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Why Anti-Communism?

Why Anti-Communism? - Overview

What is communism?  There are different variations of communism, such as anarchist communism, religious communism/communalism, and Marxist (including Leninism and its offshoots). But we’ll focus on Marxism, because it has been the most wide-spread and destructive form of communism. The terms communism and socialism are often used interchangeably.  Both communism and socialism are socio-economic systems where at least the major means of production (e.g., mines, mills, and factories) and natural resources are owned by the state or quasi-state entities and there is centralized control of production and distribution in order to implement some form of socialized sharing of economic output. In theory, communism and socialism differ in the extent of the sharing of economic output. Karl Marx explained in his 1875 Critique of the Gotha Programme that communism is at the far end of the spectrum where all production is shared according to everyone’s needs, regardless of their contribution. Marx claimed there would be an inevitable transition from capitalism to communism that would occur in two phases. In both phases, the means of production would be publicly owned, but distribution would differ.  In the first, “lower” phase of communism (sometimes referred to as socialism), individuals would receive goods equal to their labor contribution (“The same amount of labor which he has given to society in one form, he receives back in another”) and be able to keep their own “personal property” that is not used as means of production.  In the second, “higher” phase of communism, production would be allocated “From each according to his ability, to each according to his needs!”

The countries that call themselves communist or are run by a communist political party are not fully communist as envisioned by Marx (a classless, government-less system with production allocated based on everyone’s need), but are instead somewhere on the spectrum between socialist and communist allocation.  For simplicity, the term communism will be used to refer to any system with communal ownership of the means of production and distribution of economic output according to socialist or communist principles.

Communism seduces many people with its lofty promises of a brighter and fairer future with greater material well-being for everyone.  For example, the Workers World website promises:

“Personal property — homes, nourishing food, cameras, bicycles, books and thousands of small items that raise the health and cultural level of a people — will increase year by year under socialism, but no one will personally own land, the factories, or the banks.”

Communists spin a tale that portrays free market economic relations as exploitation and themselves as the heroes in an age-old battle of the oppressed against the oppressors. To many people, the promises of communism sound great.  Marxist communism has had a strong draw because of its promises of righting wrongs and fairness and personal wealth growth for everyone.  At its height in the 1980s before the collapse of the Soviet Union, about 1/3 of the world’s population lived under communist regimes. As discussed further below, many people were kept subject to communist regimes because they were forced to through violence and oppression, not because they chose it.  But not everyone had to be forced; many people voluntarily were communists because they believed in the promises.

However, since the 1980s, nearly every formerly communist country (most notably, the Soviet Union, Eastern Europe, China, and Vietnam) abandoned communism (i.e., state ownership of all major means of production and the goal of universal equality of wealth) and embraced varying amounts of free market economics.  Why?  Because the communist economic system does not deliver as promised.  Also, the Marxist characterization of free market economics as exploitative is in most cases inaccurate. Reasonably-regulated free market economics, despite its flaws and inequalities, increases the material well-being of everyone (including workers and the poor) more than communism.  If communism had actually worked to bring the great material benefits it promised, it would not have been abandoned by so many countries.  And if free market economics were solely exploitative, it would not have been embraced and retained by so many formerly communist countries.

AntiCA is anti-communism because communism cripples economies, limits people’s opportunities and overall well-being, and is typically established by violent revolution and maintained by oppression (often including secret police, political imprisonment, and executions).  First, we will look at how communism has failed to deliver on its promises of a brighter and fairer future with greater material well-being for everyone.  Then, we will look at how communism has a wide-spread history of being established and maintained by violence and oppression, because it goes against human nature, people’s best interests, and what most people voluntarily choose if allowed to do so freely.

Communism fails to deliver on its promise of greater material well-being for workers

Although communist ideology is somewhat accurate in pointing out some problems that exist in capitalist systems, it is not good at solving those problems or delivering better results.  Capitalist systems have problems. Left unregulated, laissez-faire capitalism results in anything and everything people are willing to do or provide in exchange for some form of payment, including unhealthy and sometimes deadly products, work conditions, and pollution; child labor; prostitution; and even slavery. AntiCA does not support completely unregulated laissez-faire capitalism.  But communism is not the answer.  Communism does not deliver better results than capitalism. Communist ideology has failed because it often exaggerates the problems in capitalism, misdiagnoses the causes of many of those problems, and proposes idealistic solutions that don’t function well in reality.  Two of the major causes of communism’s failure are (1) not having adequate, fair incentives for people to desire to work, produce, save/invest, and innovate, and (2) inefficiencies and mistakes of central-planning. Instead of communism or unregulated laissez-faire capitalism, AntiCA advocates for a reasonably-regulated free-market economic system that self-incentivizes work, production, savings, investment, and invention; protects private property and intellectual property rights; enables a large part of the population to achieve some level of financial stability and well-being; and protects and benefits the general public through competition, a basic social safety net, and reasonable government regulation of issues such as safety, fair competition, pollution, consumer information, etc.

It turns out that capitalism, despite inequalities, delivers better results for those at all levels of the economic spectrum.  The switch from communism towards more free market capitalism in China that started in the 1980s provided a chance to compare the results of communism versus free markets.  This was analyzed (as part of a broader analysis of socialism versus capitalism) in Socialism, Capitalism, and Income (A study of inequality, incentives and economic transitions) published in 2020 by the Hoover Institution as part of its "Socialism and Free market Capitalism: The Human Prosperity Project." The study examined the commonly held belief that free market capitalism with private ownership and market-determined allocation of goods and services typically generates greater economic growth and high average income, but results in vast inequalities and does not help the poor enough. Communists claim that the inequalities under capitalism occur as a result of the owners of financial capital and the means of production exploiting (taking from) the poor and working class (i.e., the rich get richer and the poor get poorer), and that communism will improve the material well-being of the poor and working class. Typically, analysis that is critical of capitalism focuses on inequality (i.e., the gap of income and wealth between the rich and poor). It is true that capitalism results in unequal income and wealth. The 2020 Hoover Institution study unsurprisingly found a rapid and substantial increase in income inequality in China since 1980 as the economy moved from strict command to a more free market economy with significant private ownership and business flexibility:

“The ratio of the average income of those in the top decile to average income of those in the bottom decile went from eight in the 1980s to about forty, only beginning to reverse in recent years. Presented alone, this fact suggests that although the move to the market has benefited the wealthy in China, it has not helped the poor.” 

But the study did not look only at inequality (how well the poor are doing compared to the rich). Importantly, it also looked at how the income of the poor changed as the economy shifted from communism to free markets (how well the poor are doing under the more free market economy compared to under communism). The study found that after about 15 years of little to no gains for the poor, the income for the poor rose rapidly:

“[In 2020,] the poorest Chinese earn five times as much as they did just two decades earlier. Throughout the 1980s and before, a large fraction of the Chinese population lived in abject poverty. Today’s poor in China remain poor by developed-country standards, but there is no denying that they are far better off than they were even two decades ago [under communism]. Indeed, the rapid lifting of so many out of the worst state of poverty is likely the greatest change in human welfare in world history.” 

The results in China show that free markets make the poor materially better off than they were under communism. That is the opposite of what communism promised. The data show that communism brings more income equality, but it does so by making most everyone worse off than they would be under free markets. In other words, communism doesn't get people a larger slice of the economic pie; it results in a smaller pie shared more equally. That doesn't make people better off.

