The Berlin Wall was a symbol of the depravity and viciousness of the Marxist idea. Karl Marx was a pure hate monger masquerading as a social philosopher. His ideas may, in the end, be summarized thus: wealth can be gained only by stealing from others, and thus successful people are evil, and thus it is okay to threaten or kill rich people (or even people who are just a bit better off than you are), to steal their belongings, and to threaten anyone who might in the future have more stuff than you do. If you somehow get more things than other people, it is okay for other people to take your stuff, and if you resist, it is okay to beat you up or kill you.
Even more succinctly, Marxism is the idea that envy is laudable, and should be turned into social policy with the use of pervasive violence.
I am putting this more bluntly and baldly than the average Marxist would. They prefer concealing their central idea beneath a heavy blanket of words. They dress up their “philosophy” in avant garde costumes, adding layers of verbiage, complicated and counterfactual claims about language and logic, bizarre ideas about the nature of history, etc., all in the service of keeping people from seeing what they’re actually suggesting. What lies underneath is nothing much more than hate of people who have more stuff than you do, justified by little or nothing more than wanting to take what they have for yourself.
When you base your beliefs on this sort of foundation, the violence that proceeds is not an accident or the result of an improper understanding or implementation of an otherwise fine program. The violence is the direct and intentional result of the underlying program. The violence is the entire purpose of the underlying program.
In spite of the claims of apologists, the Marxism that fell twenty five years ago was the true Marxism. You cannot force people to work whether they get any benefit of it or not if they can flee from you, so you have to build walls. The Berlin Wall was not an aberration, it was the the only way to keep the quite literal slaves from fleeing their bondage. You cannot take stuff from people who have it without goons with guns, since they will not want to hand their material possessions over, so you bring in goons with guns to scour your population. In a free market, you get ahead by making things people want like bread or telephones, but in a Marxist society, the only way to get ahead is through gaining political power, and so people who are exceptionally talented at deploying violence and thuggery and are ambitious rise to the top of your society. Stalin or someone like him was not an accident, he was an inevitability.
Perry Metzger, “A memorable anniversary, and those who would forget it”, Samizdata, 2014-11-09.
November 5, 2015
September 26, 2015
There’s this underlying tone, whenever you see people talking about the “Jewish-Bolshevik conspiracy to destroy Germany” and the “stab in the back” theory of why Germany lost World War I, that the latter was come up with out of whole cloth by the German aristocracy and military while the former was Hitler’s own insane twist on the theory.
Unfortunately, neither one of those statements is entirely true. First, while Germany would have ended up losing World War I even without its internal issues, the fact of the matter is that the morale issues and general disaffection that led the German high command to sue for peace in 1918 were exacerbated by socialist agitation. The most obvious result of this was the Kiel mutiny, when the sailors of the German navy refused to go out and have a last “glorious” battle with the British and proceeded to set up a socialist-led soldiers and workers council, and eventually forced the German government to overthrow the Kaiser. In other words, the “stab in the back” happened — it’s just that it was more of a result of Germany’s loss of the war than the cause of it.
As to the “Jewish-Bolshevik conspiracy” — well, the awkward thing is that a disproportionate amount of Jews were involved in leftism in this period. Many of the leaders of the Spartacus League, which was heavily involved in the 1919 Spartacist uprising that attempted to take over Berlin, were Jewish, as were many within the Bolshevik uprising in Russia itself. The reason for this, of course, was that a disproportionate number of Jews were intellectuals, and intellectuals are often attracted to leftism. Now, the emphasis on Judaism was part and parcel of a longstanding pattern of German and European anti-Semitism, while the destruction of Germany/the German people was a case of a toxic combination of “They believe, as I do, that their policies are bad for Germany” and projection.
However, it should be noted that both of these theories, like all the really powerful lies, had a little kernel of truth in them, and a lot of belief behind them. There had been a socialist uprising in Germany that served as the straw that broke the camel’s back, and there were a number of Jews involved in the German left.
Sarah Hoyt, “Social Injustice – 60 Guilders”, According to Hoyt, 2015-07-31.
