Socialism Requires a Dictator – Foundation for Economic Education – Working for a free and prosperous world

Source: Socialism Requires a Dictator – Foundation for Economic Education – Working for a free and prosperous world

We begin with what Thomas Sowell calls the battle between the “constrained” and the “unconstrained” vision of humanity.

This highlights a fundamental difference in the conception of man in the classical liberal versus socialist worldviews. Does man have a basic and invariant human nature that may be multi-sided and complex, but no less fixed in certain qualities and characteristics? Or is human nature a malleable substance that can be remolded like clay in the sculptor’s hands by placing human beings into radically different social arrangements and settings?

Classical liberals have argued for the former, that human beings are basically what they are: fairly reasonable, self-interested beings, guided by goals of personal improvement and betterment as the individual comes to define those for himself. The social dilemma for a humane, just, and widely prosperous society is how to foster a political and economic institutional order to harness that invariant quality in human nature so that it advances human betterment in general rather than becoming a tool of plunder. The classical liberal answer is basically Adam Smith’s system of natural liberty with its open, competitive, free market order.

Members of what was emerging as the socialist movement in the late eighteenth century and into the nineteenth century argued the opposite. They insisted that if men were selfish, greedy, uncaring and insensitive to the circumstances of their fellow men it was due to the institution of private property and its related market-based system of human association. Change the institutional order in which human beings live and work and you will create a “new man.”

Indeed, they raised to the ultimate human societal ideal, a world in which the individual would live and work for the collective, the society as a whole, rather than only for his own bettered circumstances, presumably at the expense of others in society. Socialism heralded the ethics of altruism.

Socialism argues for the “unconstrained” vision: human nature is infinitely malleable, and all you need to do is tweak it to get the society you want. Classical liberalism argues that human nature is constrained by traits that are “hard-wired” in to the design of the human being, and that will not be changed no matter what you do.

The dilemma, Marx explains, is that even after the overthrow of the capitalist system, residues of the previous system would permeate the new socialist society. First, there would be the human remnants of the now discarded capitalist system. Among them would be those who want to restore the system of worker exploitation for their own ill-gotten profit gains. Equally a problem would be the fact that the “working class,” although freed from the “false consciousness” that the capitalist system under which they had been exploited was just, would still bear the mark of the capitalist psychology of self-interest and personal gain.

Thus, there had to be in place and in power a “revolutionary vanguard” of dedicated and clear seeing socialists who would lead “the masses” into the bright, beautiful future of communism. The institutional means of doing this, said Marx, is the “dictatorship of the proletariat.”

In other words, until the masses, the workers, are freed from the individualist and capitalist mindset that they had been born into and mentally made to act within, they needed to be “reeducated” by a self-appointed political elite that has liberated their minds, already, from the capitalist false consciousness of the past. In the name of the new socialist-era freedom-to-come, there must the reign of a dictatorship made up of those who know how humanity should think, act, and associate in preparation for the full communism awaiting mankind.

At the same time, the dictatorship is necessary to suppress not only any attempts by the former capitalist exploiters to restore their power over the, now, socialized property they used to own. These voices from the capitalist past also must be prevented from speaking their self-serving lies and deceptions about why individual, self-interested liberty is morally right, or that private property serves the betterment of all in society including workers, or that freedom means those “bourgeois” liberties of freedom of the press, or speech or religion or democratic voting. The masses must be brought to, and indoctrinated in, the “true” consciousness that freedom means the collective ownership and direction of the means of production and the selfless serving of society that the socialist revolutionary vanguard in charge knows to be true.

This also explains why the socialist phase of the “dictatorship of the proletariat” could never end in any of the Marxist-inspired revolutionary regimes over the last one hundred years. Human nature is not waiting to be remolded like wax into a new human form and content. Human beings seem generally not be hardwired to be altruistic, selfless eunuchs. Thus, self-interest always rises to the surface in people’s conduct, and if it is to be ethically denied, there must be political force to keep repressing it and trying to constantly extinguish it.

