සමසමාජවාදය

විකිපීඩියා, නිදහස් විශ්වකෝෂය වෙතින්
වෙත පනින්න: සංචලනය, සොයන්න

සැකිල්ල:Articleissues

සැකිල්ල:Communism sidebar

Communism is a socioeconomic structure and political ideology that promotes the establishment of an egalitarian, classless, stateless society based on common ownership and control of the means of production and property in general.[1][2][3] Karl Marx posited that communism would be the final stage in human society, which would be achieved through a proletarian revolution. "Pure communism" in the Marxian sense refers to a classless, stateless and oppression-free society where decisions on what to produce and what policies to pursue are made democratically, allowing every member of society to participate in the decision-making process in both the political and economic spheres of life.

As a political ideology, communism is usually considered to be a branch of socialism; a broad group of economic and political philosophies that draw on the various political and intellectual movements with origins in the work of theorists of the Industrial Revolution and the French Revolution.[4] Communism attempts to offer an alternative to the problems with the capitalist market economy and the legacy of imperialism and nationalism. Marx states that the only way to solve these problems is for the working class (proletariat), who according to Marx are the main producers of wealth in society and are exploited by the Capitalist-class (bourgeoisie), to replace the bourgeoisie as the ruling class in order to establish a free society, without class or racial divisions.[2] The dominant forms of communism, such as Leninism, Stalinism, Maoism and Trotskyism are based on Marxism, but non-Marxist versions of communism (such as Christian communism and anarcho-communism) also exist.

Karl Marx never provided a detailed description as to how communism would function as an economic system, but it is understood that a communist economy would consist of common ownership of the means of production, and eventually the negation of the concept of private ownership (which is not to be confused with personal possessions). Unlike socialism, which is compatible with a market economy, a communist economy consists of local or communal democratic planning.

Terminology[සංස්කරණය]

In the schema of historical materialism, communism is the idea of a free society with no division or alienation, where mankind is free from oppression and scarcity. A communist society would have no governments, countries, or class divisions. In Marxist theory, socialism is the intermediate system between capitalism and communism, when the government is in the process of changing the means of ownership from privatism, to collective ownership.[5][6]

In political science, the term "communism" is sometimes used to refer to communist states, a form of government in which the state operates under a one-party system and declares allegiance to Marxism-Leninism or a derivative thereof.

Marxist schools of communism[සංස්කරණය]

Self-identified communists hold a variety of views, including Marxism-Leninism, Trotskyism, council communism, Luxemburgism, anarchist communism, Christian communism, and various currents of left communism. However, the offshoots of the Marxist-Leninist interpretations of Marxism are the most well-known of these and have been a driving force in international relations during most of the 20th century.[2]

මාක්ස් වාදය[සංස්කරණය]

Like other socialists, Marx and Engels sought an end to capitalism and the systems which they perceived to be responsible for the exploitation of workers. But whereas earlier socialists often favored longer-term social reform, Marx and Engels believed that popular revolution was all but inevitable, and the only path to the socialist state.[7]

According to the Marxist argument for communism, the main characteristic of human life in class society is alienation; and communism is desirable because it entails the full realization of human freedom.[8] Marx here follows Georg Wilhelm Friedrich Hegel in conceiving freedom not merely as an absence of restraints but as action with content.[9] According to Marx, Communism's outlook on freedom was based on an agent, obstacle, and goal. The agent is the common/working people; the obstacles are class divisions, economic inequalities, unequal life-chances, and false consciousness; and the goal is the fulfillment of human needs including satisfying work, and fair share of the product.[10][11] They believed that communism allowed people to do what they want, but also put humans in such conditions and such relations with one another that they would not wish to exploit, or have any need to. Whereas for Hegel the unfolding of this ethical life in history is mainly driven by the realm of ideas, for Marx, communism emerged from material forces, particularly the development of the means of production.[9]