The 2020 Hoover Institution study also found the same pattern occurred in India to a lesser extent.  After India freed itself from British colonial rule in 1947, it followed an economic path taken by many former colonies – socialism, central planning, state regulation and intervention at the micro level in businesses, and a large public sector. By the 1980’s, India realized that developing countries that allowed free market economics were doing better economically, and this convinced India to adopt free market reforms in the late 1980s and ’90s.  As India shifted from socialism and central planning to free markets, income inequality increased, but at the same time, the income of the poorest 10% approximately doubled.  As had occurred in China, India’s free market reforms substantially increased the poor’s income. The free market reforms in China and India show that capitalism and free market economics unleashes a rising tide of growing prosperity that lifts all boats, even if that growth is unequal, and disproves the Marxist trope that capitalism and free markets result in exploitation and impoverishment of workers.

Further evidence that regulated free markets provide greater well-being than communism through all levels of society is provided by the Human Development Index (HDI), which has been prepared each year since 1990 by the United Nations Development Programme (UNDP) and compares nearly every country in the world. The HDI was designed to measure a broader scope of well-being than simply income. It includes life expectancy, education (mean years of schooling completed and expected years of schooling upon entering the education system), and per capita income (PCI). In order to accurately compare the value of income (i.e., its purchasing power) across different countries, the PCI is calculated using purchasing power parity (PPP) which is an adjusted income unit that represents the ability to buy the same basket of goods and services in all countries. The HDI is not a perfect measure of overall well-being.  It doesn’t include all factors that affect well-being.  Also, the chosen data inputs are imperfect.  Life expectancy is one indicator of health, but only measures how long people live, not their overall health while alive.  The number of years of formal education doesn’t always indicate a person’s level of learning and knowledge.  Despite it not being perfect, the HDI is a useful indicator of relative well-being because it provides a standard way to compare well-being in nearly every country around the world. One other deficiency in the HDI that the UNDP has tried to adjust for is the fact that using averages can be misleading. A high level of PCI doesn’t necessarily mean most people have a high income. A country with large percentages of low to middle incomes could still have a high PCI if it has a small percent of extraordinarily high incomes that skew the average higher. Median income is a better indicator of the income of the typical person. (Average longevity and education are subject to the same problem, but to a lesser extent, because there is a narrower possible range of divergence in lifespan and years of education than there is for income.) Since 2010, the UNDP has tried to adjust for the skewing of average numbers in highly unequal data sets by also preparing an HDI adjusted for inequality (the “IHDI”).  The IHDI captures the HDI of the typical person in each country (calculated using not arithmetic, but geometric mean).  The more inequality in the distribution of health, education, and/or income, the lower the IHDI. One can compare the HDI and IHDI to see how much inequality in a country affects the measurement.

After that long-winded explanation of HDI and IHDI, let’s look at the results. They consistently show greater well-being in free market economies than communist ones. In 2023, Iceland had the highest HDI in the world (.972), the rest of the top-10 countries were free market capitalist countries with significant social safety nets and public goods (mostly in Western Europe), and the United States was tied for 17th (with New Zealand and Liechtenstein) with a .938 HDI. The communist countries are way down the list. In 2023, China was #78 (.797), Vietnam #93 (.766), Cuba #97 (.762), world average #99 (.756), and Venezuela #121 (.709). List of countries by Human Development Index - Wikipedia

Considering that the communist countries’ ideological goal is to eliminate inequality, if they were working as planned, one would expect their IHDI scores to be much better than their HDIs. But that is not the case. For that same year (2023), the inequality-adjusted IHDI ranked Iceland #1 (.923, a 5.0% reduction due to inequality), the rest of the top-10 countries were free market capitalist countries with significant social safety nets and public goods (mostly in Western Europe), New Zealand #19 (.853, a 9.1% reduction due to inequality), United States #29 (.832, an 11.3% reduction due to inequality), China #67 (.670, a 15.9% reduction due to inequality), Vietnam #75 (.641, a 16.3% reduction due to inequality), Venezuela #87 (.605, a 14.7% reduction due to inequality), and world average #96.5 (.590, a 22.0% reduction due to inequality). The overall IHDI for Cuba is not available for 2023. Due to insufficient data, the UNDP has not calculated HDI for communist North Korea since 1995 when it was ranked #75 in the world (.766); that same year capitalist South Korea was ranked #30 (.894), the US #4 (.943), capitalist Venezuela before Chavez’s Bolivarian socialism was #46 (.860), communist Cuba was #85 (.729), China was #106 (.650), and communist Vietnam before its free market reforms was #122 (.560). (See HDI Report for 1995) The countries that are closest to communist (Venezuela, Cuba, Vietnam, China, and North Korea) have had substantially lower HDIs than free market capitalist countries, even when adjusted for inequality. Note that in 2023 the countries that are closest to communist all have higher inequality than the U.S. and many other capitalist countries, indicating that not only do the communist economies not produce as much general well-being, they are also not as good at producing their promised equality.

Even the areas that are touted as successful in communist countries are not as good as in free market countries.  A common argument made by proponents of communism is that Cuba has good, universal health care and education.  The HDI does reflect that health and education in Cuba is significantly better than one would expect based on Cuba’s economy. But average life expectancy and average years of formal schooling are lower in Cuba than the U.S. and many other countries. Even in the areas Cuba trumpets as its greatest accomplishments, it is not doing as well as the U.S. and many other countries.  As measured by the HDI in 2023, the well-being of Cubans is above the world average, but substantially lower than the U.S. and is lower than 96 other countries. In 2023, Cuba’s HDI was ranked #97 in the world, based on 78.1 years average life expectancy, 10.6 years average formal schooling, and $8,415 (PPP) average annual income. The report indicates Cuba does significantly better in health and education than income, with Cuba’s average PPP income ranking at #127 in the world compared to its #97 HDI. In comparison, in 2023 the United States’ HDI was tied for #17 in the world, based on 79.3 years average life expectancy, 13.9 years average formal schooling, and $73,650 (PPP) average annual income. The report indicates the United States health and education ranking is a little worse than its income, with the U.S.’s average PPP income ranking at #10 in the world compared to its #17 HDI. The 2023 HDI data shows Cuba overachieving in health and education relative to its economy/income and the U.S. underachieving in health and education relative to its economy/income.  But the data also shows that U.S. life expectancy and years of formal education exceed Cuba’s.

Why Does Capitalism Produce More Well-Being Than Communism?

That capitalism delivers better results through all levels of society compared to communism should not be surprising.  It is a natural consequence of having (1) private ownership of the means of production with adequate, fair incentives for people to desire to work, produce, save/invest, and invent, and (2) decentralized, independent decision-making by companies/partnerships and individuals.

Communism does not have adequate, fair incentives for people to desire to work, produce, save/invest, and invent.

It is natural for people to (1) be motivated to work harder when they get to keep more of the profits for themselves and (2) react negatively to the idea of subsidizing others who do not contribute as much. 

This lesson was learned the hard way by the Pilgrims in the first three years after they established their colony at Plymouth, Massachusetts in 1620.  The Pilgrims faced starvation during their first year of arrival, but survived due to the Wampanoag tribe sharing food and their knowledge about local hunting and planting.  By 1621, the Pilgrims were doing well enough to have the famous harvest celebration with the Wampanoag that we celebrate as the first Thanksgiving.  However, in the following two years, the Pilgrims came to face suffering and starvation again despite knowing how to hunt and grow food in their new home. What caused this? The Pilgrims’ economic system. 

