Hasn’t communism already failed?

There is a thoroughly entrenched view that the experience of revolutions during the 20th century shows that communism has failed. It is true. There was a failure. However, it was not of communism, but rather of an attempt to sustain a path towards it when its preconditions were absent.

Another section from Rescuing the message of The Communist Manifesto

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There is a thoroughly entrenched view that the experience of revolutions during the 20th century shows that communism has failed. It is true. There was a failure. However, it was not of communism, but rather of an attempt to sustain a path towards it when its preconditions were absent. Russia in 1917 and virtually all the “communist” regimes established mid-century were essentially backward pre-capitalist societies. Most people were peasants rather than proletarians, and they were more interested in land for the tiller than social ownership. There was little modern industry and thinking was more medieval than modern. They had not passed through the capitalist stage, which is necessary for a successful communist revolution. As the experience of other backward countries shows, even getting capitalism off the ground under these circumstances is hard enough, let alone a society that aims to supersede it.

This peculiar state of affairs arose because the bourgeoisie was too weak, cowardly or treacherous to carry out its own tasks. Instead, in the first half of the 20th century, communists found themselves at the head of both anti-feudal modernist revolutions and patriotic resistance to fascist aggression and occupation.

After World War II, the Bolshevik regime in the Soviet Union was joined  by a host of other countries in what became ‘the socialist camp’. It included China, Vietnam and Yugoslavia where their own revolutionary forces had taken power, and eastern and central Europe and northern Korea where regimes were established by virtue of Soviet military occupation in the aftermath of the defeat of Germany and Japan. So, by historical accident communists found themselves burdened with the task of raising their societies out of social and economic backwardness. They had to perform the work of capitalism. They had to create an industrial base and a trained workforce virtually from scratch. The “failure of communism” was a consequence of the tardiness, perhaps even failure, of capitalism.

 

“It is true. There was a failure. However, it was not of communism, but rather of an attempt to sustain a path towards it when its preconditions were absent.”

 

Under these conditions the move in a communist direction could only be quite limited and eventually proved unsustainable. They took important preliminary steps but did not achieve the real substance. Industry was placed under state ownership which meant that capitalist industry was expropriated and the new accumulation of private wealth thwarted. At the same time there was a degree of economic security for workers. The system was described as socialism, the first stage on the road to communism. However, the weakness of the proletariat placed severe limits on what could be achieved. With a couple of exceptions in central Europe, it only began to become a significant section of society with the industrialization that followed the revolution. Proletarians were former peasants engaged mainly in the low paid toil that you would expect at this stage of development. They were simply not ready to be a ruling class. There was not the basis for a society based on mutual regard. Enthusiasm and unprompted initiative was limited in these harsh conditions and so there was a heavy reliance on material incentives and top down command with all kinds of perverse results. The freedom and democracy required for the full development of the proletariat was not possible given the intensity of external and internal opposition and the weakness of the revolutionary forces.

Because most work was arduous and repetitive manual labor, and the education level and background of the typical worker left them ill-equipped for involvement in the mental aspects of production, there was a minority who did the thinking and deciding. These were the managers, engineers and officials – generally referred to as ‘cadres’. Members of this elite had a vested interest in entrenching their privileged position and were unlikely to encourage an invasion of their domain as workers became more skilled and educated, and industry more mechanized, nor to willingly start to take upon themselves a share of the more routine forms of labor.

Once career, income and position are the primary impulse, economic results take a second place to empire building, undermining rivals, promoting loyal followers, scamming the system and concealing one’s poor performance from superiors. The opportunity for workers to resist these developments was limited by the lack of freedom and the culture of subordination which drains away confidence and the courage to act. This culture can be very strong even in the absence of political tyranny as we can see in any “liberal” capitalist society. At the same time, one can imagine that, under these conditions, rank and file workers with special abilities or talents would tend to be more interested in escaping the workers’ lot by becoming one of the privileged rather than in struggling against it.

 

“… after a crash industrialization in the 1930s, the Soviet Union was able to defeat the fascist Axis powers through the largest military mobilization in human history. This is something for which the world should be eternally grateful.”

 

Mao Zedong, the head of the Chinese Communist Party until his death in 1976, referred to this process, once fully entrenched and endorsed at the top, as capitalist restoration and those encouraging it as revisionists and capitalist roaders. The Chinese Cultural Revolution that he led in the late 1960s was an attempt to beat back this trend. However, that revolution was sabotaged and defeated, and the capitalist roaders were able to seize supreme power in China after his death.

The Soviet Union and similar regimes in Eastern Europe ended up as a distinctive type of dead-end economically, politically and socially, and their demise in 1989-90 is one of the celebrated advances of the late 20th century. At the same time, by discarding much of the empty and dysfunctional formal shell of socialism and operating more like normal capitalist economies, both China and Vietnam have managed to achieve considerable economic development in recent decades. Cuba is now beginning to take this route. The monstrosity in North Korea survives throught mass terror and the support of the Chinese. All these regimes are an affront to freedom and democracy, and will share the same fate as those in other countries where the capitalist “Communist Parties” have already been overthrown.