Marxism holds that a process of class conflict and revolutionary struggle will result in victory for the proletariat and the establishment of a communist society in which private ownership is abolished over time and the means of production and subsistence belong to the community. Marx himself wrote little about life under communism, giving only the most general indication as to what constituted a communist society. It is clear that it entails abundance in which there is little limit to the projects that humans may undertake.[තහවුරු කරන්න] In the popular slogan that was adopted by the communist movement, communism was a world in which each gave according to their abilities, and received according to their needs. The German Ideology (1845) was one of Marx's few writings to elaborate on the communist future:

"In communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic."[12]

Marx's lasting vision was to add this vision to a theory of how society was moving in a law-governed way toward communism, and, with some tension, a political theory that explained why revolutionary activity was required to bring it about.[9]

In the late 19th century, the terms "socialism" and "communism" were often used interchangeably. However, Marx and Engels argued that communism would not emerge from capitalism in a fully developed state, but would pass through a "first phase" in which most productive property was owned in common, but with some class differences remaining. The "first phase" would eventually evolve into a "higher phase" in which class differences were eliminated, and a state was no longer needed. Lenin frequently used the term "socialism" to refer to Marx and Engels' supposed "first phase" of communism and used the term "communism" interchangeably with Marx and Engels' "higher phase" of communism.[3]

These later aspects, particularly as developed by Lenin, provided the underpinning for the mobilizing features of 20th century Communist parties. Later writers such as Louis Althusser and Nicos Poulantzas modified Marx's vision by allotting a central place to the state in the development of such societies, by arguing for a prolonged transition period of socialism prior to the attainment of full communism.[තහවුරු කරන්න]

Marxism-Leninism[සංස්කරණය]

Marxism-Leninism is a version of socialism adopted by the සෝවියට් සංගමය and most Communist Parties across the world today. It shaped the සෝවියට් සංගමය and influenced Communist Parties worldwide. It was heralded as a possibility of building communism via a massive program of industrialization and collectivization. Historically, under the ideology of Marxism-Leninism the rapid development of industry, and above all the victory of the සෝවියට් සංගමය in the Second World War occurred alongside a third of the world being lead by Marxist-Leninist inspired parties. Despite the fall of the සෝවියට් සංගමය and Eastern Bloc countries, many communist Parties of the world today still lay claim to uphold the Marxist-Leninist banner. Marxism-Leninism expands on Marxists thoughts by bringing the theories to what Lenin and other Communists considered, the age of capitalist imperialism, and a renewed focus on party building, the development of a socialist state, and democratic centralism as an organizational principle.

ස්ටාලින් වාදය[සංස්කරණය]

"Stalinism" refers to the brand of communist regime that dominated the සෝවියට් සංගමය, and the countries within the Soviet sphere of influence, during the leadership of Joseph Stalin. The term usually defines the style of a government rather than an ideology. The ideology was "Marxism-Leninism theory", reflecting that Stalin himself was not a theoretician, in contrast to Marx and Lenin, and prided himself on maintaining the legacy of Lenin as a founding father for the Soviet Union and the future Socialist world. Stalinism is an interpretation of their ideas, and a certain political regime claiming to apply those ideas in ways fitting the changing needs of society, as with the transition from "socialism at a snail's pace" in the mid-twenties to the rapid industrialization of the Five-Year Plans.

The main contributions of Stalin to communist theory were:

ට්‍රොට්ස්කි වාදය (Trotskyism)[සංස්කරණය]

Trotsky and his supporters organized into the Left Opposition and their platform became known as Trotskyism. Stalin eventually succeeded in gaining control of the Soviet regime and Trotskyist attempts to remove Stalin from power resulted in Trotsky's exile from the Soviet Union in 1929. During Trotsky's exile, world communism fractured into two distinct branches: Marxism-Leninism and Trotskyism.[2] Trotsky later founded the Fourth International, a Trotskyist rival to the Comintern, in 1938.

Trotskyist ideas have continually found a modest echo among political movements in some countries in Latin America and ආසියාව, especially in Argentina, Brazil, බොලිවියාව and Sri Lanka. Many Trotskyist organizations are also active in more stable, developed countries in North America and Western Europe. Trotsky's politics differed sharply from those of Stalin and Mao, most importantly in declaring the need for an international proletarian revolution (rather than socialism in one country) and unwavering support for a true dictatorship of the proletariat based on democratic principles.