The problem with the Pilgrims’ economic relations in 1620-1623 arose from the fact that all production was communally pooled and shared, resulting in a disincentive to work hard, arguments, and resentment.  This has been described by some as communism, and used as an argument in favor of capitalism. For example, Pilgrims Beat 'Communism' With Free Market | The Heritage Foundation. It is true that the arrangement was communistic in the sense that it involved the joint ownership of assets and communal pooling and sharing of production.  But the Pilgrims’ initial economic arrangement wasn’t communist; it actually was a voluntary, free market, capitalist arrangement.  The Pilgrims wanted desperately to travel to the New World to establish a settlement, but did not have the funds to pay for the travel, food, tools, and other resources they needed.  To get the needed funds, they sought financing from investors. The investors needed some method to increase the chance they would get repaid and with sufficient interest or return on their investment to make it worth the risk.  It was a very risky undertaking, and most investors were unwilling to fund the Pilgrims on any terms.  They eventually made a deal with some investors (merchant adventurers) who agreed, but only on certain conditions that they felt would protect their investment and expected return.  The investors and Pilgrims formed a joint stock company together. They were all part owners of the company (i.e., they were all capitalists).  The investors provided the funding, the Pilgrims provided sweat equity (labor), the company owned the means of production and everything that was produced for seven years, and at the end of seven years the assets (including the land and buildings cultivated and constructed by the Pilgrims) would be divided equally between the Pilgrims and the investors:

“The company of investors would provide passage for the colonists and supply them with tools, clothing and other supplies. The colonists in turn would work for the company, sending natural resources such as fish, timber and furs back to England. All assets, including the land and the Pilgrims’ houses, would belong to the company until the end of seven years when all of it would be divided among each of the investors and colonists.” (Source)

This arrangement was agreed upon by negotiation where both the investors and Pilgrims had important self-interests and goals they were trying to protect and achieve:

“The colonists hoped that the houses they built would be exempt from the division of wealth at the end of seven years; in addition, they sought two days a week in which to work on their own 'particular' plots (much as collective farmers later had their own private plots in the Soviet Union). The Pilgrims would thereby avoid servitude. But the investors refused to allow these loopholes, undoubtedly worried that if the Pilgrims—three thousand miles away and beyond the reach of supervision—owned their own houses and plots, the investors would find it difficult to collect their due. How could they be sure that the faraway colonists would spend their days working for the company if they were allowed to become private owners? With such an arrangement, rational colonists would work little on 'company time,' reserving their best efforts for their own gardens and houses. Such private wealth would be exempt when the shareholders were paid off. Only by insisting that all accumulated wealth was to be 'common wealth,' or placed in a common pool, could the investors feel reassured that the colonists would be working to benefit everyone, including themselves.” (Source)

The investors were right to be concerned that rational colonists, looking out for their own self-interest, would work little on “company time,” reserving their best efforts for their own gardens and houses. That’s basically what happened. The Pilgrims followed the rules for the first three years, but did not give their full effort. The result was severe suffering from insufficient food production. The problem was that due to the communal pooling arrangement, all work was on “company time.”  The Pilgrims’ incentive to work hard had been reduced, because all their production went into the company. The Pilgrim’s leader (Gov. William Bradford) wrote that it was folly to think “that the taking away of propertie, and bringing in communitie into a comone wealth, would make them happy and flourishing.” (Source) Instead of bringing happiness and flourishing, the economic arrangement yielded discontent over perceived unfairness, decreased economic production, scarcity, and consequent suffering. It is worth reading Gov. Bradford’s description of the Pilgrims’ attitudes and complaints to understand how communalism negatively affected them and their productive output:

“For this comunitie (so farr as it was) was found to breed much confusion and discontent, and retard much imployment that would have been to their benefite and comforte. For the yong-men that were most able and fitte for labour and servise did repine that they should spend their time and streingth to worke for other mens wives and children, with out any recompence. The strong, or man of parts, had no more in devission of victails and cloaths, then he that was weake and not able to doe a quarter the other could; this was thought injuestice. The aged and graver men to be ranked and equalised in labours, and victails, cloaths, etc., with the meaner and yonger sorte, thought it some indignite and disrespect unto them. And for mens wives to be commanded to doe servise for other men, as dresing their meate, washing their cloaths, etc., they deemd it a kind of slaverie, neither could many husbands well brooke it.”  

This attitude is not unique to the Pilgrims.  It is human nature that people do not work as hard when they don’t get to keep a fair portion of production based on their individual contribution, e.g., when everything they produce is pooled communally and redistributed.  For that reason, communists who try to institute communalism beyond a small group of committed believers typically need to try to re-educate the general public; and because such re-education is not persuasive to many people, communism has a wide-spread history of needing to use violence and oppression in order to establish and maintain itself.  The same can be said of any extremely exploitative system, whether that be feudalism, slavery, or very exploitative arrangements that sometimes exist in capitalist economies (today, such arrangements are typically illegal, such as slavery and involuntary prostitution).  It is natural for people to want to keep a fair portion of what they produce through their own contributions (of time, effort, ideas, money, and other resources).  To the extent they are not able to keep a fair amount, the arrangement is not naturally stable and can be maintained only through oppression or duress/desperation (from not having a better alternative that seems realistically achievable).

To survive, the Pilgrims had to change their economic arrangement to one with adequate incentives. In 1623, Gov. Bradford abandoned the communal/corporate system and shifted to a system of private property and individual responsibility. Each family was assigned a parcel of land to farm and keep their own production for their family. As a result, the Pilgrims’ motivation to work hard immediately increased and so did overall production.  The switch from communalism to private property and the right to keep what they each produced made them all better off and saved lives. (Source) As noted above, the same positive development happened as various communist countries shifted from centrally-planned government ownership of the means of production and distribution to more free markets and private ownership.  And it was confirmed by the Soviet Union’s experience with the per acre production from private plots far exceeding the yield from communal farms. The USSR allowed some small private plots. The private plots accounted for only 3% of sown land, but produced between 39% to 66% of the output of potatoes, vegetables, meat, milk, and eggs.

The experience of the Pilgrims and former communist countries shows that economic arrangements work best (in the sense of having greater aggregate production and greater well-being of the general population) when all participants are eager to contribute voluntarily because they are fairly rewarded for their contributions. The Pilgrims’ experience is not an isolated incident. On both an individual level and for the economy as a whole, communism has generally resulted in decreased production compared to economic systems with free markets and private property. One reason, examined above, is the decreased personal incentives that are inherent in communism.  Another reason is that the central planning of communist economies results in inefficiencies, reduced innovation, and sometimes catastrophic mistakes. 

Creative destruction and innovation of free market capitalism versus the inefficiencies, reduced innovation, and mistakes of central-planning.

Central planning of any economy (not just communist ones) results in inefficiencies, reduced innovation, and sometimes catastrophic mistakes.  It is the catastrophic mistakes of communist central planning that are most highlighted by anti-communists. As terrible as they were, the mass famine incidents in communist countries occurred only during part of the time period of communism. Therefore, communists argue those mistakes do not represent typical results under communism. They argue those events should be dismissed as regrettable errors. However, a review of various communist countries throughout the entire time they implemented communism shows their economic and political systems were consistently characterized by inefficiencies, reduced innovation, and mistakes that caused chronic economic underperformance and mediocrity compared to free market capitalism.

