Showing posts with label spark 11. Show all posts
Showing posts with label spark 11. Show all posts

In Defense of Dialectical Materialism

Roger Perkins

“People for the most part (99% of the bourgeoisie, 98% of the liquidators, about 60-70% of the Bolsheviks) don’t know how to think, they only learn words by heart.” – V.I. Lenin, Collected Works, Volume 35, p. 131.

Dialectical materialism is the scientific world outlook of Marxism-Leninism. Without a sound comprehension and application of this revolutionary philosophy, communist practice will not be successful.

The Constitution of the Communist Party of Canada (Article 3, section one) correctly states that “any resident of Canada regardless of religious belief shall be eligible for membership.” People who are not materialists, i.e., who hold various religious views, can, under certain circumstances, be members of the CPC. This should not, however, be interpreted as a strategic goal, but only as a tactical necessity – mostly in the period of transition from a smaller “cadre” party to a mass party during occasions of revolutionary upsurge. During our quick-changing times, workers can and do arrive at socialist views unevenly; some may retain religious vestiges while in most other respects, attaining a high level of class and socialist consciousness. It would then be the duty of the party to give these new comrades a materialist education, to change their world view. Any long-term “co-existence” between materialism and idealism inside the party would be revisionism.

Very few, if any party members guide their daily actions on the basis of horoscope predictions, tarot card readings or other widespread mysticisms typical of late-stage capitalism. While such practices can occasionally be found among members of the non-communist “ broad left”, it would be a strange anomaly for a Communist to believe in such nonsense. So, by and large, we are materialists. But are we dialectical materialists?

In answering the above question most communists reply with an automatic reflexive “yes”. But is our “ yes” qualitatively different from the “ yes” of the player we cleric who believes in “God or the successful entrepreneur who believes in “Free Enterprise”? Is not our “yes” actually a superficial “yes” and don’t many, if not most, of us understand dialectics little better than the viewers of Star Trek and “understand” warp drive”? If this is indeed the case, the Party must take immediate measures to ensure that the vast majority of Party members are able to think and act dialectically.

In solving any problem, Communists must ask: What is the class nature and what is the dialectical nature of the problem? If we don’t do this, if we don’t learn to think dialectically in our daily practice, very serious errors will be made. It is only through correctly analyzing the contradictions of present-day capitalist society that a strategic line of march can be formulated and stages correctly identified. It is only through a dialectical communist practice that the fight for specific quantitative changes can lead to a desired quantitative change. Because the ideology of any epoch is that of the ruling class, we cannot just pragmatically “go with the flow”; we must consciously counter the “formal logic” of the bourgeoisie with dialectical logic. If we confine ourselves to using the same “logic” as the enemy, do not negate it, go beyond it, we will not only be unable to transcend the bourgeois system, but our “socialism” will become the type of “socialism” compatible with capitalism – that is, we will inevitably turn into a social-democratic/ revisionist party!

The holding of study classes on dialectical materialism, while necessary, is not sufficient. Our classes must be qualitatively different from the type of educational experience encountered in the bourgeoisie school system both in content and pedagogical presentation. A dialectics class should not be viewed as just another class among many – Marxist economics, dialectics, the national question, etc. – but as the key class for understanding the others. (Marx’s Capital is the most dialectical of books). The knowledge obtained from a series of compartmentalized unconnected classes, as well as that learned by rote and regurgitated is of little lasting value. The listing and memorizing of the three main laws of dialectics in serial order while formally “correct” would also be incorrect because we would be learning dialectics formally and undialectically. Knowledge of dialectics is different from knowing the formula for raspberry vinegar. The formula for the latter, if followed correctly, can produce raspberry vinegar. Applying a formula to dialectics does not produce dialectic insight, but a truncated “knowledge” distorted by mysticism and/or vulgar materialism.

One can finish a labour history class and years later some of the facts may have been forgotten. A dialectics class, however, is never “finished”! Gorbachev once took a class in dialectics; Hewison* once taught such educationals in our own party. Unfortunately events proved that these two misleaders exhibited the most superficial and ephemeral of dialectical practices. They “forgot” and no longer had a feeling for what they had been trained to know. Some of us took trigonometry or Latin in school. How many of us still remember and can apply the various trigonomic functions? Can we speak Latin today? Most likely not, because these skills were not used in daily practice. They were superficially “learned” and soon forgotten.

The importance of a dialectics class is not in the fact that we have one, or “finish” one, or can still list the three main laws of dialectics years later. The importance of a dialectics class lies in the fact that those taking the class are qualitatively altered forever in the way they view the world, that is, they begin to think dialectically! This revolution in outlook should ignite a life-long process of application and relearning on a higher level. The learning of dialectics is an ongoing dialectical unity of theory and practice a scientific struggle against the class enemy. Dialectics must not only be cognized by the mind; it must also be absorbed by the “heart” becoming part of the revolutionary zeal necessary to change the world. Anything short of this will result in our new consciousness being sucked back into the bourgeois box the newly learned dialectics disappearing like trigonometry and Latin.

Students experiencing a dialectics class should be absolutely amazed, imbued with awe, exclaiming: “wow! I never knew the world was like this!” This liberating, revolutionary leap from ignorance to knowledge should evoke and should continue to evoke passionate outbursts of discovery. The new student, upon “finishing” a dialectics class and beginning to think dialectically, might proclaim: “I never knew that...

Motion and change are law governed!

The ruling class not only tries to control what we know, but also tries to control the logical process of how we know!

There exist two different logic systems, one static and one not fully reflecting material reality; the other dynamic and accurately reflecting the contradictory nature of the real world!

The logic of matter in motion, dialectical materialism, corresponds to the views and needs of a particular class the working class while the static formal, non-contradictory system corresponds to that of the bourgeoisie! Wow! Two systems. Two classes. One revolutionary and scientific, the other not!

All things and processes contain contradictions which exhibit the unity and struggle of inter-penetrating opposites!

In order to know something one must also know its opposite! The only way to know socialism and the working class is to also know capitalism and the bourgeoisie!

The student may further assert that...

The entire world about us is essentially bi-polar and the logical structure of the universe is and can only be “dialectics” and not “mono-lectics”, or “tri-lectics” or “quanta-lectics”.

All “elementary” particles in physics have an opposite and equal particle; matter itself is found not only in the form that dominates our immediate world, but also in the form popularly known as “anti-matter”.