September 9, 2015
August 17, 2015
If twentieth-century history teaches us anything, it’s that political religions spell trouble. Soviet Communism, Italian Fascism, and Nazism aren’t just called “political religions” by scholars today. In all three cases, observers at the time recognized and worried about the movements’ religious natures. Those natures were no accident; Mussolini, for instance, called his ideology “not only a faith, but a religion that is conquering the laboring masses of the Italian people.”
One reason that observers saw the great totalitarianisms as religious was that each had its idol: Mussolini in Italy, Hitler in Germany, and Lenin in Russia, followed by Stalin. Take Grigory Zinoviev’s description of Lenin: “He is really the chosen one of millions. He is the leader by the Grace of God. He is the authentic figure of a leader such as is born once in 500 years.” Stalin’s cult of personality was far more developed and sometimes explicitly idolatrous, as in the poem that addressed the despot as “O Thou mighty one, chief of the peoples, Who callest man to life, Who awakest the earth to fruitfulness.” And in Italy, writes the historian Michael Burleigh, “intellectual sycophants and propagandists characterised [Mussolini] as a prodigy of genius in terms that would not have embarrassed Stalin: messiah, saviour, man of destiny, latterday Caesar, Napoleon, and so forth.”
To point out these words’ uncomfortable similarity to the journalists’ praises of Obama is not to equate the throngs who bowed down to totalitarian dictators with even the most worshipful Obamaphiles. But the manner of worship is related, as perhaps it must be in any human society that chooses to adore a human being. The widespread renaming of villages, schools, and factories after Stalin, for example, finds its modern-day democratic parallel in a rash of schools that have already rechristened themselves after Obama, to say nothing of the hundreds of young sentimentalists who informally adopted the candidate’s middle name during the presidential race. Even the Obama campaign’s ubiquitous logo — the letter O framing a rising sun — would not have surprised the scholar Eric Voegelin. In The Political Religions (1938), Voegelin traced rulers who employed the image of the sun — a symbol of “the radiation of power along a hierarchy of rulers and offices that ranges from God at the top down to the subject at the bottom” — from the pharaoh Akhenaton to Louis XIV and eventually to Hitler.
Benjamin A. Plotinsky, “The Varieties of Liberal Enthusiasm: The Left’s political zealotry increasingly resembles religious experience”, City Journal, 2010-02-20.
August 10, 2015
Published on 25 Feb 2015
What happens when the prices of all goods are controlled? Under communism, or a command economy, this is exactly what occurs. As a result, all of the effects of price controls become amplified: there are even more shortages or surpluses of goods, lower product quality, longer lines and more search costs, more losses in gains from trade, and more misallocation of resources. As we have seen, universal price controls destroy market coordination and create a system of planned chaos in which it becomes more difficult for consumers to get the goods and services they want and need.
August 9, 2015
David Warren on the late Robert Conquest:
[Robert Conquest’s] grand works of historical investigation — The Great Terror (1968), documenting the incredible extent of Stalin’s purges; and, The Harvest of Sorrow (1986), surveying the catastrophic effects of his collectivization — were books of remarkable ambition; of bold conception and real consequence. Other writers had (often at the cost of their careers) reported upon Soviet failings. But they had done so in ways modest enough to be ignored, or dismissed by the fashionable Left as “biased.” The broad, massive, systematic nature of Conquest’s researches was something new. It cracked even the faith of many diehard Communists. The history he told fit together; it was all meticulously sourced; it was overwhelming. There was, as it rose on the horizon, too much to deny.
Yet others could still simply block it out. For people believe what they want to believe, and may resolutely look away from what they do not want to see, or even chute the cocksure laugh, in the face of the mounting tsunami of evidence that finally washes them away.
Conquest was also a light or minor poet, and verse translator, of skill, talent, and integrity. He moved, privately, more in literary than in political circles. His closest friends were such as Kingsley Amis and Philip Larkin; another was Alexander Solzhenitsyn.
He was no ideologue, and judging by the way he burned through wives, not a moralist either. Outwardly, in the tiny glimpse I had of him, he was not passionate or irascible. Inwardly, he was surely “driven.” But I would count him as a detached artist, working in a rather unusual modern genre: the author of elaborately proven epics of debunkment.