However, as a whole, Trotsky's theories and attitudes were never accepted in worldwide mainstream Communist circles after Trotsky's expulsion, either within or outside of the Soviet bloc. This remained the case even after the Secret Speech and subsequent events critics claim exposed the fallibility of Stalin.

Some criticize Trotskyism as incapable of using concrete analysis on its theories, rather resorting to phrases and abstract notions.[14][15][16]

මාඕ වාදය (Maoism)[සංස්කරණය]

Maoism is the Marxist-Leninist trend of Communism associated with Mao Zedong and was mostly practiced within the People's Republic of China. Khrushchev's reforms heightened ideological differences between the People's Republic of China and the Soviet Union, which became increasingly apparent in the 1960s. As the Sino-Soviet Split in the international Communist movement turned toward open hostility, China portrayed itself as a leader of the underdeveloped world against the two superpowers, the United States and the Soviet Union.[තහවුරු කරන්න]

Parties and groups that supported the Communist Party of China (CPC) in their criticism against the new Soviet leadership proclaimed themselves as 'anti-revisionist' and denounced the CPSU and the parties aligned with it as revisionist "capitalist-roaders." The Sino-Soviet Split resulted in divisions amongst communist parties around the world. Notably, the Party of Labour of Albania sided with the People's Republic of China. Effectively, the CPC under Mao's leadership became the rallying forces of a parallel international Communist tendency. The ideology of CPC, Marxism-Leninism-Mao Zedong Thought (generally referred to as 'Maoism'), was adopted by many of these groups.[තහවුරු කරන්න]

After Mao's death and his replacement by Deng Xiaoping, the international Maoist movement diverged. One sector accepted the new leadership in China; a second renounced the new leadership and reaffirmed their commitment to Mao's legacy; and a third renounced Maoism altogether and aligned with Albania.[තහවුරු කරන්න]

Hoxhaism[සංස්කරණය]

ගොනුව:Hoxhaposter.jpg
This poster shows Hoxha continuing the path set by Marx, Engels, Lenin and Stalin.

Another variant of anti-revisionist Marxism-Leninism appeared after the ideological row between the Communist Party of China and the Party of Labour of Albania in 1978. The Albanians rallied a new separate international tendency. This tendency would demarcate itself by a strict defense of the legacy of Joseph Stalin and fierce criticism of virtually all other Communist groupings as revisionism. Critical of the United States, Soviet Union, and China, Enver Hoxha declared the latter two to be social-imperialist and condemned the Soviet invasion of Czechoslovakia by withdrawing from the Warsaw Pact in response. Hoxha declared Albania to be the world's only socialist state after 1978. The Albanians were able to win over a large share of the Maoists, mainly in Latin America such as the Popular Liberation Army, but also had a significant international following in general. This tendency has occasionally been labeled as 'Hoxhaism' after him.

After the fall of the Communist government in Albania, the pro-Albanian parties are grouped around an international conference and the publication 'Unity and Struggle'.

Titoism[සංස්කරණය]

Elements of Titoism are characterized by policies and practices based on the principle that in each country, the means of attaining ultimate communist goals must be dictated by the conditions of that particular country, rather than by a pattern set in another country. During Tito’s era, this specifically meant that the communist goal should be pursued independently of (and often in opposition to) the policies of the සෝවියට් සංගමය.

The term was originally meant as a pejorative, and was labeled by Moscow as a heresy during the period of tensions between the Soviet Union and Yugoslavia known as the Informbiro period from 1948 to 1955.