A bar magnet, like a battery, has both a positive and negative pole, but cannot have only one pole or a third pole!

There is no “third way” between the working class and the capitalist class, for either the one or the other must eventually rule. Nor can there be a stable “hybrid system” half-way between capitalism and socialism, for either the one or the other must prevail!

Gorbachev’s abandonment of socialism in favour of Perestroika (a utopian, non-dialectical, social democratic scheme for introducing a hybrid “mixed” economy) could not lead to a “third way” but did lead to the restoration of capitalism and the demise of the USSR. There is no third way in nature when fundamental contradictions are involved!

The student might further extrapolate by asking “But what about Deng Xiaoping’s “market socialism” approach in China! Is this the creative application of the universal principles of Marxism to Chinese conditions a stage of socialism with a Chinese face? Or is it “Marketism-Lemmingism” the Chinese road to the restoration of capitalism?”

The above student, although perhaps over-simplifying and perhaps sometimes applying dialectics mechanically, is nevertheless light years ahead of those who know little about dialectics. Further analysis will show the importance of the simple/complex dialectic, the phenomena of stages and the role of catalysts in evolving processes, as well as the ascertainment of main and secondary contradictions, and the discrimination of antagonistic form non-antagonistic contradictions, Dialectics, in and of itself, does not supply answers; it is the method that shows the way. Answers come from concrete analyses of concrete situations combined with revolutionary practice.

Unfortunately there are those who pragmatically dispense with dialectics. They consciously or unconsciously believe that knowledge is not necessary in everyday political work. Do not “A=A” and “2+2=4” work very well in daily activities? Is not thinking dialectically all the time something like using Einstein’s Theory of Relativity when Newton’s Laws of Motion will do? After all, they claim, a radar cop does not need to understand Einstein to issue a speeding ticket. True, but the realms of applicability of dialectics and relativity are quite different. Relativity become necessary as the speed of light is approached. Dialectics is always necessary for revolutionaries in the normal day-to-day-world if we want to change that world. For those who do not want revolutionary change, formal logic works just fine! E=mc2 But “communist” practice minus dialectics = the status quo, an empirical, economistic, pragmatic, formal, day-to-day practice will never go beyond the bounds of capitalism.

For a log time the Party has not given sufficient emphasis to materialist dialectics. True, we paid lip service and performed the required perfunctory acknowledgments: “Yes, of course, dialectics is important, but...” The but was usually followed by various economistic and pragmatic arguments which revealed that dialectics although “important” was not of core importance, but only of “fringe” importance. The dialectics question was often accompanied by a certain uneasiness, a furrowing of the brow, a quick facial tic, a shuffling from foot to foot, a hesitancy not unlike that of a follower of social credit when asked to explain “funny money”.

Either we don’t understand the importance of dialectics, dialectics itself or unconsciously reject dialectics in favour of metaphysics “If only Marx had tossed Hegel out instead of standing him upright!” If we don’t quite understand dialectics or the importance of dialectics, corrective measures must be found. If there are still members of the party (most have left) who view dialectics as the Communist equivalent of “funny money” please say so in order for debate to commence!

In conclusions: Dialectics must be reaffirmed as being of core importance.

* - George Hewison was CPC General Secretary from 1988-91, and one of a group of reformists who gained majority control of the Central Committee at the time and attempted to liquidate the Communist Party.

Spark! #11, pp. 38-42

Marxism and Anarchism in Canada Today

Darrell Rankin

The early 1990s marked a stagnation of working class struggles in Canada. The intensity of the corporate offensive was one of the main reasons contributing to the decline. A period of disunity and inactivity began from which we are only now emerging. This recent period has been marked by global setbacks to working people and socialism.

As a tendency in some circles, anarchism became stronger. During this time Marxism went through a difficult re-assessment which brought to the fore basic questions and the study of recent experiences.

In the mass democratic upsurge beginning in the 1970s, communist-led unions, expelled during the Cold War, were re-admitted to the Canadian Labour Congress. Social democratic reformists, who led the majority of the labour movement, and Marxists both became increasingly active. Communists led several large labour councils and the Alberta Federation of Labour, and they strongly challenged NDP backed trade union leaders in other provincial labour federations and in the CLC itself.

But the restoration of capitalism in Eastern Europe and the Soviet Union, and defeats in the fight against free trade and the fight to prevent the 1990 Gulf War demoralized a small but vital section of the Communist Party (mainly the leadership which emerged in the 1980s), part of which tried to liquidate the party. Meanwhile, the NDP weakened labour’s fightback more by breaking collective agreements with public sector workers in Ontario and supporting the corporate agenda in other ways.

During the crisis in the Communist Party and other left forces, anarchist ideas found reflection in different political movements (e.g., the Reform Party’s “distrust” of politicians) and gained popularity among people just entering political activity. Anarchism, however, has the harmful effect of subordinating the working class to bourgeois politics.

Anarchism

Not since the 1919 Winnipeg General Strike has anarchism been influential as an organized movement; it appeared then as anarcho-syndicalism in the trade union movement. But today it is part of the social psychology of many young people and of a part of the labour movement which rejects the opportunist errors of the NDP.

We should not be surprised in the growth of despair, anger and even anarchism among many people, it is nothing new. Lenin noted that certain people who were inattentive to the conditions for preparing and developing the mass struggle were “driven to despair and anarchism by the lengthy delays in the decisive struggle against capitalism in Europe.” (Collected Works, Vol. 18, p. 584).

Indeed, feelings of despair and wretchedness often combine with anarchism. They combine with the nihilism commonly found among younger people today, but also among the oppressed and the betrayed in the labour movement, the “victims” of opportunism. (I use the word “nihilism” for a rejection of the dominant culture or morality here in a revolutionary, not an opportunist, sense.)

U.S. academic Noam Chomsky is one of the chief critics of this “wretched” world: “The more you can increase fear of drugs and crime, welfare mothers, immigrants and aliens, the more you control all the people.” We read in a Food Not Bombs newsletter: “Sometimes I feel defeated because I realize they have the power on their side. But most of the time I just feel a bitter hatred towards those who have to use illegal and immoral measures to try and squelch our strength.”

I would use the term “anarcho-nihilism” to describe today’s anarchism, since its main trend is rejection, although some anarchists while disagreeing with the system act as stoics, without alternatives. It should be noted anarchist “alternatives” often concern a single issue or amount to simple “rejection” what is one colour should be another, etc.