 

“This peculiar state of affairs arose because the bourgeoisie was too weak, cowardly or treacherous to carry out its own tasks. Instead, in the first half of the 20th century, communists found themselves at the head of both anti-feudal modernist revolutions and patriotic resistance to fascist aggression and occupation.”

 

Notwithstanding this grim picture, there were still some significant achievements. In a large part of the world, landlords and feudal relations were swept from the countryside. Industrialization was raised from a very low base and generally outperformed the backward countries in the capitalist camp. Most importantly, after a crash industrialization in the 1930s, the Soviet Union was able to defeat the fascist Axis powers through the largest military mobilization in human history. This is something for which the world should be eternally grateful.

The dilemma faced by 20th century communists was anticipated by Engels in the following passage from chapter 6 of The Peasant War in Germany, published in 1850:

The worst thing that can befall a leader of an extreme party is to be compelled to take over a government in an epoch when the movement is not yet ripe for the domination of the class which he represents and for the realization of the measures which that domination would imply. What he can do depends not upon his will but upon the sharpness of the clash of interests between the various classes, and upon the degree of development of the material means of existence, the relations of production and means of communication upon which the clash of interests of the classes is based every time. What he ought to do, what his party demands of him, again depends not upon him, or upon the degree of development of the class struggle and its conditions. He is bound to his doctrines and the demands hitherto propounded which do not emanate from the interrelations of the social classes at a given moment, or from the more or less accidental level of relations of production and means of communication, but from his more or less penetrating insight into the general result of the social and political movement. Thus he necessarily finds himself in a dilemma. What he can do is in contrast to all his actions as hitherto practised, to all his principles and to the present interests of his party; what he ought to do cannot be achieved. In a word, he is compelled to represent not his party or his class, but the class for whom conditions are ripe for domination. In the interests of the movement itself, he is compelled to defend the interests of an alien class, and to feed his own class with phrases and promises, with the assertion that the interests of that alien class are their own interests. Whoever puts himself in this awkward position is irrevocably lost.

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This discussion of the “failure of communism” in backward countries certainly does not imply that the process of communist revolution would be easy in countries that have reached the developed stage of capitalism. While capitalism has created conditions that make communism possible, there is nothing automatic about it. Indeed it will require an entire epoch of struggle to make the transition to a society based on mutual regard rather than profit. There cannot be any notion of ‘socialism’ that does not see it as a revolutionary transition that is prone to capitalist restoration. The initial threat from the old bourgeoisie is followed by a threat from a new bourgeoisie emerging among cadres, who wave the red flag in order to oppose it.

The initial period of the revolution will have many problems. A large number of people will  be hostile, neutral or lukewarm in their support. New revolutionary governments will be far less experienced than their opponents, and will face many difficulties getting into power and holding onto it. The old management cannot be dispensed with overnight and will be in a position to sabotage output and efforts to change things. Defeat could result from revolutionaries making mistakes or the counter-revolution recovering from temporary disarray.

There has to be a fundamental change in human behavior and the way society operates. The bourgeoisie, and the habits and ways of thinking of its society will prove tenacious, and the proletariat will have to transform itself in the struggle against them.

We will have to learn new ways and cast off old ones. We will have to unlearn passive, submissive and weak-spirited habits engendered by capitalism, and develop the new morality of mutual regard and steadfast resistance to the old forms of behavior. Mutual regard is enlightened self-interest where everyone does the right thing knowing that a large and increasing section of society is doing the same. It will be the basis of morality and what is honorable. We will all share in the ‘pool’ of greater prosperity and good-will that results. Such a culture is totally at odds with capitalism where the rich exploit everyone else and a large number of people are simply thrown on the scrap heap.

Critical for success is the emergence of a large and increasing number of people who see the revolutionary transformation of the conditions around them as a prime mission in life.

Rescuing the Communist Manifesto

Karl Marx once said that he was not a Marxist. That was in the 1870s, according to his comrade Frederick Engels writing in 1890. Apparently, Marx found the French Marxists particularly embarrassing. Today, he would find nearly all of them so.

The Communist Manifesto Project has released a 16 page pamphlet, Rescuing the message of The Communist Manifesto: the revolutionary role of capitalism, with a view to rescuing Marxism from the ‘Marxists’ and offering a view of what it means in this century.

Here’s a sampler:

“At the moment when inquiring minds seek to learn about communism they will encounter a range of appalling nonsense from various tiny groups claiming to be communist or Marxist. Some support the regimes in Cuba and China, and there are even the occasional North Korea supporters. The absurd regime in Venezuela inspires many of them. They all cling onto the once true but now outdated view that US imperialism is the main problem in the world today. They oppose external support for the Arab battle for democracy and hold the mainstream view that regime change in Iraq has been a disaster and the fascist Baath Party should have been left in power. These groups never talk about how capitalism is creating the conditions for communism but simply whine about how terrible the system is, and often do this in a reactionary way particularly in their opposition to “corporate globalization” and acceptance of green views on virtually everything. They rarely talk about and scarcely understand communism, and they simply see it as something in never-never land rather than their real purpose. So communism will have to be rediscovered in the face of all kinds of claptrap. This will have to be done by the now very young or the yet to be born. For anyone older it would require too much of a break from their entrenched ways of thinking”.