Comment on YSK that Joseph Stalin created the Great Terror. He started killing people randomly including artists, generals, doctors, scientists, government officials. Everyone was terrified.

BeardededSquidward@lemmy.blahaj.zone ⁨12⁩ ⁨hours⁩ ago

• Diplomjodler3@lemmy.world ⁨12⁩ ⁨hours⁩ ago

  Could it be because “actual socialism/communism” has never existed in reality and every time it was attempted, it turned out to be a “grinding, socialist state”?

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  • Zorque@lemmy.world ⁨9⁩ ⁨hours⁩ ago

    That presumes they were trying socialism/communism and not just using it as a cover for their authoritarian ideology.

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    • AdolfSchmitler@lemmy.world ⁨8⁩ ⁨hours⁩ ago

      That’s a bingo! Same with China today.

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  • 001Guy001@sh.itjust.works ⁨6⁩ ⁨hours⁩ ago

    Adding quotes for reference:

    “The Russian revolutionaries believed that the international struggle for socialism could be started in Russia—but that it could only be finished after an international socialist revolution. A wave of upheavals did sweep across Europe following the Russian Revolution and the end of the First World War, toppling monarchies in Germany and the Austro-Hungarian empire and shaking many other societies. But workers didn’t succeed in taking power anywhere else for any length of time. So the Russian Revolution was left isolated. In these desperate circumstances, Russia’s shattered working class couldn’t exercise power through workers’ councils. More and more, decisions were made by a group of state bureaucrats. At first, the aim was to keep the workers’ state alive until help came in the form of international revolution. But eventually, as the hope of revolution abroad faded, the leading figure in the bureaucracy, Joseph Stalin, and his allies began to eliminate any and all opposition to their rule—and started making decisions on the basis of how best to protect and increase their own power. Though continuing to use the rhetoric of socialism, they began to take back every gain won in the revolution—without exception.” / “To finally consolidate power, Stalin had to murder or hound into exile every single surviving leader of the 1917 revolution. Russia under Stalin became the opposite of the workers’ state of 1917. Though they mouthed socialist phrases, Stalin and the thugs who followed him ran a dictatorship in which workers were every bit as exploited as in Western-style capitalist countries.” / “…The popular character of the Russian Revolution is also clear from looking at its initial accomplishments. The revolution put an end to Russia’s participation in the First World War—a slaughter that left millions of workers dead in a conflict over which major powers would dominate the globe. Russia’s entry into the war had been accompanied by a wave of patriotic frenzy, but masses of Russians came to reject the slaughter through bitter experience. The soldiers that the tsar depended on to defend his rule changed sides and joined the revolution—a decisive step in Russia, as it has been in all revolutions. The Russian Revolution also dismantled the tsar’s empire—what Lenin called a “prison-house” of nations that suffered for years under tsarist tyranny. These nations were given the unconditional right to self-determination. The tsar had used the most vicious anti-Semitism to prop up his rule—after the revolution, Jews led the workers’ councils in Russia’s two biggest cities. Laws outlawing homosexuality were repealed. Abortion was legalized and made available on demand. And the revolution started to remove the age-old burden of “women’s work” in the family by organizing socialized child care and communal kitchens and laundries. But just listing the proclamations doesn’t do justice to the reality of workers’ power. Russia was a society in the process of being remade from the bottom up. In the factories, workers began to take charge of production. The country’s vast peasantry took over the land of the big landowners. In city neighborhoods, people organized all sorts of communal services. In general, decisions about the whole of society became decisions that the whole of society played a part in making. Russia became a cauldron of discussion—where the ideas of all were part of a debate about what to do. The memories of socialists who lived through the revolution are dominated by this sense of people’s horizons opening up.” / “The tragedy is that workers’ power survived for only a short time in Russia. In the years that followed 1917, the world’s major powers, including the United States, organized an invasion force that fought alongside the dregs of tsarist society—ex-generals, aristocrats, and assorted hangers-on— in a civil war against the new workers’ state. The revolution survived this assault, but at a terrible price. By 1922, as a result of the civil war, famine stalked Russia, and the working class—the class that made the Russian Revolution—was decimated.” (from the book “The Case For Socialism” by Alan Maass)

    “Partisans of the free market point to the failure of Soviet planning as a reason to reject, out of hand, any idea of an organized economy. Without entering the discussion on the achievements and miseries of the Soviet experience, it was obviously a form of dictatorship over needs, to use the expression of György Márkus and his friends in the Budapest School: a nondemocratic and authoritarian system that gave a monopoly over all decisions to a small oligarchy of techno-bureaucrats. It was not planning itself that led to dictatorship, but the growing limitations on democracy in the Soviet state and, after Lenin’s death, the establishment of a totalitarian bureaucratic power, which led to an increasingly undemocratic and authoritarian system of planning. If socialism is defined as control by the workers and the population in general over the process of production, the Soviet Union under Stalin and his successors was a far cry from it. The failure of the USSR illustrates the limits and contradictions of bureaucratic planning, which is inevitably inefficient and arbitrary: it cannot be used as an argument against democratic planning. The socialist conception of planning is nothing other than the radical democratization of economy: If political decisions are not to be left to a small elite of rulers, why should not the same principle apply to economic decisions?” / “Socialist planning must be grounded on a democratic and pluralist debate at all the levels where decisions are to be made.” (from “Ecosocialism: A Radical Alternative To Capitalist Catastrophe” by Michael Löwy)

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  • ThrowawayPermanente@sh.itjust.works ⁨11⁩ ⁨hours⁩ ago

    A most interesting theory, comrade. Perhaps you would like to give a speech further exploring your ideas in the basement of the secret police headquarters?