Unlike the rest of East Europe, which fell under Stalin's influence post-දෙවන ලෝක යුද්ධය, Yugoslavia, due to the strong leadership of Marshal Tito and the fact that the Yugoslav Partisans liberated Yugoslavia with only limited help from the Red Army, remained independent from Moscow. It became the only country in the Balkans to resist pressure from Moscow to join the Warsaw Pact and remained "socialist, but independent" right up until the collapse of Soviet socialism in the late 1980s and early 1990s. Throughout his time in office, Tito prided himself on Yugoslavia's independence from Russia, with Yugoslavia never accepting full membership of the Comecon and Tito's open rejection of many aspects of Stalinism as the most obvious manifestations of this.

Eurocommunism[සංස්කරණය]

Since the early 1970s, the term Eurocommunism was used to refer to moderate, reformist Communist parties in western Europe. These parties did not support the Soviet Union and denounced its policies. Such parties were politically active and electorally significant in Italy (PCI), ප්‍රංශය (PCF), and ස්පාඤ්ඤය (PCE).[3]

Council communism[සංස්කරණය]

Council communism is a far-left movement originating in ජර්මනිය and the Netherlands in the 1920s. Its primary organization was the ජර්මානු කොමියුනිස්ට් කම්කරු පක්ෂය (KAPD). Council communism continues today as a theoretical and activist position within both left-wing Marxism and libertarian socialism.

The central argument of council communism, in contrast to those of social democracy and Leninist Communism, is that democratic workers' councils arising in the factories and municipalities are the natural form of working class organisation and governmental power. This view is opposed to both the reformist and the Leninist ideologies, with their stress on, respectively, parliaments and institutional government (i.e., by applying social reforms), on the one hand, and vanguard parties and participative democratic centralism on the other).

The core principle of council communism is that the government and the economy should be managed by workers' councils composed of delegates elected at workplaces and recallable at any moment. As such, council communists oppose state-run authoritarian "State socialism"/"State capitalism". They also oppose the idea of a "revolutionary party", since council communists believe that a revolution led by a party will necessarily produce a party dictatorship. Council communists support a worker's democracy, which they want to produce through a federation of workers' councils. Council communism (and other types of "anti-authoritarian and Anti-leninist Marxism" such as Autonomism) are often viewed as being similar to Anarchism because they criticize Leninist ideologies for being authoritarian and reject the idea of a vanguard party.

Juche[සංස්කරණය]

In 1992, Juche replaced Marxism-Leninism in the revised North Korean constitution as the official state ideology, this being a response to the Sino-Soviet split. Juche was originally defined as a creative application of Marxism-Leninism, but after the 1991 collapse of the සෝවියට් සංගමය (North Korea’s greatest economic benefactor), all reference to Marxism-Leninism was dropped in the revised 1998 constitution. The establishment of the Songun doctrine in the mid-1990s has formally designated the military, not the proletariat or working class, as the main revolutionary force in North Korea.

According to Kim Jong-il's On the Juche Idea, the application of Juche in state policy entails the following:

  1. The people must have independence (chajusong) in thought and politics, economic self-sufficiency, and self-reliance in defense.
  2. Policy must reflect the will and aspirations of the masses and employ them fully in revolution and construction.
  3. Methods of revolution and construction must be suitable to the situation of the country.
  4. The most important work of revolution and construction is molding people ideologically as communists and mobilizing them to constructive action.

Non-Marxist schools[සංස්කරණය]

The dominant forms of communism, such as Leninism, Trotskyism and Maoism, are based on Marxism, but non-Marxist versions of communism (such as Christian communism and anarchist communism) also exist and are growing in importance since the fall of the Soviet Union.

Anarcho-communism[සංස්කරණය]

Some of Marx's contemporaries espoused similar ideas, but differed in their views of how to reach to a classless society. Following the split between those associated with Marx and Mikhail Bakunin at the First International, the anarchists formed the International Workers Association.[17] Anarchists argued that capitalism and the state were inseparable and that one could not be abolished without the other. Anarchist-communists such as Peter Kropotkin theorized an immediate transition to one society with no classes. Anarcho-syndicalism became one of the dominant forms of anarchist organization, arguing that labor unions, as opposed to Communist parties, are the organizations that can change society. Consequently, many anarchists have been in opposition to Marxist communism to this day.[තහවුරු කරන්න]