It was not Conquest, incidentally, but Amis who proposed that the revision of The Great Terror, published after the Berlin Wall fell, should be re-entitled, I Told You So, You Fucking Fools. But Conquest was content with, A Reassessment. He presented his facts emotionlessly. This magnified his impact, as historian. When he had a provocation to offer, that he was entirely unable to resist, he would put it safely into verse form, so that it wouldn’t be noticed.
August 1, 2015
July 31, 2015
Published on 30 Jul 2015
After Russia’s Great Retreat and the defeat on the Eastern Front, the Russian Army is demoralized and even revolution is in the air. Germany is fanning the revolutionary flames by sending Bolshevik prisoners of war back to Russia – equipped with money to support the Bolshevik cause. Meanwhile, the the war is continuing on the Western Front. Even small skirmishes are turning into atrocious battles with little gain for either side. A great offensive is not in sight.
May 17, 2015
Published on 26 Dec 2014
Narrated by ORSON WELLES (O.W. bonus: voice of Christ)
April 26, 2015
I first read the short stories of Giovanni Guareschi when I was about ten years old. Much of the political content flew right over my head, but I enjoyed the interplay of the two main characters, Don Camillo and Peppone, in their never-ending battles in the un-named tiny Italian village somewhere in the Po valley. From the beginning of this post, you can tell that Sarah Hoyt is also a fan:
Years ago on this blog I talked about “Technique of The Coup D’Etat” by Giovanni Guareschi and I typed the beginning in here. I shall copy that. (Assume typos are mine.)
At ten o’clock on Tuesday evening, the village square was swept with wind and rain, but a crowd had been gathered there for three or four hours to listen to the election news coming out of a radio loudspeaker. Suddenly the lights went out and everything was plunged into darkness. Someone went to the control box but came back saying there was nothing to be done. The trouble must be up the line or at the power plant, miles away. People hung around for half an hour or so, and then, as the rain began to come down even harder than before, they scattered to their homes, leaving the village silent and deserted. Peppone shut himself up in the People’s Palace, along with Lungo, Brusco, Straziami, and Gigio, the same leader of the “Red Wing” squad from Molinetto. They sat around uneasily by the light of a candle stump and cursed the power and light monopoly as an enemy of the people, until Smilzo burst in. He had gone to Rocca Verde on his motorcycle to see if anyone had news and now his eyes were popping out of his head and he was waving a sheet of paper.
“The Front has won!” he panted. “Fifty-two seats out of a hundred in the senate and fifty-one in the chamber. The other side is done for. We must get hold of our people and have a celebration. If there’s no light, we can set fire to a couple of haystacks nearby.
“Hurrah!” shouted Peppone. But Gigio grabbed hold of Smilzo’s jacket.
“Keep quiet and stay where you are!” he said grimly. It’s too early for anyone to be told. Let’s take care of our little list.”
“List? What list?” asked Peppone in astonishment.
“The list of reactionaries who are to be executed first thing. Let’s see now…”
Peppone stammered that he had made no such list, but the other only laughed.
“That doesn’t matter. I’ve a very complete one here all ready. Let’s look at it together, and once we’ve decided we can get to work.”
Gigio pulled a sheet of paper with some twenty names on it out of his pocket and laid it on the table.
“Looks to me as if al the reactionary pigs were here,” he said. “I put down the worst of them, and we can attend to the rest later.”
Peppone scanned the names and scratched his head.
“Well, what do you say?” Gigio asked him.
“Generally speaking, we agree,” said Peppone. “But what’s the hurry? We have plenty of time to do things in the proper style.”
Gigio brought his fist down on the table.
“We haven’t a minute to lose, that’s what I say,” he shouted harshly. “This is the time to put our hands on them, before they suspect us. If we wait until tomorrow, they may get wind of something and disappear.”
At this point Brusco came into the discussion.
“You must be crazy,” he said. “You can’t start out to kill people before you think it over.”
“I’m not crazy and you’re a very poor Communist, that’s what you are! These are all reactionary pigs; no one can dispute that, and if you don’t take advantage of this golden opportunity then you’re a traitor to the party!”
Brusco shook his head.