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  • TranscendentalEmpire@lemmy.today ⁨9⁩ ⁨hours⁩ ago

    I think you could make the same argument with just about any economic policy. Free market capitalism has never existed in reality and every time it was attempted, it turned out to be an abstract of colonial imperialism.

    It ends up billions of apes are hard to govern in a way that excludes usery and violence.

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• ruuster13@lemmy.zip ⁨8⁩ ⁨hours⁩ ago

  Humans aren’t ready for actual socialism. We have to evolve out the tribal savage first.

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  • 001Guy001@sh.itjust.works ⁨6⁩ ⁨hours⁩ ago

    The “tribal savage” attitude/behavior is created/reinforced by capitalistic societies/interests. We need to actively create an alternative system and it will reshape society as we go.

    “The world as we enter the 21st century is one of greed, of gross inequalities between rich and poor, of racist and national chauvinist prejudice, of barbarous practices and horrific wars. It is very easy to believe that this is what things have always been like and that, therefore, they can be no different. […] The anthropologist Richard Lee [said]: “Before the rise of the state and the entrenchment of social inequality, people lived for millennia in small-scale kin-based social groups, in which the core institutions of economic life included collective or common ownership of land and resources, generalised reciprocity in the distribution of food, and relatively egalitarian political relations.” In other words, people shared with and helped each other, with no rulers and no ruled, no rich and no poor. […] Our species […] is over 100,000 years old. For 95 percent of this time it has not been characterised at all by many of the forms of behaviour ascribed to ‘human nature’ today. There is nothing built into our biology that makes present day societies the way they are. Our predicament as we face a new millennium cannot be blamed on it.” (from the book “A People’s History Of The World: From The Stone Age To The New Millennium” by Chris Harman)

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    “Is it true that our human nature is “survival of the fittest”, greed, competition; that we can’t really think about the benefit of the whole and that it’s all about the individual - “if I can survive, if my family can survive, that’s fine, I don’t care about anyone else”? Or maybe it’s human conditioning, a second nature, which means a condition that’s been practiced for so long that now it seems like it’s innate. Because when you think about it, from a very early age we go to school, and the main purpose of this is to basically propel us into the “real world”, where we need to find a job, get a career, and try to survive as isolated people in separate houses, with the family, the car, and all that. But it’s a very isolated experience, where you try to build wealth only for yourself. And that’s what we’re pushed to do, that’s what we’re encouraged to do, that’s our definition of success. But who says? We don’t come up with these ideas when we’re born, we learn these ideas.” (from the book “How To Change The World” by Elina St-Onge)

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    “Ownership of things in common was so universal throughout the American continent when the Europeans arrived that even the cooking pot, Columbus noted, was available to anyone who wanted to take from it, and this even in times of starvation. Two centuries later, Thomas Morton could also say of the Five Nations inhabiting New England that “although every proprietor knows his own . . . yet all things, so long as they will last, are used in common amongst them.” The idea of ownership of land was so alien among Native Americans that individuals made no effort to secure for themselves the lands they occupied, frequently moving grounds, and readily sharing them with newcomers. As Kirkpatrick Sale writes, “Owning the land, selling the land, seemed ideas as foreign as owning and selling the clouds or the wind.” William Cronon too comments, “This relaxed attitude towards personal possession was typical throughout New England.” […] No effort was made to set permanent boundaries around a field that a family used, and fields were abandoned after some years and allowed to return to bushes. What people possessed was the use of the land and the crops; this is what was traded, and this usufruct right could not prevent trespassing. In fact, different groups of people could have claims on the same land, depending on the use they made of it, which might not be the same. Several villages could fish in the same rivers recognizing their mutual rights. And when one left the clan they left everything they had possessed. Yet, these unattached, nomadic tribes had a far deeper communion with the land and agriculture than the privatizing Europeans and so much respect for it that though “they had taken their livelihood from the land for eons, hunting, foraging, planting, fishing, building, trekking,” at the time of the Europeans’ arrival “the land of North America was still by every account without exception a lush and fertile wilderness teeming with abundant wildlife in water, woods, and air.” The result of this lack of attachment to private property among the Native peoples of America was a communal outlook that valued cooperation, group identity, and culture. […] The dislike for individual accumulation was so strong that they invented the ritual of the potlatch, that is, a periodic redistribution of wealth, to free themselves from it.” (from the book “Re-enchanting The World: Feminism And The Politics Of The Commons” by Silvia Federici & Peter Linebaugh)

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  • InTheNameOfScheddi@lemmy.world ⁨8⁩ ⁨hours⁩ ago

    I’m curious how you define socialism, what you think humans aren’t ready for, and what alternative do we have and why

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    • ruuster13@lemmy.zip ⁨8⁩ ⁨hours⁩ ago

      No you’re not. You just think you disagree with my opinion.

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      • InTheNameOfScheddi@lemmy.world ⁨7⁩ ⁨hours⁩ ago

        Oh I guess you’re a better judge on my level of curiosity! Have a wonderful day.

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