The catastrophic mistakes were horrific. Radical, forced agricultural collectivization policies resulted in millions of deaths by starvation under communist regimes, including an estimated 3.9 million during the Holodomor in the USSR in the 1930s, an estimated 15 to 55 million during Communist China’s “Great Leap Forward” from 1959-1961, and up to an estimated 500,000 to 1.5 million during the Khmer Rouge’s communist agrarian reforms in Cambodia from 1975-1979.  Communists argue those were terrible mistakes that do not represent typical results under communism. They are correct that such famines were rare and do not represent the average or typical results under communism. Also, famine is not unique to communist systems. The Great Potato Famine in Ireland in 1845-1852 caused approximately 1 million deaths, which was a greater percentage of the country’s population than the famines in communist USSR and China (and close to the percentage in Khmer Rouge Cambodia). The deaths from famine in Ireland were caused by capitalism in the sense that there was sufficient food grown in Ireland in those years to feed the Irish population, but much of it was exported from Ireland in order to make a profit for private landowners and companies rather than to feed people:

"Throughout the entire period of the Famine, Ireland was exporting enormous quantities of food to England. In "Ireland Before and After the Famine," Cormac Ó Gráda points out, “Although the potato crop failed, the country was still producing and exporting more than enough grain crops to feed the population. But that was a 'money crop' and not a 'food crop' and could not be interfered with.” Up to 75 percent of Irish soil was devoted to wheat, oats, barley and other crops that were grown for export and shipped abroad while the people starved." (Source)

In fairness, it is not appropriate to judge communism only by its famines; just as it would not be fair to judge capitalism only by its worst moments, such as the Irish Potato Famine.

However, communism’s problems have not been not limited to its catastrophic famines. Communist economic and political systems have been consistently characterized by inefficiencies, reduced innovation, and mistakes that caused chronic economic underperformance and mediocrity compared to free market capitalism.  The following is a description and explanation of the problems of central planning under Soviet communism:

"Since virtually the entire economy is in state hands, the Communist Party must centrally determine prices and production targets for every commodity and service in the country. This means that prices are irrational, and have little to do with the cost of production or the scarcity of commodities. It also means that the managers of state-owned enterprises are remunerated based on how effectively they carry out the directives of the plan, rather than how well they serve consumers. They have no incentive to improve product quality or to produce above production targets in order to meet excess demand, since consumers have no choice but to buy products from the state. This lack of incentive to “chase after” consumer demand creates a seller’s market, as opposed to the buyer’s market that usually prevails in capitalist economies. In a seller's market, the producer does not need the consumer, but the consumer does need the producer. Because the state decides what is produced and in what quantities, consumers are systematically frustrated by chronic shortages of the commodities they desire. They are coerced into making forced substitutions between consumption goods, substituting those goods that are available for the ones they actually want. Another important feature of Communist economies is the soft budget constraint. This means state enterprises are not constrained by the threat of going out of business if they don’t balance their books. The state will almost always bail out loss-making firms, since the bankruptcy of an enterprise will incur substantial costs on the state, and will reflect poorly on the higher-level bureaucrats who allowed the firm to fail. The soft budget constraint contributes to the pervasive inefficiencies and waste of resources that the Soviet Union was famous for." (Source)

These problems were not limited to the USSR.  Venezuela’s Bolivarian Socialism caused a devastating collapse in what had been a thriving and wealthy country when it had operated under free market capitalism. The collapse was due to the socialist government “minutely regulating every aspect of economic life and centralizing all decisions” and then making a series of terribly misguided decisions that destroyed the economy:

"A wave of expropriations beginning in 2005 left most medium and large companies in state hands, to be run by bureaucrats who proved often venal and almost always incompetent. Even businesses left in private hands faced an unmanageable thicket of regulation over every imaginable aspect of their operations, hemming them in on all sides. To take one example out of a million possibilities, it is now illegal for a dairy company to move raw milk from a collection center it owns to a processing facility it also owns 2 kilometers away without an explicit permit signed and stamped by a slew of government officials. It is also illegal to fire a worker for basically any reason, including making threats of physical violence against a manager. And, needless to say, it is illegal to set your own prices: The state does that, often setting them below the cost of production, especially for basic goods. Under such circumstances, even “private” firms are in essence state run." (Source)

Any student who has taken a basic economics course could have predicted what would happen when the Venezuelan government required businesses to set prices lower than the price the business had to pay to buy the products – severe shortages, empty shelves, and eventually the stores going out of business. The precipitous drop in the standards of living caused by Venezuela's switch from free markets to centrally-planned socialism is reflected in the HDI scores.  In 1995, the HDI for capitalist Venezuela was #46 in the world (.860). In 2023, Bolivarian Socialist Venezuela was ranked #121 (.709).

To understand why free market capitalism has been more successful than communism, it is instructive to examine how capitalism works in contrast to the communist system 
described above.  Capitalism is not, as Marxists claim, a system based on exploitation. Rather, capitalism’s success results from incentivizing and allowing a wide variety of participants to engage in a decentralized manner in a diverse and constant process of competition, innovation, and improvement of variety, quality, and efficiency. (The lack of variety of consumer goods in the Soviet Union was lampooned in this 1980’s Wendy’s commercial.)

In his first inaugural speech in 1981, President Ronald Reagan asserted that the U.S.’s economic success was driven primarily by individuals and individual freedom, not government or collectivism.  Early in that speech, President Reagan referred to government being the problem, not the solution, to the crisis the U.S. faced at the time.  By that, he meant too much government was the problem.  Later in the speech, he made clear that government has an important role to play and that what is needed is a proper balance between government and private actors (with government playing a helpful, supportive role, rather than dominating or stifling private actions):

“Now, so there will be no misunderstanding, it’s not my intention to do away with government. It is rather to make it work -- work with us, not over us; to stand by our side, not ride on our back. Government can and must provide opportunity, not smother it; foster productivity, not stifle it. If we look to the answer as to why for so many years we achieved so much, prospered as no other people on Earth, it was because here in this land we unleashed the energy and individual genius of man to a greater extent than has ever been done before. Freedom and the dignity of the individual have been more available and assured here than in any other place on Earth.”

This perspective has been confirmed by multiple Nobel prize winning economists. 

The 2025 Nobel Prize in economics was awarded to Philippe Aghion, Peter Howitt, and Joel Mokyr for their work showing that economic growth comes from dynamism, creative destruction, and the open exchange of ideas. “Creative destruction” is the term coined by economist Joseph Schumpeter in his 1942 book Capitalism, Socialism and Democracy to describe the process of continuous innovation in free market economies that dismantles old technologies and economic structures and builds new ones, thus driving technological and economic progress.  The existence and continuation of such widespread and ongoing innovation, and resulting economic growth, depend on the freedom of everyone to engage in a decentralized trial-and-error process to challenge, disrupt, and sometimes fail. This requires supportive social (educational and cultural), economic, and political conditions.  In social terms, you need sufficiently widespread education and a culture of innovation and entrepreneurship. In economic terms, you need conditions that make it worthwhile and possible for people to engage in innovation.  Innovation often requires significant time, effort, and/or costs. And it can be risky.  Only a small percent of efforts result in cost-effective success, and even if the effort is successful, it is uncertain how long such success will last.  Because the innovators don’t always have sufficient funds themselves, there must be a functioning system of affordable financing and investment. People will not spend the time, effort, and cost to innovate (or finance innovation) unless there are legally enforceable private property and intellectual property rights and the government won’t take too much through taxation or expropriation.  Finally, the political system must allow for (and in some cases provide) these conditions, including education, property rights, regulations, and taxation that enable and incentivize innovation and investment rather than make it too risky or not cost-effective.