Georgi Plekhanov, a 19th century Russian Marxist, made the apt observation that anarchists are the “children of the bourgeoisie.” They derive from bourgeois individualism an inability to work together to achieve real change, making different trends inevitable. In fact, capitalists promote the view that each individual is absolutely “independent” or “free” to defend the continued exploitation of labour.

The individualism of anarchism, its love of “freedom” and “independence,” ignores Frederick Engels’ correct view that freedom requires knowledge of necessity, or of objective laws of nature and society.

It is useful to compare today’s sense of wretchedness with the dominant sense of contentedness, the consumerism, hedonism, New Age mysticism, irrationalism and other dead end philosophies that objectively serve to prop up capitalism today.

Today’s anarcho-nihilist believes that the world is quite absurd. But those who are content with the world, and simply seek pleasure (one could call them anarcho-hedonists) feel the world is well ordered.

Both the nihilist and the hedonist believe the state-corporate system is profoundly effective and pervasive. This attitude, common to both, leads to renunciation of the struggle to overthrow capitalism.

Both rely on self-improvement (the hedonist through commodities, the other through either stoicism or hope-inspired individual moralistic actions). Take the act of providing free food as a “force of example”: it encourages passive waiting for the next act of generosity rather than rebellion, it mimics the behaviour of the big capitalist “philanthropists.”

This is why Marxists say reliance on the role of the individual rather than the masses is a common feature of anarchism. The individualism of today’s anarcho-hedonist is, in the end, found also in the nihilist.

Extreme nihilism has in the past led to violent rejection and terrorism; for example, the bombing of a cruise missile factory by the group Direct Action in the early 1980s, or Earth First!’s tree spiking, both affecting workers more than owners, both failing to mobilize the forces needed to achieve real change.

Conservative, neo-fascist political forces use such terrorism to inflame fear among backward, non-political sections of the population, preventing them from supporting ideas for real change.

Marxism

The 1996 Ontario days of action saw over one million people stop work in Toronto alone. Class conscious, organized mass struggle, the main form of struggle of Marxism in the labour movement, is reviving.

Marxists still believe the emancipation of workers from class divided society will not happen unless workers themselves become class conscious and organized, trained and educated in the class struggle. This involves adopting a scientific ideology, developing a definite program for state power (immediate and long term), a serious assessment of the class forces, and patient, organized political work among the masses, all of which requires confidence in the masses.

This approach differs fundamentally from reliance on spontaneous change found in anarchism and social democracy; in the case of the NDP this reliance is opportunist. (The NDP is social democratic since it does not officially aim to replace capitalism with socialism.)

Social democrats attribute to themselves great “political” abilities, relegating labour to limited “trade union” activities. Even Svend Robinson, M.P. “underestimated” the importance of conscious struggle by labour in the platform for his 1995 NDP leadership bid: “Labour must have a strong political voice and only the NDP can fulfil that role.”

Lenin rightly called anarchism “a kind of penalty for the opportunist sins the working class movement,” calling anarchism and opportunism complementary “monstrosities.” The Reform Party is taking advantage of the NDP’s opportunism, winning support among workers in cities such as Oshawa, former NDP leader Ed Broadbent’s old riding.

The decline of the petty bourgeoisie as a large class in Canada means that today’s anarchism is less likely to appear as an influential form of petty bourgeois revolutionism, especially in the working class. But among students and other multi-class movements, the situation is less favourable.

The big bourgeoisie, dominating the media and culture, are an increasingly important source of individualist ideas. They are elated when workers support Reform’s “anti-political” platform, which in reality is pro-capitalist and dangerously reactionary.

This brief examination of anarchism and Marxism should emphasize the importance of closely studying all the major political and ideological trends. Marxism attaches much importance to understanding the programs and class partisanship of different political movements, not least its own. This is what allows us to be consistent and organized in our struggle for definite democratic demands leading to socialism.

Spark! #11, pp. 34-37

The Communist Manifesto:

Back to the Future

By Marvin Glass

A century and a half after its publication, what is there to be said about the first joint political work of that dynamic duo of scientific socialism, Karl Marx and Frederick Engels? Well, it’s 150 years young! Reading it still stirs the non-existent souls of all communists – don’t you just love its magnificent revolutionary prose? Moreover, aside from the very first sentence, which is clearly false – whatever spectre is now haunting Europe, it’s regrettably not communism – much of the rest of the document is as relevant today, that is, very relevant, as it was in 1848. For example, the following truths could have been written today:

The bourgeoisie has through its exploitation of the world market given a cosmopolitan character to production and consumption in every country. To the great chagrin of Reactionists, it has drawn from under the feet of industry the national ground on which it stood. All old established national industries have been destroyed or are daily being destroyed. They are dislodged by new industries, whose introduction becomes a life and death question for all civilized nations, by industries that no longer work up indigenous raw material, but raw material drawn from the remotest zones; industries whose products are consumed, not only at home, but in every quarter in the globe.

As expected, these and other timely lines have been noted by commentators on the left, and they have even elicited a few grudging concessions in the bourgeois press. But what all of the latter and many of the former will not concede is the primary political conclusion of The Communist Manifesto, namely, the call for international unity of workers in the revolutionary struggle to overthrow capitalism. That, we are told, is no longer relevant, if it ever was.

But Marxists claim the Manifesto is not only basically right in describing mid–nineteenth and late-twentieth century capitalism, where more and more of society is or soon will be drowned “in the icy waters of egoistic calculation,” with the immense global suffering and destruction this entails; we also argue that what it prescribes is the right thing. Indeed, the prescription is based on the description; they are inseparable. Thus, the historical imperative that derives from the Manifesto is first preceded in the text by a brilliant analysis of past and current capitalist societies. Second, there is a scathing review of alternative socialist and communist literature, particularly its tendency to replace “historically created conditions of emancipation,” namely, class struggle, with “personal inventive action.” And finally, the issue of Communist alliances with progressive movements throughout Europe is addressed. Only after doing all of this do Marx and Engels derive their Communist ‘ought’ from their historical materialist ‘is.’