“Don’t you believe it! It’s jackasses that are traitors to the Party! And you’ll be a jackass if you make mistakes and slaughter innocent people.”
Gigio raised a threatening finger.
“It’s better to eliminate ten innocents than to spare one individual who may be dangerous to the cause. Dead men can do the party no harm. You’re a very poor Communist, as I’ve said before. In fact, you never were a good one. You’re as weak as a snowball in hell, I say. You’re just a bourgeois in disguise!”
Brusco grew pale, and Peppone intervened.
“That’s enough,” he said. “Comrade Gigio has the right idea and nobody can deny it. It’s part of the groundwork of Communist philosophy. Communism gives us the goal at which to aim and democratic discussion must be confined to the quickest and surest ways to attain it.”
Giggio nodded his head in satisfaction, while Peppone continued: “Once it’s been decided that these people are or may be dangerous to the cause and therefore we must eliminate them, the next thing is to work out the best method of elimination. Because if by our carelessness, we were to allow a a single reactionary to escape, then we should indeed be traitors to the Party. Is that clear?”
“Absolutely,” the others said in chorus. “You’re dead right.”
“There are six of us,” Peppone went on, “And twenty names on that list, among them the Filotti, who has a whole regiment in his house and a cache of arms in the cellar. If we were to attack these people one by one, at the first shot the rest would run away. We must call our forces together and divide them up into twenty squads, each one equipped to deal with a particular objective.”
“Very good,” said Gigio.
“Good, my foot!” shouted Peppone. “That’s not the half of it! We need a twenty first squad, equipped even better than the rest to hold off the police. And mobile squads to cover the roads and the river. If a fellow rushes into action in the way you proposed, without proper precautions, running the risk of botching it completely, then he’s not a good communist, he’s just a damn fool.”
It was Gigio’s turn to pale now, and he bit his lip in anger, while Peppone proceeded to give orders. Smilzo was to transmit word to the cell leaders in the outlying settlements and these were to call their men together. A green rocket would give the signal to meet in appointed places, where Falchetto, Brusco and Straziami would form the squads and assign the targets. A red rocket would bid them go into action. Smilzo went off on his motorcycle while Lungo, Brusco, Straziami and Gigio discussed the composition of the squads.
“You must do a faultless job,” Peppone told them. “I shall hold you personally responsible for its success. Meanwhile, I’ll see if the police are suspicious and find some way to put them off.
Don Camillo, later waiting in vain for the lights to go on and the radio to resume its mumble, decided to get ready for bed. Suddenly he heard a knock at the door and when he drew it open cautiously, he found Peppone before him.
“Get out of here in a hurry!” Peppone panted. “Pack a bag and go! Put on an ordinary suit of clothes, take your boat and row down the river.”
Don Camillo stared at him with curiosity.
“Comrade Mayor, have you been drinking?”
“Hurry,” said Peppone. “The people’s Front has won and the squads are getting ready. There’s a list of people to be executed and your name is the first one!”
Spoiler alert, though this is not one of the stories that you read for the denouement: by the end of the story, the entire cell except Gigio is crammed in Don Camillo’s closet, as each successive comrade shows up to try to save him and is shoved into the closet as the next one comes along.
Then it is revealed that they didn’t in fact win the election, but more importantly, the entire cell, which had lived in fear of the Stalinist *sshole who pulled book and fervor on them every time and made everyone of them live in terror of being denounced as insufficiently fervent, now knows who the enemy really is. That is, each individual now knows he is not an isolated individual surrounded by good party members who will turn on him, but one in a collection of decent individuals kinda sorta following an ideology but not so far it blunts their humanity and ONE isolated *sshole turning them against each other for the power.
At the end of the story, Peppone finds Gigio proudly waiting to send up the red rocket and kicks him all the way to main street.
Gigio’s power is gone, because he’s revealed to be ONE individual working for himself and only that, and a hateful, little one at that.
If you’d like to know more about Guareschi and his work, you could do worse than to read the entries at The Little Blog of Don Camillo, which unfortunately hasn’t been updated for a few years, but has lots of details both about the Little World and its author.
April 8, 2015
- Gun control. Liberals are completely wrong about this. A fair number of them know better, too, but they sponsor lies about it as a form of class warfare against conservative-leaning gun owners.