Central economic planning and over-regulation retard the process of creative destruction. Governments that seek to control and direct the economy (which is common in state communism) stifle innovation and creative destruction and risk entrenching mediocrity. This occurs as a result of (1) government choosing what will be produced and which technologies will be used, (2) protecting its chosen “winners” from competition, and (3) slowing innovation by requiring anything new to be approved by a centralized bureaucracy. Such centralized systems succeed over time only to the extent the decision-makers at the top can foresee and support what innovation will be successful. But no group of people can successfully make such predictions better than the decentralized process of the great mass of people independently developing and testing new ideas.  A dynamic economy depends on widespread experimentation, where entrepreneurs can try, fail, and try again without requiring the state’s permission or sponsorship. Government’s role in fostering economic growth is much better suited to protecting the ecosystem that allows ideas to be developed (and financed where necessary) and monetized, and enables economic growth – conditions such as enforceable property rights, open markets for products and financing, reasonable regulation, and education.  State communism typically does not foster or allow for these conditions that enable creative destruction.  The result is mediocre economic growth compared to free market capitalism.

Similar patterns of economic success versus mediocrity have been documented by economists Daron Acemoglu and James A. Robinson, who won the 2024 Nobel Prize in Economics.  They examine this phenomena in detail in their book Why Nations Fail: The Origins of Power, Prosperity, and Poverty (2012). The book examines a wide range of case studies to understand why various nations and economies develop differently, with varying success in achieving prosperity for their members.  They found that countries differ in their economic success because of their different institutions, the rules influencing how the economy works, and the incentives that motivate people. At the risk of oversimplifying, their conclusion is that successful economies that broadly benefit the members of society are (1) inclusive, rather than extractive, and (2) have critical institutional support provided by government and society. Their conclusions and recommendations are similar to those of Philippe Aghion, Peter Howitt, Joel Mokyr, and President Reagan:

“Inclusive economic institutions, such as those in South Korea or in the United States, are those that allow and encourage participation by the great mass of people in economic activities that make best use of their talents and skills and that enable individuals to make the choices they wish. To be inclusive, economic institutions must feature secure private property, an unbiased system of law, and a provision of public services that provide a level playing field in which people can exchange and contract; it also must permit the entry of new businesses and allow people to choose their careers.” (Why Nations Fail, at 74) 

“Inclusive economic institutions foster economic activity, productivity growth, and economic prosperity. Secure private property rights are central, since only those with such rights will be willing to invest and increase productivity. A businessman who expects his output to be stolen, expropriated, or entirely taxed away will have little incentive to work, let alone any incentive to undertake investments and innovations.” (Why Nations Fail, at 75) 

Acemoglu and Robinson conclude that many countries are poor precisely because they have been ruled by a narrow elite that have organized society in an extractive system for their own benefit at the expense of the vast mass of people. (Why Nations Fail, at 3)  Communists mischaracterize free market capitalism as a type of extractive system that operates for the benefit of a narrow elite at the expense of the vast mass of people. Although a wealthy elite does tend to develop under free market capitalism, the system is generally is not exploitative and does not operate at the expense of the vast mass of people; on the contrary, it actually benefits the great mass of people better than communism.

Reasonably-regulated free market capitalism (combined with a democratic republic) is better than communism at bringing economic and political freedom and well-being

Interestingly, Marxism and free market capitalism share something in common; thye both portray themselves as being the antidote to extractive, exploitative economic systems. Communists dispute that and claim that free market capitalism is an extractive, exploitative system.  Although it is true that some of the many economic relations in capitalist economies are exploitative, the communist critique is overbroad and does not accurately describe the vast majority of voluntary and mutually-beneficial economic relations in free market capitalist systems.  Contrary to the communist portrayal, Acemoglu and Robinson argue that free market capitalism was actually a revolutionary break from previous extractive, exploitative systems (such as feudalism) and that the free market revolution (hand in hand with political and social democratization) is responsible for the great increase in well-being in Western capitalist nations:

“Countries such as Great Britain and the United States became rich because their citizens overthrew the elites who controlled power and created a society where political rights were much more broadly distributed, where the government was accountable and responsive to citizens, and where the great mass of people could take advantage of economic opportunities.” (Why Nations Fail, at 3)

Which of these competing narratives is correct? Marxists claim that capitalism is exploitative and causes suffering and that communism will bring fairness and well-being only by ending capitalism. Free market advocates claim that free market capitalism itself is the revolution that is the best route to end exploitation and suffering and increase well-being. Both of these views hold some truth, as well as some exaggeration and blind spots.

To assess these competing claims, we should start by looking at their origins and commonalities.  It should not be surprising that free market capitalism and communism both purport to be opposed to extractive economic relations. Free market capitalism and communism/socialism arose, respectively, from two Enlightenment philosophies – classical liberalism and radicalism – that shared the goal of liberating humanity from feudalism. Although liberalism and radicalism shared that same goal, they differ in that the end goal of classical liberalism is individual freedom whereas the end goal of radicalism is equality of all individuals. Classical liberals believe establishing individual rights (with limited government) is sufficient and will result in freedom, prosperity, and fairness. Radicals' goal is not limited to freedom; they seek institutional, social/economic, and cultural/educational reform to achieve equality for everyone. [These differences in the end goals of classical liberalism and radicalism continue today with libertarians adhering closest to classical liberalism, Republicans (to a lesser extent than libertarians) also being generally classically liberal, and Democrats being more radical (seeking equality of outcomes).]

Karl Marx and Friedrich Engels wrote the Communist Manifesto in 1848, during a wave of revolutions and revolts across many countries in Europe. The 1848 revolutions and revolts occurred for a variety of reasons -- partly a radical reaction against economic and social disruptions caused by the spreading capitalist industrial revolution, partly a revolt (both liberal and radical) against feudalism, and partly a liberal democratic revolution against monarchy. Marx and Engels were radicals, on the side of the working class that was going through difficult times.  The most immediate trigger of the 1848 revolutions was an economic crisis from 1845-1847 caused by a food crisis (potato famine) and industrial recession. It unleashed long-brewing discontent against the existing political and economic regimes as living standards declined across the poorer classes due to the change from feudalism to capitalism. Even though feudalism was exploitative, it at least had stability and peasants had a right to obtain some resources (food and wood) from common land. The change to capitalism was an uncertain free-for-all that involved great change and uncertainty and little or no social safety net. Peasants’ customary rights to farm common land and gather wood from communal forests were increasingly lost due to the enclosure and privatization of the commons. The loss of the commons and food shortages helped drive rural peasants to the cities, which resulted in an excess supply of labor looking for work, which caused downward pressure on wages. At the same time, many artisans and workers were being replaced by the increased use of machinery, which further increased the supply of labor, resulting in more unemployment and lower wages for those lucky enough to find work. For many unemployed and underpaid peasants and workers, free market capitalism was not the answer to feudalism; to them, the freedom of the free market was akin to being freed from the frying pan to be cast into the fire.

It was in that context that Marx and Engels described capitalism as simply replacing feudalism with a new form of exploitation. Their view of human history (called historical materialism) was that history was defined by a series of oppressive and exploitative economic systems over thousands of years ever since humanity had lived in primitive communism. To them, history was a series of struggles between two classes of people - the oppressed (workers) versus the oppressors (elites who controlled the means of production and extracted wealth and value from the workers). The major historical transitions they noted were from primitive communism to antiquity (work done by slaves), to feudalism (work done by serfs), to capitalism (work done by the working class, called the proletariat, for the owners of capital, called the bourgeoisie). Each transition was prompted when growing conflicts and contradictions in the current system became so great that they could no longer be resolved within the system itself, and revolution erupted, resulting in a new order.  The historical analysis of Marx and Engels was fairly accurate, as was their identification and complaints of exploitation and of deplorable wages and living conditions of many people in the industrializing societies of the mid- 1800s. But their proposals for how to fix those problems, their understanding of free market capitalism, and their prediction that communism would inevitably replace capitalism were flawed.   

