donathos said:
sc94597 said:
This is actually a false premise. Many socialists are/ were strong individualists. Egoist communism, based on the theories of Max Stirner is a thing.
Usually the argument is that social cooperation benefits the individual, as there are many interests which overlap.
In so much that interests don't overlap nobody should be forced into a social institution or contract.
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1. I'm responding to such "socialism" as I've read about/witnessed. The ideas that have actually played some role historically. If there are other theoretical types floating around -- and it is a wide world, so I wouldn't be surprised to hear it -- I don't think they are as relevant.
2. Regardless, I stand by what I'd written. If you mean to argue that "social cooperation benefits the individual," and that individuals should be left free (e.g. have "liberty") to pursue their own interests -- then that's a fine argument for charity or socially responsible action within a system that is yet fundamentally capitalist. (And for the record, as a capitalist, I completely agree that much social cooperation benefits the individual.) There's nothing there I would disagree with, except I would see no reason to describe it as "socialism."
3. But were we to adopt such a label, the real question I'm interested in is: what happens when the government believes that some measure of social cooperation stands to benefit a given individual... but that individual disagrees, and does not wish to live his life in the prescribed manner?
4. I have no doubt that the Soviet planning authorities thought that collectivization of the farms would lead to increased yields and generally more food for everyone; but not only were they incorrect in the end, they also had to deal with those Soviet farmers who did not buy into their plan, and who did not wish to relinquish their grain. They dealt with those folks harshly, which I think is typical of socialist arrangements, because if you're not willing to enforce your idea of socialism (whether you call it "egoist" or not), even against the wishes of other individuals, then you will default back to something like a market economy/capitalism. I think socialism and liberty are, for this reason, fundamentally incompatible.
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1. Why do that when the socialists in this thread aren't talking about state socialism? We've made it clear that we support libertarian-socialism, which is thoroughly individual oriented, even more so than liberalism I'd assert.
2. Rather than charity or "socially responsible action" I'd talk about mutual aid. https://en.wikipedia.org/wiki/Mutual_aid_(organization_theory)
This is where people of equal social status support one another in horizontal and voluntary social organizations according to the principles of reciprocity and mutuality.
3. Like capitalism? Yes, capitalism is imposed on us by the government. Without the state capitalism cannot exist.
4. Markets =|= capitalism. A market that doesn't have private property*isn't capitalist. A market with no wage labor isn't capitalist. So on and so forth. Some socialists are supportive or neutral on markets. Furthermore, it needs to be made clear that market-society isn't necessarily "natural." In fact, there isn't really anything natural to all humans. Gift economies, markets, barter, etc all have come to exist as means of gifting and trading goods. None of them are "natural" and all will continue to exist in the absence of the state.
*Not all alternatives to private property entail collectivization. Property can remain individualized without being private.
See:
https://en.wikipedia.org/wiki/Usufruct
As I've recommended to others, I recommend reading State Socialism and Anarchism: How Far they Agree and Where they Differ. Or at least the poem at the end.
There are two Socialisms.
One is communistic, the other solidaritarian.
One is dictatorial, the other libertarian.
One is metaphysical, the other positive.
One is dogmatic, the other scientific.
One is emotional, the other reflective.
One is destructive, the other constructive.
Both are in pursuit of the greatest possible welfare for all.
One aims to establish happiness for all, the other to enable each to be happy in his own way.
The first regards the State as a society sui generis, of an especial essence, the product of a sort of divine right outside of and above all society, with special rights and able to exact special obediences; the second considers the State as an association like any other, generally managed worse than others.
The first proclaims the sovereignty of the State, the second recognizes no sort of sovereign.
One wishes all monopolies to be held by the State; the other wishes the abolition of all monopolies.
One wishes the governed class to become the governing class; the other wishes the disappearance of classes.
Both declare that the existing state of things cannot last.
The first considers revolutions as the indispensable agent of evolutions; the second teaches that repression alone turns evolutions into revolution.
The first has faith in a cataclysm.
The second knows that social progress will result from the free play of individual efforts.
Both understand that we are entering upon a new historic phase.
One wishes that there should be none but proletaires.
The other wishes that there should be no more proletaires.
The first wishes to take everything away from everybody.
The second wishes to leave each in possession of its own.
The one wishes to expropriate everybody.
The other wishes everybody to be a proprietor.
The first says: ‘Do as the government wishes.’
The second says: ‘Do as you wish yourself.’
The former threatens with despotism.
The latter promises liberty.
The former makes the citizen the subject of the State.
The latter makes the State the employee of the citizen.
One proclaims that labor pains will be necessary to the birth of a new world.
The other declares that real progress will not cause suffering to any one.
The first has confidence in social war.
The other believes only in the works of peace.
One aspires to command, to regulate, to legislate.
The other wishes to attain the minimum of command, of regulation, of legislation.
One would be followed by the most atrocious of reactions.
The other opens unlimited horizons to progress.
The first will fail; the other will succeed.
Both desire equality.(1 ¶ 75)
One by lowering heads that are too high.
The other by raising heads that are too low.
One sees equality under a common yoke.
The other will secure equality in complete liberty.
One is intolerant, the other tolerant.
One frightens, the other reassures.
The first wishes to instruct everybody.
The second wishes to enable everybody to instruct himself.
The first wishes to support everybody.
The second wishes to enable everybody to support himself.
One says:
The land to the State.
The mine to the State.
The tool to the State.
The product to the State.
The other says:
The land to the cultivator.
The mine to the miner.
The tool to the laborer.
The product to the producer.
There are only these two Socialisms.
One is the infancy of Socialism; the other is its manhood.
One is already the past; the other is the future.
One will give place to the other.
Today each of us must choose for the one or the other of these two Socialisms, or else confess that he is not a Socialist.