health of people in the former Soviet
countries deteriorated dramatically after the collapse of the Soviet
Union." By contrast, the Central European states of the former Eastern Bloc–Poland, Hungary, the Czech Republic and Slovakia–showed
healthy increases in life expectancy from the 1990s onward, compared to
nearly thirty years of stagnation under Communism. Bulgaria and Romania followed this trend after the introduction of more serious economic reforms in the late 1990s. The economies of Eastern Bloc countries had previously experienced stagnation in the 1980s under Communism.
A common expression throughout Eastern Europe after 1989 was
"everything they told us about communism was a lie, but everything they
told us about capitalism was true."
According to Grigore Pop-Eleches and Joshua Tucker in their book Communism's Shadow: Historical Legacies and Contemporary Political Attitudes,
citizens of post-Communist countries are less supportive of democracy
and more supportive of government-provided social welfare. They also
found that those who lived under Communist rule were more likely to be
"left-authoritarian" than citizens of other countries. Those who are
"left-authoritarian" more often tend to be older generations that lived
under Communism. In contrast, younger post-Communist generations
continue to be anti-democratic, but they are not as left-wing
ideologically, which "might help explain the growing popularity of right-wing populists in the region."
Conservatives, liberals, and social democrats all view 20th-century Communist states as unqualified failures. Political theorist and professor Jodi Dean argues that this limits the scope of discussion around political alternatives to capitalism and neoliberalism. Dean argues that, when people think of capitalism, they do not consider what are its worst results (climate change, economic inequality, hyperinflation, the Great Depression, the Great Recession, the robber barons, and unemployment) because the history of capitalism
is viewed as dynamic and nuanced; the history of communism is not
considered dynamic or nuanced, and there is a fixed historical narrative
of communism that emphasizes authoritarianism, the gulag, starvation, and violence. Some historians, among them Gary Gerstle and Walter Scheidel, suggest that the rise and fall of communism had a significant impacts on the development and decline of labor movements and social welfare states
in the United States and other Western societies. Gerstle argues that
organized labor in the US was strongest when the threat of communism
reached its peak, and the decline of both organized labor and the
welfare state coincided with the collapse of communism. Both Gerstle and
Scheidel posit that as economic elites in the West became more fearful
of possible communist revolutions in their own societies, especially as
the tyranny and violence associated with communist governments became
more apparent, the more willing they were to compromise and collaborate
with the working class, and much less so once the threat waned.