- Nuclear power. They’re wrong about this, too, and the cost in both dollars and human deaths by pollution and other fossil-fuel side-effects has been enormous.
- Affirmative action. These programs couldn’t be a more diabolical or effective plan for plan for entrenching racial prejudice if the Aryan Nations had designed them.
- Abortion: The liberals’ looney-toon feminist need to believe that a fetus one second before birth is a parasitic lump of tissue with no rights, but a fetus one second afterwards is a full human, has done half the job of making a reasoned debate on abortion nigh-impossible.
- Communism. I haven’t forgiven the Left for sucking up to the monstrous evil that was the Soviet Union. And I never will.
- Socialism. Liberals have never met a tax, a government intervention, or a forcible redistribution of wealth they didn’t like. Their economic program is Communism without the guts to admit it.
- Junk science. No medical study is too bogus and no environmental scare too fraudalent for liberals. If it rationalizes bashing capitalism or slathering on another layer of regulatory bureaucracy, they’ll take it.
- Defining deviancy down. Liberals are in such a desperate rush to embrace the `victimized by society’ and speak the language of compassion that they’ve forgotten how to condemn harmful, self-destructive and other-destructive behavior.
- William Jefferson Clinton. Sociopathic liar, perjurer, sexual predator. There was nothing but a sucking narcissistic vacuum where his principles should have been. Liberals worship him.
- Liberals, by and large, are fools.
Eric S. Raymond, “Top Ten Reasons I’m Neither a Liberal Nor a Conservative”, Armed and Dangerous, 2004-09-19.
March 17, 2015
Properly understood, all economic values are subjective. Some items have useful applications, but the relative value of those applications is itself subjective; there’s nutritional value in a pound of cauliflower, and there’s nutritional value to an ounce of Beluga caviar, and the difference in the price between the two is based on no objective criterion. Even scarcity does not explain the difference: There are more diamonds in this world than there are autographed photos of Anthony Weiner, but try giving your wife the latter for your anniversary and you’ll get a short and possibly violent lesson in the subjectivity of value. In fact, it is the subjectivity of value that makes exchange possible — if our values and preferences were perfectly aligned, we’d never trade anything for anything else, because we’d all value every item and service at precisely the same level, and there would therefore be no incentive to engage in commerce. That our preferences should be non-uniform ought not be surprising — our lives are non-uniform, too. If I operate an apple orchard, I am probably not going to buy apples from you at any price, unless perhaps they are a different sort of apple than the ones I grow. The rancher and the fisherman each assigns a different value to beef and fish than does his opposite number. Disagreement is fundamental.
The crude version of exchange — which is, unhappily, the common version — is inclined to suspect that there is an objectively correct price for a good, and that profit comes from duping somebody into paying more than the correct price for it. That error is fundamental to Marxism and other anti-capitalist philosophies, and it is implicit in such social phenomena as the anti-advertising movement, “Buy Nothing Day,” and similar political tendencies. But that bias does relatively little harm in the heads of greying Marxists, peddlers of “profit is a crime” banalities, and Occupy riff-raff. Where it is truly destructive is in the disorganized thoughts of the large majority of ordinary people with no particularly strong political commitments or economic orientation. Consider these phrases: “An honest day’s work for an honest day’s pay,” “just wages,” “fair price,” “obscene profits,” “price gouging,” “excessive executive compensation.” For any of those phrases to have any intellectual content, then there must be a price that is in some non-subjective sense the correct one. But if economic values are subjective — and they are — then “an honest day’s work for an honest day’s pay” can only mean one thing, that being the payment of an agreed-upon wage for an agreed-upon performance of labor, with “honest” referring only to the fulfillment of the agreement and saying nothing substantive about the terms of the agreement itself.
Kevin D. Williamson, “The Profit Police”, National Review, 2014-06-30.
February 1, 2015
Rick McGinnis on the steadily reducing relationship between the class system as described by Karl Marx and the modern world:
I blame Karl Marx for a lot of things, but after inspiring some of the most destructive and blood-thirsty governments in modern history, his most abidingly destructive legacy is hobbling our understanding of the word “class.” For as long as I’ve been alive, when almost anyone talks about the class system they end up invoking images frozen somewhere in the middle of the European 19th century.