There is much in The Communist Manifesto about classes and class struggle. But that is not what makes this piece of writing distinctively Marxist. Four years after the publication of the Manifesto, in a famous letter to his friend J. Weydemeyer, Marx denied being the first historian to discover either economic classes or the struggle among them. But he did take credit there for being the first to show that “ ... the class struggle necessarily leads to the dictatorship of the proletariat ....” (original emphasis). So let us look at this manifesto, particularly for features which, according to his own words above, would mark it as quintessentially Marxist (or not) in its perspective.

Before unpacking some of the controversial notion of “the dictatorship of the proletariat,” we should notice that Marx thought that he had shown that such a dictatorship, whatever its composition and structure, was to be the necessary outcome of the modern class struggle. Other revolutionaries at that time had also called for pro-worker societies, but for these ‘critical utopian’ socialists and communists politics was based primarily on wishful thinking because the proletariat suffer most deeply and wrongly, they ought to and will get a better life. It was moral necessity which would drive their revolution. The Manifesto, on the other hand, complains about this brand of unscientific socialism: “Only from the point of view of being the most suffering class, does the proletariat exist for them,” a class “without ... any independent movement [or] historical initiative.” (Just a few years earlier, Marx himself was an adherent of this idealist view, seeing the proletariat as the ‘heart’ of German emancipation, as a “sphere which has a universal character by its universal suffering....”) But the new, Marxist approach to the proletariat identifies reasons, in addition to their suffering, which historically designate the working class as the necessary agent of revolutionary socialist change. We find that approach succinctly set out in the famous ‘gravediggers’ passage:

The essential condition for the existence, and for the sway of the bourgeois class, is the formation and augmentation of capital; the condition for capital is wage-labour. Wage-labour rests exclusively on competition between the labourers. The advance of industry, whose involuntary promoter is the bourgeoisie, replaces the isolation of the workers, due to competition, with their revolutionary combination, due to association. The development of Modern Industry, therefore, cuts from under its feet the very foundation on which the bourgeoisie produces and appropriates products. What the bourgeoisie, therefore, produces, above all, is its own gravediggers. It fall and the victory of the proletariat are equally inevitable.

So, in addition to their class oppression, it was their association at work, their collective labour, which would compel the proletariat to take control of and develop the forces of production created by modern capitalism. This idea first occurred to Marx in 1844: “Not in vain does it [the proletariat] go through the stern but steeling school of labour. The question is not what this or that proletarian, or even the whole of the proletariat at the moment considers its aim. The question is what the proletariat is, and what, consequent of that being, it will be compelled to do.” (original emphasis)

And, Marx might have added, how it will do it. Will a dictatorship of the proletariat be necessary? As many commentators have noticed, that actual phrase “dictatorship of the proletariat” does not appear in the text – Marx used it for the first time only in 1850. But does the basic idea behind these words reside here? Most but not all of it does, I think.

The first step in the socialist revolution, we are told, is “to raise the proletariat to the position of ruling class, to win the battle of democracy.” Then it “will use its political supremacy to wrest by degrees, all capital from the bourgeoisie, to centralize all instruments of production in the hands of the state.” And how will it do this, especially at the beginning? “This cannot be effected except by despotic inroads on the rights of property ....” Note that Marx and Engels are not talking about so-called ‘despotic inroads’ or the so-called ‘rights of property.’ In their opinion, these really are the bourgeoisie’s rights and they really are being despotically wrested away by the state. And so this rule, this exercise of political supremacy by the proletariat, does look like some kind of dictatorship.

But what is not in the Manifesto, either in letter or spirit, is a conclusion about the dictatorial manner of the rule of future proletarian states which Marx first came to only after analyzing events which took place in France starting in 1848. Thus, in his Eighteenth Brumaire of Louis Bonaparte (1852), referring particularly to the bureaucracy and standing army, he observes: “All revolutions perfected this [state] machine instead of smashing it.” This is a new idea and one that Lenin, in State and Revolution, calls “the chief and fundamental point in the Marxist theory of the state.” He contrasts it with the “extremely abstract manner” in which Marx (and Engels) treated the state in The Communist Manifesto.

Spark! #11, pp. 1-3

The World Economy since World War II, and the Manifesto of the Communist Party

Wadi’h Halabi

(Comrade Wadi’h Halabi is a member of the Economics Commission of the Communist Party USA; however, he wishes to emphasize that this article is in no way an official statement, but just a personal contribution to discussion. The article is partially based on presentations made in Havana and in New York to commemorate the 150th anniversary of the Manifesto and in San Juan, Puerto Rico, as part of the 1998 May Day celebrations.)

In 1848, two brash youths pointed out that capitalism overcomes its periodic crises with methods that “pave the way for more extensive and more destructive crises.” The depressions in the century that followed publication of the Manifesto of the Communist Party certainly seemed to confirm Marx and Engels’ analysis. The crises that hit the capitalist world from 1873 through 1897 were unprecedented, ‘more extensive and more destructive’ than in the first half of the nineteenth century. And the crises and wars punctuating the first half of the twentieth century were the greatest and most destructive in capitalism’s bloody history, indeed in all of human history.

But then, following World War II, a relative stability seemed to settle in. From 1950 to 1990, global output grew year after year without interruption. And the imperialist countries, above all the U.S.A., capitalism’s capital since World War I, suffered recessions but avoided general crisis, such as the Great Depression of the thirties.

Bourgeois theorists proclaimed not only the end of capitalist cycles but of Marx’s spectre, even history itself. They will soon be forgotten.

But a certain confusion also emerges within the working class movement. Perhaps Keynes had indeed resolved certain problems of capitalist cycles. Maybe military spending or adjustment of interest rates leads to stabilization. Perhaps monopolies have learned to plan. Maybe the exploiting class has developed some regulation of capitalism’s rhythms and tempos. Perhaps Marx and Engels erred on this one question, although surely not on the increasing misery of the working class. Maybe...

But as we shall see, Marx and Engels had not erred.

Unraveling the secret of the relative, and purely temporary, post-war stability, requires a historical, materialist, class analysis of one world economy. Because, for far longer than a century now, there has been but a single global economy.

To be sure, our “one world economy” today embraces extraordinary unevenness and inequality. And above all, since 1917 and to this day, it has also embodied two mortally antagonistic social systems, one capitalist, the other based on working class rule. And it is only in the complex interrelation and mortal struggle between these two social systems that we can develop an assessment of post–war world economy – and of today’s developments – consistent with the Manifesto.