Christian communism[සංස්කරණය]

Christian communism is a form of religious communism centered on Christianity. It is a theological and political theory based upon the view that the teachings of Jesus Christ urge Christians to support communism as the ideal social system. Christian communists trace the origins of their practice to teachings in the New Testament, such as this one from Acts of the Apostles at chapter 2 and verses 42, 44, and 45:

42 And they continued stedfastly in the apostles' doctrine and in fellowship [...] 44 And all that believed were together, and had all things in common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. (King James Version)

Christian communism can be seen as a radical form of Christian socialism. Also, due to the fact that many Christian communists have formed independent stateless communes in the past, there is also a link between Christian communism and Christian anarchism. Christian communists may or may not agree with various parts of Marxism.

Christian communists also share some of the political goals of Marxists, for example replacing capitalism with socialism, which should in turn be followed by communism at a later point in the future. However, Christian communists sometimes disagree with Marxists (and particularly with Leninists) on the way a socialist or communist society should be organized.

History[සංස්කරණය]

Early communism[සංස්කරණය]

Karl Heinrich Marx saw primitive communism as the original, hunter-gatherer state of humankind from which it arose. For Marx, only after humanity was capable of producing surplus, did private property develop.[තහවුරු කරන්න]

In the history of Western thought, certain elements of the idea of a society based on common ownership of property can be traced back to ancient times .[3] Examples include the Spartacus slave revolt in Rome.[18] The fifth century Mazdak movement in what is now Iran has been described as "communistic" for challenging the enormous privileges of the noble classes and the clergy, criticizing the institution of private property and for striving for an egalitarian society.[19]

At one time or another, various small communist communities existed, generally under the inspiration of Scripture.[20] In the medieval Christian church, for example, some monastic communities and religious orders shared their land and other property. (See religious communism and Christian communism) These groups often believed that concern with private property was a distraction from religious service to God and neighbor.[3]

Communist thought has also been traced back to the work of 16th century English writer Thomas More. In his treatise Utopia (1516), More portrayed a society based on common ownership of property, whose rulers administered it through the application of reason.[3] In the 17th century, communist thought arguably surfaced again in England. In 17th century England, a Puritan religious group known as the Diggers advocated the abolition of private ownership of land.[තහවුරු කරන්න] Eduard Bernstein, in his 1895 Cromwell and Communism[21] argued that several groupings in the English Civil War, especially the Diggers espoused clear communistic, agrarian ideals, and that Oliver Cromwell's attitude to these groups was at best ambivalent and often hostile.[22]

Criticism of the idea of private property continued into the Age of Enlightenment of the 18th century, through such thinkers as Jean Jacques Rousseau in ප්‍රංශය.[3] Later, following the upheaval of the French Revolution, communism emerged as a political doctrine.[23] François Noël Babeuf, in particular, espoused the goals of common ownership of land and total economic and political equality among citizens.[3]

Various social reformers in the early 19th century founded communities based on common ownership. But unlike many previous communist communities, they replaced the religious emphasis with a rational and philanthropic basis.[20] Notable among them were Robert Owen, who founded New Harmony in Indiana (1825), and Charles Fourier, whose followers organized other settlements in the United States such as Brook Farm (1841–47).[20] Later in the 19th century, Karl Marx described these social reformers as "utopian socialists" to contrast them with his program of "scientific socialism" (a term coined by Friedrich Engels). Other writers described by Marx as "utopian socialists" included Saint-Simon.

In its modern form, communism grew out of the socialist movement of 19th century Europe.[3] As the Industrial Revolution advanced, socialist critics blamed capitalism for the misery of the proletariat  — a new class of urban factory workers who labored under often-hazardous conditions. Foremost among these critics were the German philosopher Karl Marx and his associate Friedrich Engels. In 1848, Marx and Engels offered a new definition of communism and popularized the term in their famous pamphlet The Communist Manifesto.[20] Engels, who lived in Manchester, observed the organization of the Chartist movement (see History of British socialism), while Marx departed from his university comrades to meet the proletariat in ප්‍රංශය and ජර්මනිය.[තහවුරු කරන්න]

Growth of modern communism[සංස්කරණය]

Vladimir Lenin, following his return to Petrograd.