In addition, as long as there were capitalist enemies anywhere in the world, the dictatorship of the proletariat had to be preserved in the socialist countries to assure that the reeducated minds of the workers already lucky enough to live under socialism were not re-infected by capitalist ideas coming in from outside the people’s collectivist paradise. Hence, the “iron curtain” of censorship and thought control in the Marxist parts of the world, in the name of the people over whom the revolutionary vanguard ruled.

Socialist Economic Planning Equals Commanding People

Also, once private enterprise was abolished through the socialization of the means of production and brought under the control and direction of the socialist government, a central economic plan was now essential. If not the profit-motived individual entrepreneurs in directing the private enterprises under their ownership to satisfy consumer demands guided by the competitive price system, then someone must determine what gets produced, where, when and for which purpose and use.

The direction of “the people’s” collectivized means of production requires a centralized plan concerned with designing, implementing and imposing it on everyone for the good of the society as a whole. This means not only lumber and steel must be assigned a use in a particular place in the socialist society, but so must people. Hence, in the communist economies of the twentieth century the state’s central planning agencies determined who would be educated for what skills or expertise, where they would be employed and the work they would do.

Since the state educated you, assigned you work and served as your only employer in that job, the state also determined where you would live; not only in what city, town or village, but what apartment in which government-owned residential building would be made your abode. Recreational facilities, places for rest and vacations, the types of consumer goods to be produced and distributed where and for whom: these, too, were all centrally determined by the socialist planning agencies following the orders of the dictatorship of the proletariat.

Not one corner of everyday life – its form, content, quality, or characteristics – was free from the control and determination of the all powerful and all-encompassing socialist state. Its design and attempted implementation was truly “totalitarian.” It may have been Benito Mussolini, the father of fascism, who coined the term, “totalitarianism” as meaning “everything in the State, nothing against the State, nothing outside the State.” But nowhere over the last century was this more insistently, pervasively, and coercively imposed than in the communist countries molded on the model of the Soviet Union as created by Vladimir Lenin and horrifyingly institutionalized by Josef Stalin and their successors.

Childcare idea straight out of science fiction

Source: Advice Goddess Blog

Two Scientifically Clueless Professors Float The Idea Of Genetic Communism: Babies Randomly Assigned To Couples At Birth
At first, you wonder if this is a Swiftian “Modest Proposal.” But, no, these are actual professors writing this and they seem to be doing a genuine muse on — yes, get this: the notion that babies be randomly allocated as a way to end racism.

Of course, this is not going to happen — not without an authoritarian state — but with the erosion of our freedoms on so many angles, and the general lack of interest and lack of interest in doing anything about it, we are at least more pointed in that direction than we’ve ever been.

….

Rachlin and Franklin wank off thusly at Aeon on the notion of randomly assigned babies as a way to end racism:

You may argue that genetic bias is indelible in human nature. Social mixing would not only disturb the comfort of this fatalistic attitude, but also use genetic chauvinism for ends beyond mere economic equality, providing grounds for a compassion that goes beyond the wellbeing of our immediate families. Since any man might be your biological brother, any woman your biological sister, concern for them would have to be expressed by a concern for a common good.

A second effect of social mixing would be to generate a strong interest in the health and wellbeing of expectant mothers, which would ultimately translate into an interest in the social and biological welfare of everyone. Since any child might end up our own, we would provide the social and educational environments that would best enhance their development. Ghettos and slums would be an eyesore for us all. Poverty, drug, and alcohol addiction are already everyone’s problem, but this fact would be more meaningful than it is now. The child of that addict might be our biological child. Every victim of a drive-by shooting might be a member of our genetic family. Each of us would see the link between our fate and the fate of others.