Arrogant entitled aristocrats and heartless mill owners; upright bourgeois, dispirited workers and peasants. It’s a world of frock coats and cloth caps and sunless terraced slums under smoke-filled skies, and while it’s a useful image if you want to start a discussion about the Industrial Revolution, it doesn’t do much to help describe the fluid, amorphous, endlessly adaptable way that class works in the modern world – and probably always has, even if one writer managed to fix the word to a tether at a spot roughly between Jane Austen and Charles Dickens.
Which is why I don’t have much hope that Joel Kotkin’s The New Class Conflict (Telos Press, 220 pages) will do much to budge our discussion of class to a point somewhere closer to the world of suburbs, computers, megamalls, and package vacations. It’s not that Kotkin’s book doesn’t struggle – mostly successfully – to make a discussion about class relevant, but that decades of framing class in antique trappings has made the word and everything it invokes seem anachronistic, or even irrelevant, to modern people and especially Americans.
Whether intended or not, Kotkin points out that encouraging people to live in crowded cities not only stifles the ownership of private property that’s been a mark of increasing mass material prosperity for two centuries, but it re-creates a renting class at the mercy of moneyed landowners that he describes as a “new feudalism.”
H/T to Kathy Shaidle for the link.
January 22, 2015
Ah, well, I haven’t ridden this old hobby horse for a while, so let’s just let Tim Worstall explain why this time, we might be able to get a bit of perspective from the otherwise unreliable official Chinese government economic figures:
Many observers have been slightly sceptical of Chinese GDP numbers for some years now. Regional GDP numbers don’t seem to quite match with other regional numbers (say, oil consumption, other proxies for economic activity) and national numbers don’t necessarily reflect the sum of all of those regional numbers either. There’s absolutely no doubt at all that the place has been getting richer but whether quite so much or quite in the manner being reported is another matter. And then there’s another group of observers (this one including myself) who have some experience of how communists report economic numbers. There’s a plan, the Communist Party is in charge of executing that plan and, amazingly, the plan is always reported to have either worked or been exceeded. Anything less would reflected badly on said Communist Party. As I’ve also been exposed to the old Soviet accounting systems I’m more sceptical than most on this point.
So, there’s that slight worry that a slowing China (or one not growing at the former breakneck pace perhaps) will also lower growth in other countries. We’re pretty sure that’s going to happen. But we’ve also got this other thing to ponder. If the Communist Party is allowing the reporting of numbers that don’t meet the plan then what’s going on with that?
Is this some sea change in the management of the numbers? They’re actually reporting the correct numbers? Or are those suspected massages of the numbers still going on but they underlying reality is so bad that they just couldn’t get up to the planned target? This is, I agree, all wild surmise. But it is a surprise that the numbers came in below target because that’s just not what we’ve come to expect in such a political system. And that could be very bad news indeed.
December 15, 2014
You or I, upon hearing that the plan is to get rid of all government and just have people share all property in common, might ask questions like “But what if someone wants more than their share?” Marx had no interest in that question, because he believed that there was no such thing as human nature, and things like “People sometimes want more than their shares of things” are contingent upon material relations and modes of production, most notably capitalism. If you get rid of capitalism, human beings change completely, such that “wanting more than your share” is no more likely than growing a third arm.
A lot of the liberals I know try to distance themselves from people like Stalin by saying that Marx had a pure original doctrine that they corrupted. But I am finding myself much more sympathetic to the dictators and secret police. They may not have been very nice people, but they were, in a sense, operating in Near Mode. They couldn’t just tell themselves “After the Revolution, no one is going to demand more than their share,” because their philosophies were shaped by the experience of having their subordinates come up to them and say “Boss, that Revolution went great, but now someone’s demanding more than their share, what should we do?” Their systems seem to be part of the unavoidable collision of Marxist doctrine with reality. It’s possible that there are other, better ways to deal with that collision, but “returning to the purity of Marx” doesn’t seem like a workable option.
Scott Alexander, “Book Review: Singer on Marx”, Slate Star Codex, 2014-09-13.