Marx and Engels characterized free market capitalism as just another passing phase in the chain of oppression which would be ended when communist revolution brought a golden age for everyone.  They believed the capitalist owners of the means of production were a new class stepping in as the latest oppressors to exploit workers, who they believed create all profit.  They also believed that the capitalists would control the government and use that power (through laws, the police, and courts) to maintain their dominance and suppress the workers. There was good reason to believe that. It had been the modus operandi of the controlling classes in antiquity (slaveholders) and feudalism. And capitalists have attempted to do the same – for example, the sometimes violent union busting.  But communists misunderstand and mischaracterize free market capitalism when they describe it as inherently and unredeemably exploitative.

Although one can find exploitation in capitalism, it is not inherently so. Nearly every system contains exploitative abuses and corruption, including communism and capitalism. It is human nature. In theory, communism is supposed to be free of exploitation and corruption, but it has never lived up to that ideal.  For example, a 2005 study found corruption widespread in communist countries, as well as in the privatization of formerly communist state-owned institutions as they transitioned away from communism.

Similarly, many people in free market capitalism have tried to exploit others when they could get away with it. U.S. capitalism had actual slavery in part of the country until the Civil War. And after slavery was ended in the U.S., there were other forms of free market relations that took advantage of people, such as sharecropping and company stores that kept workers in continual debt arrangements (sometimes referred to as debt slavery) that were technically free market, capitalist contractual agreements, but which functioned similar to feudal serfdom. 

However, although some exploitation has existed in free market capitalism, it is not inherently and inevitably exploitative. Classical liberalism (the ideological and political framework in which free market capitalist was birthed and thrived) is fundamentally grounded in freedom.  Americans have always strongly held that sense of freedom.  For example, John Adams, in “A Dissertation on the Canon and the Feudal Law” (Oct. 21, 1765), cautioned that liberty in America was always at stake from those who seek to abuse power, including those in government. The American commitment to freedom and fairness would eventually overcome exploitative arrangements such as slavery and other oppressive economic relations that were in conflict with the fundamental ideals of liberal democracy (“all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness”) and of free market capitalism (freedom of contract and freedom to decide what economic relations one will enter into). Marxist historical materialism claims that such conflicts could be resolved only by violence (oppression or revolution). The U.S. Civil War that ended slavery in the South was resolved by violence; that fits within Marx’s violence-oriented framework of revolution.  However, many changes in the U.S. occurred voluntarily and/or through peaceful, democratically enacted changes of laws. For example, slavery ended in the North through a change of attitude, not through violence. That was an example of non-violent Hegelian dialectics at work. The theory of dialectics of Georg Wilhelm Friedrich Hegel influenced Marx and Engels’s theory of historical materialism, but they are not the same. Hegelian dialectics is a process by which a concept or proposition (the thesis) has inherent flaws that give rise to contradictions and its opposite or negation (the antithesis) that can be resolved only by a higher level of thinking that keeps the true parts of the thesis and antithesis, eliminates the flaws, and resolves the conflict and contradictions (the synthesis). [If you want a more detailed explanation of Hegel’s philosophy of dialectics, see here.]  Importantly, unlike Marx and Engels’s theory of historical materialism, Hegel’s dialectical process is not limited to violent revolution as the only method of change. In Hegelian dialectics, a synthesis that resolves conflict and contradictions can be achieved by a higher level of thinking that keeps the true parts of the thesis and antithesis and eliminates the flaws. It was such a process of thought (including free speech and debate) that has sufficiently changed attitudes in liberal democratic, capitalist societies to lead to many significant reforms through means other than violent revolution (such as voluntary changed attitudes or compliance imposed through popularly enacted changes to laws and Constitutional rights).  Such changes include the end of slavery in the North, child labor laws, worker safety, consumer safety, antitrust laws, minimum wage, and economic safety net programs such as unemployment programs, mandatory worker’s compensation insurance, Social Security, Medicare, Medicaid, etc.). Although violence sometimes broke out over these issues (such as riots and other violence by workers, and suppressive, union-busting violence), the actual resolution was achieved through the system by public pressure using non-violent means.  For example, public opinion turned against violent union-busting. Within seven years after the bloody battle between Carnegie Steel Company workers and Pinkertons over the Homestead Steel Works strike, 26 states passed laws against the hiring of outside guards in labor disputes. Similarly, the practice of ending nonviolent strikes by governmental injunction was made illegal by the passage of the Norris-La Guardia Act in 1932

What communists missed, or underappreciated, is the dynamic nature of free market capitalism combined with liberal democracy, and the tendency over time for reform and regulation to occur either voluntarily through the free market itself or through democratic changes in laws. Free markets and liberal democracy involve freedom of choice, and in many cases, people tend to eventually choose to align economic relations with their principles of liberty and fairness. This has been borne out in many capitalist nations. Since the mid-1800s, there have been a worldwide series of nonviolent changes in capitalist countries trying out various reforms, including arrangements that are a mix of socialism and capitalism.  In some counties this has taken the form of social democracy.  In the U.S., a large percent of the population is opposed to Social Democracy as a political party, but have nevertheless embraced many programs and institutions that are socialist in nature (e.g., public libraries, public parks/commons, public police, public fire departments, child labor laws, worker safety, consumer safety, antitrust laws, minimum wage, and economic safety net programs such as unemployment programs, mandatory worker’s compensation insurance, Social Security, Medicare, Medicaid, etc.)

Marx and Engels were wrong to think that a communist revolution, rather than reform of capitalism, was the best solution to increase overall well-being and free people from economic exploitation.  Their historical materialism analysis started off well-grounded, but when it came to predictions and prescriptions for a better future, it became an imaginative narrative, a morality play casting capitalism as the evil demon and they and their fellow communists as the heroes.  They misunderstood and miscast the combination of capitalism and liberal democracy. In terms of economic production and well-being, capitalism has outperformed communism due to capitalism’s greater incentives for production and innovation and its dynamic creative destruction.  Also, unleashing the wealth-generating power of free markets while curbing capitalism’s abuses has done a better job than communism at achieving a broad-based increase of the overall well-being of all strata of society, including workers and the poor. Time has proven the combination of free market capitalism and liberal democracy to be a better force for good as well as economic success than communism. There still are, and will continue to be, issues with capitalism.  It is not perfect.  And changes in technology (e.g., AI) and other circumstances might bring tremendous challenges. But we will all be better off dealing with them within a reasonably-regulated free market system than communism.

Communism has a wide-spread history of being established and maintained by violence and oppression, because it goes against human nature, people’s best interests, and what many people voluntarily choose if allowed to do so freely.

Because AntiCA is pro-liberty, it is not opposed to people voluntarily choosing to live in self-organized, communal-oriented communities, whether they be religious or secular. As discussed above, communism does not work well in practice on a large scale.  At best, the results are mediocre compared to free market capitalism, and at worst, communist central-planning mistakes have caused tens of millions of people to starve to death and millions more to suffer.  Despite that, it can work in small groups for some period of time, if most or all of the members are sufficiently committed in their idealism and work ethic. (Though even then, it is often not self-supporting and requires subsidization from an outside surplus-producing economy.) Communal sharing is still practiced today by some Christian communities, such as Augustinian friars, and the efforts at small-scale, secular rural communal living that peaked in the 1960s and 70s had mixed results. If you prefer a communal lifestyle, go for it, but don’t force others to. People in the U.S. and other free market, capitalist societies are free to form their own voluntary, communal associations. But history has shown that few choose to live a communal lifestyle and many who have tried it have left it behind.