Third, the superficial connection between colour and culture would be severed. Racism would be wiped out. Racial ghettos would disappear; children of all races would live in all neighbourhoods. Any white child could have black parents and any black child could have white parents. Imagine the US president flanked by his or her black, white, Asian and Hispanic children. Imagine if social mixing had been in effect 100 years ago in Germany, Bosnia, Palestine or the Congo. Racial, religious, and social genocide would not have happened. [Emphasis added – KL]

Fourth, the plan accords with John Rawls’s concept of justice, introducing a welcome element of randomness into the advantages that each child can expect. At the present time, if you are a child of Bill Gates, you will have not only a genetic advantage but also a material one. Under a regime of social mixing, any baby could find herself the child of Bill Gates and enjoy the opportunity of optimally exercising whatever her genetic gifts might be. As for Bill Gates’s biological child, he might find himself the son of a barber, but with his natural genetic gifts he might make the most of a less than optimal educational environment.

There are, of course, many natural objections to this idea. It will be said that one of the joys of marriage is for lovers to see the product of their love. To this we say that the product of one’s love lies not in the genetic production of a human being but in the mutual cultivation of the life of a child. But isn’t it true that either the genetic match between parent and child or a bond formed between mother and child in the womb makes each parent uniquely fit to raise his or her own child and less fit to raise another child? The evidence for such idiosyncrasy is slight. True, adopted children tend to have more mental and physical problems than non-adopted ones. But children are often adopted at relatively advanced ages, after they have formed close attachments with caregivers. Children adopted during their first year are at no disadvantage relative to non-adopted children.

It will be objected that in defusing genetic chauvinism we will be giving up our only secular moral constraint – which translates into the fear that under social mixing people will be as indifferent to their own real children as they are now to the biological children of others. But there are no grounds for such deep pessimism. Look at the behaviour of adoptive parents now, or look at the practice of surrogate motherhood. The many apparently infertile parents who adopt a baby only to have a biological child subsequently do not tend to reject the first child.

It may be objected that under social mixing cultural diversity would disappear. But this would only be true for diversity that depends on the shape of your features and the colour of your skin. This is the kind of diversity that racists wish to maintain. The cultural diversity we care about – of language, food, dress, religion, music, speech – would be preserved no less than it is now.

It may be objected that parents’ desire to have their own biological children is so strong that they would be blind to the public good, that they would have babies and bring them up in secret. But those babies would not have birth certificates, they would not be citizens, they could not vote, serve in public office and so forth. If discovered, the children might be taken away after the strong bonds of psychological (as opposed to biological) parenthood had been formed. Few Americans would risk these penalties.

Note: “Imagine the US president flanked by his or her black, white, Asian and Hispanic children. Imagine if social mixing had been in effect 100 years ago in Germany, Bosnia, Palestine or the Congo. Racial, religious, and social genocide would not have happened.

Dennis Prager has declared John Lennon’s “Imagine” to be the de facto anthem of the left.

Now, this idea has some popularity. Heinlein wrote a couple of novels were babies were raised in “creches”, presumably by experts. The Star Force series imagines that a benevolent leader has been able to persuade the entire human race to give up babies at birth to be raised in “maturias”. There are even real-world examples such as “boarding schools” and fostering out. And of course, there are intentional dystopias such as Brave New World.

The problem is, parents tend to bond to their children very quickly, and anyone attempting to implement such a plan is going to run afoul of a lot of that. A small percentage of people would be sufficiently detached from their children, or desperate enough, to part with their babies, but the rest would object, quite strenuously.

The Right Geek: Dear Taste-Makers: You Are Not a “Deserving Elite”

Source: The Right Geek: Dear Taste-Makers: You Are Not a “Deserving Elite”

So let’s break down everything that is wrong with this sentiment, shall we?

Good Private Judgment Does Not Automatically Lead to Good Public Leadership

Having a College Degree – Even a PhD – Is NOT the Same Thing as Being “Educated”

You and Your Exclusive Clique Are Not Smarter Than EVERYONE Else