After World War II, indeed as a consequence of the war and the global economic crisis that impelled imperialism into war, the working class seized power in more than a dozen states, from Albania to China, Czechoslovakia to northern Vietnam, Yugoslavia to northern Korea to Poland and eastern Germany. This development was entirely lawful, entirely consistent with the Manifesto – as Marx and Engels put it, the “overthrow of the bourgeois supremacy, conquest of political power by the proletariat.” It also changed the physiognomy of world economy.

Internally, the two social systems are regulated by different economic laws. Where capitalism still rules, production is ever more governed by the boom-bust laws of commodity exchange, ever more choked by the narrow limitations of private ownership, national borders, top-down rule, indeed all capitalist forms.

But where capitalist rule was overthrown, the law of planning predominates, in however flawed a form, however mixed with continuing commodity production. Here the economy is fundamentally non-cyclical.

Most importantly, the two antagonistic social systems are not islands unto themselves. They relate and conflict within one global economy. And that is essential.

So the Soviet Union was part of one world economy. China, Cuba, Vietnam, Laos and the Democratic People’s Republic of Korea, all non-capitalist states where planning predominates to this day, are part and parcel of one world economy. (The working class took power in these states, a historic step forward. But I believe it was premature to call them socialist; capitalist restoration will no longer be a historical possibility when socialism sets in.)

Today, the Russian Federation and the Ukraine, Poland and Romania – i.e. the products of the post-1989 counter-revolutions – as well as the U.S.A. and Japan and India and Nigeria and all capitalist countries, are part of one world economy.

The only Source of Stability in Post-War Economy

In the four decades after 1950, the non-capitalist states as a group show no sign of cycles. Growth rates are steady, though slowly declining, throughout the entire period; there’s not even one boom-bust cycle. (Individual states, such as Poland in the political crisis year of 1980-81, did suffer falls.) Their performance is in sharp contrast with the world’s capitalist countries taken as a group, which are decidedly cyclical. The Soviet Union and China and the other non-capitalist, non-cyclical states are the only verifiable source of stability in the post-war world economy. All indications are that they helped prevent the world economy from plunging into depressions worse even than the Great Depression of the 1930s. How?

In the “bust” phase of a capitalist cycle, paying demand for commodities collapses in an avalanche of bankruptcies, debt defaults and unemployment. This is particularly true under monopoly capitalism, when imbalances in an economy can grow rapidly and debt servicing becomes particularly onerous and inflexible. “Clots” develop throughout the system, circulation breaks down.

But each time capitalism begins a slide into crisis in the post-war years, such as in 1975, 1980 and 1982, paying demand from the non-capitalist states remains steady or grows. Although not very large, this demand acts as an “anti-clotting” agent that keeps the capitalist circulation system from congealing. For example, Soviet trade with capitalist countries more than doubled between the crisis years of 1975 and 1982, from $30 billion to $73 billion. Other Warsaw Pact states’ trade with capitalist countries – some of it unofficial or in barter – was larger and grew faster. Furthermore, while many capitalist countries and corporations defaulted on their debts in those years, the non-capitalist states punctually serviced theirs. This too helped prevent a capitalist crisis from ballooning.

In 1990, capitalism begins yet another slide into crisis. But non-capitalist China’s purchases from the capitalist world do not collapse; in fact, they more than double in seven years. By 1997, official purchases total over $140 billion, plus $32.4 billion paid to capitalist institutions to service China’s $131 billion foreign debt. (At the same time, collapsing Thai, Indonesian, South Korean, Russian and other banks effectively defaulted on their debts.) In 1993, Wall Street brokerage Morgan Stanley’s chief international economist admitted that without China, “there would be world chaos.” China’s stabilizing role notwithstanding, imperialism is relentlessly driven by its class antagonism and inescapable contradictions to undermine working class rule in China (Vietnam, Cuba, etc.), as it did in the USSR and other Warsaw Pact states. There is but one world economy, and ultimately either the bourgeoisie or the working class must rule it.

To summarize, it is the working class, primarily through the states where it seized power, which is responsible for any post-war economic stability. This represents a genuine step forward for humanity. The working class has no interest whatsoever in crisis, which only brings misery to the masses.

No Post–War Stability for Majority

The imperialist countries suffered recessions but no general crisis in the post-war period. But can we speak of post-War stability, even relative stability, for Argentina? Bangladesh? Chad? For Latin America, Africa, south Asia? Absolutely not. Nor can we speak of stability for the Ukraine or Yugoslavia or the Russian Federation, i.e. the states where capitalism took back power beginning in 1989. Nor, since 1997, can we speak of stability even for capitalism’s fabled “Asian tigers.” So we can’t talk even of relative stability for the overwhelming majority of people living under capitalist rule. The U.S.A. may have enjoyed relative stability – though with declining wages, especially after 1973 – but for the majority post-War capitalism has spelled profound crises, growing hunger and unemployment, wars and social decomposition. What is going on?

If Keynesian mechanisms, military spending and interest-rate adjustments, i.e. genuine self-regulatory capitalist mechanisms, really explained the relative stability of the U.S. economy, then surely the Mexicos, Brazils, Indias and Nigerias of the world could also use them to avoid crisis and lift their economies. Surely, the imperialist centre could have found an institution and mechanisms to develop the capitalist economy worldwide and avoid bankruptcies and defaults. But it has not, it cannot. Rather, it resorts to institutions, such as the IMF and the Pentagon, that choke economies or even destroy them altogether. Even Japan, now in the eighth year of recession, finds itself completely incapable of “stimulating” its economy. On the contrary, both imperialist and Japanese government actions are worsening problems, and Japan is now tottering helplessly into general crisis. What is happening?

What is happening is that capitalism’s contradictions never stopped accumulating throughout the decades of ‘relative stability.’ On the contrary, they grew, measurably, year after year. Yes, the imperialist countries escaped general crisis – until now. But they cannot be seen in isolation. For one thing, there was the Soviet Union and China and the other non-capitalist states, growing without boom-bust cycles, the stabilizing force in global economy.