If so few people voluntarily choose to live under communism, and so many reject it after trying it, how did such a large percent of the world’s population come to live under communist regimes? About 1/3 of the world at the height of communism in the 1980s before the collapse of the Soviet Union. In part, it was lofty promises.  But the promises did not convince everyone.  For those who did not buy into communism, or who tried it and did not like it, the communists seized power and compelled compliance through killing, imprisonment, and terror.

The call for violence was established in the communists’ foundational documents and philosophy.  In the Communist Manifesto, Marx and Engels called for “open revolution” and “the violent overthrow of the bourgeoisie” in order for the proletariat to gain power.  The Communist Manifesto ends with a call for violent revolution:

"The Communists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win. Working Men of All Countries, Unite!"

Communists believe violence is needed against the capitalist owners who will seek to protect their private property and control of the means of production.  But their revolution is not limited to that.  The Communist Manifesto calls for “the forcible overthrow of all existing social conditions.” They mean that literally.  The Communist Manifesto calls for getting rid of a long list of social relations and beliefs, some or all of which are vitally important to most people of all income levels:

1.     Family“Abolition [Aufhebung] of the family! Even the most radical flare up at this infamous proposal of the Communists.” . . . “The bourgeois family will vanish as a matter of course when its complement vanishes, and both will vanish with the vanishing of capital. Do you charge us with wanting to stop the exploitation of children by their parents? To this crime we plead guilty. But, you say, we destroy the most hallowed of relations, when we replace home education by social. . . . The bourgeois clap-trap about the family and education, about the hallowed co-relation of parents and child, . . .”

2.     Countries and nationality: “The Communists are further reproached with desiring to abolish countries and nationality. The working men have no country.”

3.     Religion, traditional values and morality“Communist revolution is the most radical rupture with traditional property relations; no wonder that its development involved the most radical rupture with traditional ideas.”  “In the condition of the proletariat, those of old society at large are already virtually swamped. . . . Law, morality, religion, are to [the proletariat] so many bourgeois prejudices.”

4.     Taking everyone’s land: “Abolition of property in land”

5.     “Abolition of all rights of inheritance.”

6.     Forced relocation of people from city to country and vice versa: “gradual abolition of all the distinction between town and country by a more equable distribution of the populace over the country.”

A large percentage of people (whether rich, poor, or in between) are opposed to these radical changes to traditional social values and relations that they hold dear.  If you were not familiar with the history of communism, and have heard their talk of democracy and power to the people, you might think communists would respect the right of people to retain their values and choose how to live their lives. But communists do not respect people’s right to choose how to live their lives. They have a vision of what they believe is the best society for everyone and are committed to “the forcible overthrow of all existing social conditions” in order to try to achieve their imagined vision of a perfect world. Not surprisingly, that has resulted in widespread and continuous use of violence, incarceration, and threats to achieve and maintain control of everyone. Communists do not believe in democracy. In his Critique of the Gotha Programme, Marx argued that communism can only be established by a totalitarian “dictatorship of the proletariat”:

“Between capitalist and communist society there lies the period of the revolutionary transformation of the one into the other. Corresponding to this is also a political transition period in which the state can be nothing but the revolutionary dictatorship of the proletariat.”

Marx claimed that the dictatorship will magically “wither away” one day after human nature has been sufficiently transformed everyone into ideal communists.  But this has never occurred in reality despite multiple attempts; the lived reality of state communism has only been dictatorship.

And like all dictatorships, communism was established and maintained by suppressing dissent with state-sponsored violence and incarceration, including the following:

- See here for an overview of mass killing under communist regimes, with a range of estimates from a low of 10–20 million to as high as 148 million. “The second reason that communist regimes bent on the radical transformation of society have been linked to mass killing is that the revolutionary changes they have pursued have clashed inexorably with the fundamental interests of large segments of their populations. Few people have proved willing to accept such far-reaching sacrifices without intense levels of coercion.”

USSR

- The Red Terror (1918-1922) was a state-sanctioned campaign of mass killings and detentions to silence political enemies. “Tens of thousands, and possibly more than a million, people were branded ‘class enemies’ and detained in concentration camps or summarily executed.”

- The Great Purge (1936−1938) in which Stalin had the NKVD conduct mass executions of perceived enemies, including former political allies, military officers, and intellectuals. Official figures list nearly 700,000 executions in 1937-1938 alone, with unofficial estimates ranging from 700,000 to 1.2 million deaths for the period.

- The “Polish Operation” (1937-1938) during Stalin's rule, the NKVD conducted mass arrests and executions against specific ethnic minorities deemed disloyal, such as the “Polish Operation” which resulted in the extermination of over 111,000 Poles.
 
- An estimated 18 million people incarcerated in the Gulag system of forced labor camps from the 1920s until shortly after Stalin’s death in 1953.

Communist China

- During the Chinese Land Reform Movement in the late phase of the Chinese Civil War and early People's Republic of China, landlords were subjected to mass killing by the Chinese Communist Party (“CCP”) and former tenants, with the estimated death toll ranging from hundreds of thousands to millions. The Chinese communists’ leader, Mao Zedong, had established mass murder as the CCP’s approved modus operandi back in 1927 when he responded to those who criticized killing to achieve land reform by writing “It is fine. It is not ‘terrible’ at all” and “revolution is not a dinner party.” Mao’s approach of mass violence and terror inspired Maoist communist groups around the world (such as the Shining Path in Peru to follow Mao's example to "surround the cities from the countryside" by building power in the villages with violence.

- In the Campaign to Suppress Counterrevolutionaries (1950-1953), according to the official statistics from the Chinese government in 1954, at least 2.6 million people were arrested in the campaign, about 1.3 million people were imprisoned, and 712,000 people were executed.

- In the Chinese Cultural Revolution (1966-1976) more than a million people were killed and tens of millions were made to suffer.  This was not a revolution to overthrow the prior government.  Mao Zedong and the CCP had already taken control of China 17 years earlier, in 1949. Mao launched the Chinese Cultural Revolution in June 1966 to eliminate opposition and alternatives to communism (killing people, as well as destroying physical and cultural traditions from China’s pre-communist past), to increase zealous fervor for communism, and to increase Mao’s personal control. “The widespread phenomenon of mass killings in the Cultural Revolution consisted of five types: 1) mass terror or mass dictatorship encouraged by the government – victims were humiliated and then killed by mobs or forced to commit suicide on streets or other public places; 2) direct killing of unarmed civilians by armed forces; 3) pogroms against traditional 'class enemies' by government-led perpetrators such as local security officers, militias and mass; 4) killings as part of political witch-hunts (a huge number of suspects of alleged conspiratorial groups were tortured to death during investigations); and 5) summary execution of captives, that is, disarmed prisoners from factional armed conflicts. The most frequent forms of massacres were the first four types, which were all state-sponsored killings. The degree of brutality in the mass killings of the Cultural Revolution was very high. Usually, the victims perished only after first being humiliated, struggled and then imprisoned for a long period of time.” (Source) The targets of the Cultural Revolution were widespread. “As indicated by a militant editorial on June 1 in the People’s Daily, an official guideline for the Cultural Revolution, the main purpose of this unprecedented political campaign was to ‘Sweep Away All Cow-Demons and Snake-Spirits,’ which not only included traditional class enemies such as the ‘Five Black Categories’ (landlords, rich peasants, counter-revolutionaries, bad elements, and rightists), but also ‘capitalist-roaders in the Party’ (cadres) and ‘reactionary academics’ (teachers and other intellectuals). Mao and the Party Central stirred up the passions of thousands of rebellious youth in Beijing middle schools and colleges, where students began to establish Red Guards to challenge and attack school authority and teachers. During the short period of June- July 1966, mass violence spread over campuses, where teachers and other educators were abusively subjected to ‘struggle sessions,’ humiliated, and beaten by fervent students.” There is debate regarding how many were killed during the Cultural Revolution. One analysis estimated about 1.6 million people were killed, with part of the killings being against the declared “enemies” of communism (including killing of many within the Communist Party who were not sufficiently fanatical in their communist idealism or not loyal enough to Mao) and part due to the subsequent government crack-down to restore order. Notably, violence was an intentional and integral part of the Cultural Revolution right from its start. “Despite the fact that the Chinese government had received urgent requests to curtail the wave of violence [in 1966] that was unfolding every day, Mao and the Party Central did not want to address the issue, as they ‘appeared to view it [mass violence] as a necessary feature of rebellion, and the suffering of victims as acceptable collateral damage’ (Walder, 2009: 148).” (Source) This is not surprising considering that communist ideology from the time of the Communist Manifesto in 1848 has been grounded in a zealous belief in the right to use mass violence to impose their idealistic vision on everyone who disagrees.