In the late 19th century, Russian Marxism developed a distinct character. The first major figure of Russian Marxism was Georgi Plekhanov. Underlying the work of Plekhanov was the assumption that Russia, less urbanized and industrialized than Western Europe, had many years to go before society would be ready for proletarian revolution to occur, and a transitional period of a bourgeois democratic regime would be required to replace Tsarism with a socialist and later communist society. (EB)

In Russia, the 1917 October Revolution was the first time any party with an avowedly Marxist orientation, in this case the Bolshevik Party, seized state power. The assumption of state power by the Bolsheviks generated a great deal of practical and theoretical debate within the Marxist movement. Marx predicted that socialism and communism would be built upon foundations laid by the most advanced capitalist development. Russia, however, was one of the poorest countries in Europe with an enormous, largely illiterate peasantry and a minority of industrial workers. Marx had explicitly stated that Russia might be able to skip the stage of bourgeoisie capitalism.[24] Other socialists also believed that a Russian revolution could be the precursor of workers' revolutions in the West.

The moderate Mensheviks opposed Lenin's Bolshevik plan for socialist revolution before capitalism was more fully developed. The Bolsheviks' successful rise to power was based upon the slogans "peace, bread, and land" and "All power to the Soviets", slogans which tapped the massive public desire for an end to Russian involvement in the පළමුවන ලෝක යුද්ධය, the peasants' demand for land reform, and popular support for the Soviets.[තහවුරු කරන්න]

The usage of the terms "communism" and "socialism" shifted after 1917, when the Bolsheviks changed their name to the Communist Party and installed a single party regime devoted to the implementation of socialist policies under Leninism.[තහවුරු කරන්න] The Second International had dissolved in 1916 over national divisions, as the separate national parties that composed it did not maintain a unified front against the යුද්ධය, instead generally supporting their respective nation's role. Lenin thus created the Third International (Comintern) in 1919 and sent the Twenty-one Conditions, which included democratic centralism, to all European socialist parties willing to adhere. In ප්‍රංශය, for example, the majority of the SFIO socialist party split in 1921 to form the SFIC (French Section of the Communist International).[තහවුරු කරන්න] Henceforth, the term "Communism" was applied to the objective of the parties founded under the umbrella of the Comintern. Their program called for the uniting of workers of the world for revolution, which would be followed by the establishment of a dictatorship of the proletariat as well as the development of a socialist economy. Ultimately, if their program held, there would develop a harmonious classless society, with the withering away of the state.[තහවුරු කරන්න]

A map of countries who declared themselves to be socialist states under the Marxist-Leninist or Maoist definition (in other words, "communist states") at some point in their history. The map uses present-day borders.

During the Russian Civil War (1918–1922), the Bolsheviks nationalized all productive property and imposed a policy of war communism, which put factories and railroads under strict government control, collected and rationed food, and introduced some bourgeois management of industry. After three years of war and the 1921 Kronstadt rebellion, Lenin declared the New Economic Policy (NEP) in 1921, which was to give a "limited place for a limited time to capitalism." The NEP lasted until 1928, when Joseph Stalin achieved party leadership, and the introduction of the first Five Year Plan spelled the end of it. Following the Russian Civil War, the Bolsheviks formed in 1922 the Union of Soviet Socialist Republics (USSR), or සෝවියට් සංගමය, from the former Russian Empire.