On the other hand, there was and remains the exploitative relation between the imperialist center and the rest of the world, above all the oppressed capitalist countries but also the non-capitalist states. When we group the United States and England together with Puerto Rico and Haiti and Ireland and Nigeria and India and Pakistan, i.e. the capitalist countries as a whole – a grouping imperialism does not encourage – a different picture of post-War capitalism emerges. Sharp cycles are evident. The capitalist countries as a group suffer several years of absolute decline, such as a 4.1% fall in output in 1981-82, a 5.7% drop in 1974-75, and sharper tumbles after 1990. On a per-capita basis – another measurement imperialism discourages – the declines are steeper, the growth even less pronounced. And entire countries suffer devastating failures. For “oil-rich” Nigeria, per-capita income has fallen from $1,000 in the early eighties to $300 in 1996, i.e. below the “absolute poverty” line.

And problems with overproduction and overcapacity can be seen growing. In the United States, by the 1980s, more than 30% of practical industrial capacity lies consistently idle, above all “for lack of market.” In 1982, a recession year, 41% of U.S. practical capacity lay idle. In wide areas of Africa, such industry as was not destroyed was found to operate at barely 10% of capacity.

The Great Depression and World War II led to enormous monopolization and centralization of capital worldwide. The imperialist centre – Wall Street above all – has been using its monopoly on capital and technology, and improvements in transport and communications, not to raise the general standard of living, but to facilitate pushing off capitalism’s toxins onto weaker countries and weaker capitalists, while sucking them dry of surplus value and “human capital” (the so-called “brain drain”). Wall Street’s instruments for achieving this are numerous and complex. Debt and unequal exchange are surely primary. But one must also include the allocation or denial of capital, import quotas, tariffs and other means of regulating access to imperialist markets, the manipulation of currencies, the vicious exacerbation of the opposition between intellectual and manual labour and the cheapening of physical labour, war, and out-and-out plunder.

The U.S. and other imperialist economies unquestionably gained a certain stability from their “Keynesian” borrowings, war expenditures, interest rate regulations and currency manoeuvres. But for every measure of ‘Keynesian’ spending in an imperialist country, Wall Street imposed ten measures of ‘anti-Keynesian’ austerity and destruction on oppressed countries, whether by I.M.F. or Pentagon dictates. Keynes was but the theorist of finance (monopoly) capital. The imperialist centre gained, but at the expense of the Nigerias and Mexicos and Indonesias, even of the Soviet Union and China, enslaving (and relentlessly devaluing) labour in the oppressor nations, super-exploiting and looting that of the oppressed.

In a sense, then, the imperialist centre did not achieve even ‘relative stability.’ But it did develop the mechanisms to “export” its toxic wastes, beginning with the plague of unemployment, to the Caribbean and Latin America, to Asia, Africa and the profoundly oppressed African-American nation... In a sense, then, the “American Depression” was pushed onto Africa and the African American ghetto, onto Asia and Latin America – and now onto Russia and Romania and the Ukraine as well. The benefits from the relative stability provided by the non-cyclical economies went overwhelmingly to the imperialist centre. At the same time, the Soviet Union, China, Cuba, Vietnam, and the other non-capitalist states suffered from the ever-growing anarchy of world capitalism.

Capitalism Destabilizes Non-Capitalist States

In fact, is there any doubt that a world capitalism in ever-deepening crisis helped destabilize the Soviet Union, GDR, Poland, Hungary, Warsaw Pact? How? In innumerable ways. Both social systems are part of one world economy. The growing chaos in capitalist economy unquestionably played top-down havoc with planned economy. For example, planned sales of steel and coal by Poland to capitalist countries could not be realized. Or the revenues from Soviet oil sales were suddenly less than expected. Consequently, planned purchases of machinery and other necessary inputs from capitalist countries could not be carried out. Imperialism’s very real military threat helped disrupt and distort the economy and society, making it more difficult to meet domestic needs. The list goes on and on.

To be sure, it is how failing capitalism’s pressures played themselves out internally, within the non-capitalist states, which were decisive. Otherwise, Cuba or Vietnam would have long ago collapsed. The fall of the GDR, of the Soviet Union and other Warsaw Pact states was hardly predetermined. Nor does their collapse indicate a failure of socialism. Perhaps it is easier to see this by analogy with a trade union. If a union collapses in the face of capitalist pressure – and it happens – that does not signify a failure of trade unionism. The union may have been inadequately organized. The leadership may have failed. The workers may have been insufficiently prepared. But they were insufficiently prepared for the attacks of capitalism. It is world capitalism that is demonstrably in crisis, economically and socially. The working class alone can point the way out. And it will.

The Epidemic of Disproportionality

To understand what is happening today, it is necessary to understand how capitalist crises arise. For an economy, any economy, capitalist or socialist, to develop without crisis, proportionality must be maintained. By proportionality, Marx means a balance, most broadly, between the economy’s two great departments, those producing the means of production and of consumption. Ultimately it means a balance throughout the economy, of steel and cotton, cement and corn, transistors and resistors, housing, shoes, shirts and toys. This is one of Marx’s great lessons, developed in Theories of Surplus Value. It is elaborated in outstanding works by Bukharin (in Imperialism and the Accumulation of Capital) and, especially, Preobrazhensky (in The Decline of Capitalism).

The truth is, no economy has ever achieved, no economy will ever achieve perfect proportionality, not even under communism. Changes in technology and tastes alone assure perpetual imbalances. But under working class rule and even more so under socialism and communism, a planned economy, balanced with genuine control from below, permits the prompt correction of disproportionalities before they balloon and disrupt the economy’s ability to satisfy human need.

Not so under capitalism. The system is congenitally antagonistic to both genuine planning and control from below. Economic activity is necessarily unplanned, necessarily controlled from above, for the sole aim of realizing individual profit and no other purpose. Imbalances appear to the capitalists as “overproduction” – more has been produced than the capitalist can sell to realize profit. Nothing else matters. “Overproduction” of food thus arises side by side with mass hunger. “Overproduction” and “under-consumption” (and unemployment) are manifestations of disproportionality under capitalism. The decline in the rate of profit accelerates processes, such as the cheapening of labor and introduction of new technologies, which inevitably worsen disproportionalities.

The accumulation of imbalances and ensuing losses ultimately lead to crisis. The Manifesto refers to this crisis as “the epidemic of overproduction.” For the exploited and oppressed, it is an epidemic of want. Based on Marx’s subsequent work, there is justification for calling this crisis “the epidemic of disproportionality,” if only to emphasize the necessity for the working class to seize control of economy and thereby assure lasting proportionality. Furthermore, because there is but one world economy, it will continue to suffer crises until proportionality is achieved in at least its greater part.