Communist Cambodia (Khmer Rouge):

In 1975, Pol Pot and his army established “Democratic Kampuchea,” cut off Cambodia from the outside world, emptied its cities, and launched a reign of terror in order to build a communist, purely agrarian society with no ties to the past. From 1975-1979, the Cambodian communists killed more than one million people and imposed great suffering on the general population through mass killings, forced relocation, enslavement, torture, and re-education camps. This is documented by a UN-backed tribunal in Cambodia, the Cambodian Genocide Program at Yale University, and other sources (e.g., see here).  

This list is not exhaustive. But it gives enough examples to show that it is not only isolated incidents where communism was established and maintained by suppressing dissent with state-sponsored violence and incarceration.  The violence, terror, and disregard for human life is grounded in communists’ foundational documents and philosophy.

Why Anti-Communism? - Conclusion

Marx was correct to point out and want to fix economic injustices. But his proposed solution – communism with centralized ownership of the means of production – at best yields mediocre results, and at worst results in far greater suffering than than reasonably-regulated free market capitalism. In addition, communism is opposed to individual freedom and seeks to destroy many aspects of traditional religion and culture that are vitally important to many people of all income levels. This combination of sub-par economic results and destruction of tradition makes many people naturally opposed to communism.  If communists want to form their own voluntary communist/socialist arrangements, that's fine.  But communists have repeatedly sought to impose communism on others. Communists do not respect the right of people to choose how to live their own lives. The foundational principles of communism call for establishing communism and suppressing dissent with violence and incarceration, which has resulted in many millions killed and hundreds of millions imprisoned and terrorized.  Communism is not the answer for people who want freedom to live their lives how they want, freedom of speech and religion, private property rights, and a well-functioning economy.

Although capitalism isn’t perfect, much better results are obtained by a reasonable regulation of free market capitalism than have been or can be achieved through communism. The incentives and creative destruction of free market economics with private property, despite its flaws and inequalities, increases the material well-being of the general population across all income levels more than communism. In contrast to communism, a liberal (in the classical sense), democratic republic, such as the U.S. fosters and protects freedom for individuals to live their lives how they want, freedom of speech and religion, private property rights, and a well-functioning economy. 

The American commitment to freedom and fairness has over time ended many exploitative arrangements within capitalism and has mixed in some “socialist” elements (other than state ownership of the means of production, which should continue to be opposed for the reasons explained above). Contrary to communism’s approach of imposing change through violence, the U.S. has achieved those reforms through a change of opinions and through peaceful, democratically enacted changes of laws. Such changes include the end of slavery in the North, child labor laws, worker safety, consumer safety, antitrust laws, minimum wage, and economic safety net programs such as unemployment programs, mandatory worker’s compensation insurance, Social Security, Medicare, Medicaid, etc.  Free markets and liberal democracy involve freedom of choice, and in many cases, people tend to eventually choose to align economic relations with their principles of liberty and fairness. They also tend to voluntarily choose some level of socialist programs and institutions.  For example, in the U.S., although most people are opposed to Social Democracy as a political party, a majority nevertheless continue to embrace many programs and institutions that are socialist in nature (e.g., public libraries, public parks/commons, public police, public fire departments, and the economic reforms and safety net programs listed above).

[That is not to say the current mix of capitalistic/individualistic and social elements is perfect. Americans disagree whether such social programs are too much or too little and whether all such programs are constitutional (especially on the federal level). In order for our economy and currency to remain strong, government budgets must be balanced and government debt drastically reduced. In order for the U.S. Constitution to remain our governing document in reality, government programs and actions must be brought within the bounds of what the Constitution allows, including protection of private property. Rather than communists’ approach of violently imposing their ideology on everyone, the exact mix of capitalistic/individualistic and social elements should be determined peacefully through private action (including individual acts of charity, non-profits, religious institutions, and community programs) and government action decided within the bounds of our republican system and Constitution.] 

With respect to the mix of capitalistic/individualistic and social elements, there are some similarity, but also key differences, between American values and Marxism. Most Americans support the principle that people should be paid fairly based on what they contribute to production. That’s the principle of distribution Marx called for in the first stage of socialism. It is also the principle that the Pilgrims demanded after three years of suffering under a communal/corporate arrangement. However, there is a fundamental difference between Marxism and the U.S. regarding how that principle of economic fairness is to be achieved and the implications for freedom versus governmental control of individuals. Marx called for all economic arrangements to be centrally controlled and for everyone to be dependent on the state as their savior.  In contrast, most Americans (starting with the Pilgrims) have always wanted to more directly control their own individual destinies through private property and freedom of economic relations. Americans have always tended to have a spirit of independence, which has resulted in (and been the result of) widespread individual ownership of private houses, farms, and small businesses. As noted by President Reagan in his 1981 inaugural address, although Americans recognize that government has an important role to play, most want that role to be far more limited than what communists want.

Time has proven the combination of capitalism and liberal democracy to be a better force for economic success and for good than communism. There still are, and will continue to be, issues with capitalism.  It is not perfect.  Left unregulated, capitalism has led to abuses and exploitation.  And changes in technology (e.g., AI) and other circumstances might bring tremendous new challenges that we will need to address.  We will all be better off dealing with them within a reasonably-regulated free market system than with communism. However, we should remain aware that there are dangers within capitalism that must be guarded against, including too much corporate control over government and people’s lives.  Americans’ widespread economic independence (based on individual ownership of private houses, farms, and small businesses) has been a pillar of American economic, political, and social stability and strength. That can be lost if Americans’ economic security is hollowed out through too much large corporate takeover and consolidation. Remember that the Pilgrims suffered in their first three years in America because they were subject to corporate control and corporate ownership of all property and production. We need to guard against that.  In that sense, there is some common ground between capitalists and communists/socialists.  The Pilgrims’ freedom from corporate communalism was achieved by dividing the land among the families, which is similar to the goal of land reform in many socialist/communist systems. That is not to suggest that communist style expropriation and redistribution is desirable or acceptable; to maintain economic success and incentives, it is vitally important to protect private property rights, including the private property of companies. Rather, the point is that the U.S. and the American Dream are about more than just economic success. For Americans to have the financial and political freedom to live their lives the way they want, it is vitally important to protect the private property and economic independence of Americans from too much government control, redistribution, or corporate takeover.  At their extremes, both communism and laissez-faire capitalism can be systems of coercion/duress and loss of economic and political independence. For Americans to sustain the goal of the Declaration of Independence (all citizens’ God-given rights to life, liberty, and the pursuit of happiness), the key is to find a balance of independence/self-reliance and cohesion/mutual support at the community, state, and national levels.

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