Capitalism’s two Great Weaknesses

Imperialism never ceases to remind us of its military might, its technological prowess. It is unquestionably capable of mass destruction. But the reality is that, in spite of its temporary political victory over the Soviet and Eastern European working class, capitalism has never been more powerless economically, and consequently never weaker socially. How?

Capitalism’s congenital incapacity to correct disproportionalities before they balloon has guaranteed periodic crises from its earliest days. But the combination of monopolization with advances in technology and productivity has the effect of inexorably accelerating and magnifying imbalances. The microcomputer industry suffered its first problems with overproduction before it could even celebrate its fifth birthday. Despite the stabilizing role of the non-capitalist states, the indications are that 35% or more of capitalism’s worldwide productive capacity lay idle by the mid-1980s for lack of paying demand. The proportion of world productive capacity that is idle is another statistic that the capitalists do not encourage. But it is known that the world’s major capitalist auto manufacturers currently have the capacity to produce 30% 22 million more cars and trucks every year than they can sell. And their accounting ignores the vehicle plants in the former Warsaw Pact states, now under capitalist rule, whose productive capacity has been idled in the past decade. Similarly, there is reason to believe that the world capitalist oil industry is operating at barely half its practical capacity. For some months now, this industry has been actually producing a million barrels a day that the market cannot absorb, even as several hundred million people spend two hours or more a day looking for firewood.

There are two sides to capitalism’s economic weakness of fundamental importance. On the one hand, capitalism is powerless to prevent the growth of productive forces from devastating the masses. For example, the growth in productivity, including agricultural productivity, since World War II has been accompanied by a relentless growth in chronic hunger. There is reason to believe that more than 40% of the world’s population under capitalist rule is now suffering from chronic hunger or worse, up from less than 10% in the 1950s. A 1994 survey of children entering the first grade in the Philippines found that 80% showed the signs of chronic hunger or worse. Capitalism is powerless to find a cure for hunger! In the U.S.A., the proportion of the population at risk of chronic hunger has grown from 8% in 1985 to an estimated 17% in 1995. Women and children, considered property under capitalism, are suffering the greatest blows. Unemployment is a social expression of growing disproportionality. 1989-90 is a turning point in global unemployment, with the number of people unemployed and underemployed nearly doubling to exceed one billion by 1996. The masses’ constant insecurity about today’s bread and tomorrow’s job is a profoundly revolutionary factor that the Communist Parties can and will channel. Capitalism is absolutely powerless to allay this insecurity. And therein lies one of capitalism’s fundamental weaknesses.

But for occasional worries about revolution, the capitalists hardly care that the masses are hungry. However, they most violently care about capitalism’s second, fatal weakness. And that is an inability to prevent the losses that accompany the growth of disproportionalities. A crisis of disproportionality spells a crisis of profits, an epidemic of bad debts and outright losses. For example, there is reason to believe that worldwide losses in capitalist agriculture alone may be exceeding $100 billion yearly in the 1990s, masked only by massive government subsidies. A financial crisis could result in the rapid shifting of those subsidies to prop up banks, starkly revealing the actual losses and resulting in a sudden world food crisis. This has been happening in Indonesia since crisis broke out in 1997.

More generally, bad debts are a measure of growing disproportionality in the world economy. In Japan alone, the bad debts held by the largest Japanese banks rose from some $40 to $50 billion in 1988-90 to $1,400 billion by the end of 1995! Similar growth in bad debts in this decade can be cited for French and Brazilian banks, and now for Thai and South Korean and Indonesian banks as well. Wall Street, which ultimately sits above these bad debts, is absolutely powerless to prevent them. It attempts to shift their burden onto weaker capitalists and above all the masses. And that is what fundamentally is behind the deregulation, privatization, “trade” pacts, pension “reforms” and similar schemes sweeping the entire capitalist world.

1998 Maybe a Little Like 1912

There is a brief, sometimes overlooked sentence in the Manifesto that provides a clue to the historical possibilities we are entering. “The essential condition for the existence, and for the sway, of the bourgeois class,” that is, for its continued rule, Marx and Engels wrote, “is the formation and augmentation of capital....” At the rate that bad debts and bankruptcies are growing, it is possible that there will soon be no ‘formation and augmentation of capital’ worldwide, perhaps even before end of the twentieth century. The bad loans and bankruptcies in Japan and the rest of capitalist Asia are beginning to approach the combined profit, rent and interest income of the U.S. and European monopolies.

It could be argued that 1998 is a little like 1912, indeed that with 1989-90 the world entered a period like 1907-1923. How? As in 1990, there was a capitalist crisis in 1907. This crisis impelled the capitalists into relentless attacks on workers and the oppressed, and ultimately into the First World War. Blood flowed freely, workers and their organizations suffered terrible defeats, the Second International splintered. But the crisis and war gave birth to the Russian Revolution! And to the Communist International and Communist Parties around the world, to the revolution in Hungary in 1919, short-lived though it was, and near-revolution in the West, in Germany in 1923. 1929 through 1949 marks a similar historical period, from depression to wars to overturning of capitalist rule across eastern Europe, in parts of Vietnam and Korea and above all in China.

How World Economy Today Differs from the Post-War Era

By the 1980s, the non-capitalist economies had come to account for somewhat more than 40% of the world’s industrial and agricultural output. Since 1989-90, when the Warsaw Pact states began to fall, the proportion of world production that is non-cyclical has fallen to a little more than 10%.

A violently unstable world capitalism now claims nearly 90% of world output. In this sense, the world economy of the 1990s differs sharply from that of the four preceding decades. The “gyroscope” of the post-war world economy has been profoundly damaged. Certainly, there is absolutely nothing capitalism can do to prevent the growing disproportionalities from spiraling into general crisis in the imperialist centre itself. Only the working class can bring a halt to crisis.

The Years Ahead

What then can we expect in the years ahead? Is there any doubt that as the crisis grows, that capitalist attacks will escalate against the working class and its states, trade unions and all of its organizations, indeed on all the exploited and oppressed? Is there any doubt that imperialism, choking in overproduction, will engage in the ‘enforced destruction’ of productive forces, by both peaceful and military means? Is there any question that a bankrupt imperialism will engage in ever greater racism and national chauvinism, will back the most extreme right wing and even fascist forces, not least to “lubricate” and facilitate its nefarious wars? Is there any doubt that China and Cuba, Vietnam, Laos and People’s Korea will face ever-greater challenges, economic and political, social and military, internal and external?

Of course, what these escalating attacks, these wars, these challenges reflect is an escalating crisis of the old system. The very sway of the old ruling class is at stake. The struggle for democratic rights, for jobs for all, for “peace, bread and land,” (Bolshevik slogan in 1917) indeed for the most elementary needs, for housing, clean water, cooking fuel, has never been more necessary. The capitalist class, constrained by debt and growing losses, has never been less capable of meeting those needs.

With Communist Party leadership, the international working class will struggle for those needs and emerge triumphant from the coming tests. We can make no greater mistake than to underestimate the proletariat. But victory will require the utmost in organization, in preparation, in scientific assessment of the great economic and political developments such as we are already witnessing, and the drawing of the necessary conclusions.

More than ever, the Manifesto retains its validity. Its closing call, for “Workers of the World to Unite!” truly points the way towards an extraordinary liberation, in our lifetime.

Spark! #11, pp. 5-14

The Globalization of Poverty: Impacts of IMF and World Bank Reforms

Michel Chossudovsky, Third World Network; Penang London; 1997.
Zed Books;, Reviewed by Ziad Ghanem

Chossudovsky’s latest book is essential reading for anyone who is striving to understand the unfolding worldwide economic crisis. This text, which is the result of more than a decade of research by one of the world’s foremost experts on the International Monetary Fund (IMF), the World Bank, and the international financial markets, is basic reference material for understanding the workings of the new global economy. In it, the author has gathered many of his previously published articles, which focus on the impact of globalization on specific countries in major regions of the world. Accompanying these case studies, the first part of the book provides a general theoretical perspective to these developments and a detailed description of the policy instruments utilized by the international financial institutions as the main levers of regulation of the world economy.

In clear, uncomplicated language, Chossudovsky provides a comprehensive, scientific description of the international economic system. His work uncovers the falsity of neo-liberal arguments and demonstrates how beneath all the talk about the so-called ‘free markets’ and deficits, lies the destructive global rule of the transnationals and the financial oligarchies of the advanced capitalist countries. Dissecting the activities of international finance capital, Chossudovsky shows how both in the underdeveloped and advanced economies: “The movement of the global economy is ‘regulated’ by ‘a worldwide process of debt collection’ which constricts the institutions of the national state and contributes to destroying employment and economic activity” (p. 15).

Since the debt crisis of the early 1980s, which was the result of merciless economic warfare and deliberate manipulation of the world financial markets, many underdeveloped countries have come under the direct tutelage of the financial institutions of the advanced capitalist countries, and more specifically, of their main representatives, the IMF and the World Bank. This book fundamentally highlights the process of economic restructuring imposed on developing countries by international creditors. Today, this restructuring forms the basis of international macro-economic management which “‘regulate(s)’ the process of capitalist accumulation at a world scale” (p. 15).

Chossudovsky’s Marxist analysis of the world capitalist system and of its growing economic crisis is centered on the contradiction between the constant striving to minimize production costs which undermines purchasing power and the constant search for new markets. Thus, the IMF-sponsored reforms which have played a decisive role in dramatically increasing unemployment and reducing wages in many countries have contributed to a spiraling crisis of global overproduction and declining consumer demand in both the underdeveloped and the developing economies. “The global economic system is thus characterized by two contradictory forces: ‘the consolidation of a global cheap-labour economy’ on the one hand and ‘the search for new consumer markets’ on the other” (p. 17).

In a system that generates overproduction, transnationals can only expand their markets by concurrently destroying most domestic production geared towards the internal market of the developing countries. The destruction imposed on the real economy, however, is intertwined with the growing instability of the global financial system. Compounding the situation, the ongoing wave of corporate mergers and amalgamation of financial activities has

paved the way for the consolidation of a new generation of financiers... While these ‘money managers’ play a powerful role in financial markets, they are, however, increasingly removed from entrepreneurial functions in the real economy (In fact), the daily turnover of foreign exchange transactions is of the order of $1 trillion a day of which only 15 per cent corresponds to actual commodity trade and capital flows. (p. 20)

The extremely profitable activities of these financiers include speculative transactions, which can overnight collapse any underdeveloped country’s currency, siphon off its foreign exchange reserves, bring its economy to a halt, and precipitate into perpetual debt bondage its most valuable wealth-generating resources.

The roots of the present economic crisis in the underdeveloped and the former socialist countries can be traced to their integration into the international market as debtor nations. Today, their cumulative long-term debts exceed US$2 trillion dollars and have relegated these countries to a form of debt slavery, with devastating impacts on their economies and populations. In placing these consequences in a more general historical perspective, Chossudovsky writes:

In both the South and the East, the compression of living standards since the early 1980s ... has been considerably greater than that experienced by the rich countries during the 1930s. The globalization of poverty in the late 20th century is unprecedented in world history. This poverty is not, however, the consequence of a ‘scarcity’ of human and material resources. Rather it is the result of a system of global oversupply predicated on unemployment and the worldwide minimisation of labour costs. (p. 26)

The austerity measures and compression of domestic consumption imposed around the globe in order to free up resources for the servicing of foreign and domestic debts have generated a vicious circle. On the one hand, the contraction of purchasing power in most countries of the world is creating a worldwide economic recession. While on the other hand, the deregulation of financial markets and the recessionary wave are aggravating debt-servicing burdens and increasing financial instability. The demand for exports from all the major centres of world capitalism is now more difficult, which is impacting on the profitability of most major transnationals, and slowly but surely bringing the most advanced capitalist countries into recession.

Recently, many economists and policymakers in the West have begun to realize that the growing global recession is intertwined with the speculative activities of the financial markets and the unmanageable debt burdens of most countries around the globe. Pressures for reforming the international financial system are mounting, however, Chossudovsky is correct to warn those still holding on to liberal illusions that: “There are no ‘technical solutions’ to this crisis,” and, “meaningful reforms are not likely to be implemented without an enduring social struggle.” For in the end, it is not the mismanagement of world capitalism that is the problem but fundamentally, “the massive concentration of financial wealth and the command over real resources by a social minority” (p. 27).

Chossudovsky’s book is an invaluable contribution toward clarifying the issues that surround the present global economic crisis. It is an essential addition to any Marxists library.

Spark! #11, pp. 56-58