Following Lenin's democratic centralism, the Communist parties were organized on a hierarchical basis, with active cells of members as the broad base; they were made up only of elite cadres approved by higher members of the party as being reliable and completely subject to party discipline.[25]

After දෙවන ලෝක යුද්ධය, Communists consolidated power in Eastern Europe, and in 1949, the Communist Party of China (CPC) led by Mao Zedong established the People's Republic of China, which would later follow its own ideological path of Communist development.[තහවුරු කරන්න] Cuba, North Korea, Vietnam, Laos, Cambodia, Angola, and Mozambique were among the other countries in the Third World that adopted or imposed a pro-Communist government at some point. Although never formally unified as a single political entity, by the early 1980s almost one-third of the world's population lived in Communist states, including the former සෝවියට් සංගමය and People's Republic of China. By comparison, the බ්‍රිතාන්‍ය අධිරාජ්‍යය had ruled up to one-quarter of the world's population at its greatest extent.[26]

Communist states such as Soviet Union and China succeeded in becoming industrial and technological powers, challenging the capitalists' powers in the arms race and space race and military conflicts.

Cold War years[සංස්කරණය]

USSR postage stamp depicting the communist state launching the first artificial satellite Sputnik 1.

By virtue of the Soviet Union's victory in the Second World War in 1945, the Soviet Army had occupied nations in both Eastern Europe and East Asia; as a result, communism as a movement spread to many new countries. This expansion of communism both in Europe and Asia gave rise to a few different branches of its own, such as Maoism.[තහවුරු කරන්න]

Communism had been vastly strengthened by the winning of many new nations into the sphere of Soviet influence and strength in Eastern Europe. Governments modeled on Soviet Communism took power with Soviet assistance in Bulgaria, Czechoslovakia, නැගෙනහිර ජර්මනිය, Poland, Hungary and Romania. A Communist government was also created under Marshal Tito in Yugoslavia, but Tito's independent policies led to the expulsion of Yugoslavia from the Cominform, which had replaced the Comintern. Titoism, a new branch in the world communist movement, was labeled deviationist. Albania also became an independent Communist nation after දෙවන ලෝක යුද්ධය.[තහවුරු කරන්න]

By 1950, the Chinese Communists held all of Mainland China, thus controlling the most populous nation in the world. Other areas where rising Communist strength provoked dissension and in some cases led to actual fighting through conventional and guerrilla warfare include the Korean War, Laos, many nations of the මැද පෙරදිග and Africa, and notably succeeded in the case of the Vietnam War against the military power of the United States and its allies. With varying degrees of success, Communists attempted to unite with nationalist and socialist forces against what they saw as Western imperialism in these poor countries.

Fear of communism[සංස්කරණය]

A 1947 propaganda book published by the Catechetical Guild Educational Society "warning of the dangers" of a Communist takeover.

With the exception of the Soviet Union's, China's and the Italian resistance movement's involvement in දෙවන ලෝක යුද්ධය, communism was seen as a rival, and a threat to western democracies and capitalism for most of the twentieth century.[3] This rivalry peaked during the Cold War, as the world's two remaining superpowers, the United States and the Soviet Union, polarized the world into two camps of nations (characterized in the West as "The Free World" vs. "Behind the Iron Curtain"); supported the spread of their economic and political systems (capitalism and democracy vs. communism); strengthened their military power, developed new weapon systems and stockpiled nuclear weapons; competed with each other in space exploration; and even fought each other through proxy client nations.

Near the beginning of the Cold War, on February 9, 1950, Senator Joseph McCarthy from Wisconsin accused 205 Americans working in the State Department of being "card-carrying Communists".[27] The fear of communism in the U.S. spurred aggressive investigations and the red-baiting, blacklisting, jailing and deportation of people suspected of following Communist or other left-wing ideology. Many famous actors and writers were put on a "blacklist" from 1950 to 1954, which meant they would not be hired and would be subject to public disdain.[28]

After the collapse of the Soviet Union[සංස්කරණය]

This map shows the states which today are officially run by a Communist party alone: People's Republic of China, North Korea, Laos, Vietnam and Cuba.

In 1985, Mikhail Gorbachev became leader of the Soviet Union and relaxed central control, in accordance with reform policies of glasnost (openness) and perestroika (restructuring). The Soviet Union did not intervene as Poland, නැලෙනහිර ජර්මනිය, Czechoslovakia, Bulgaria, Romania, and Hungary all abandoned Communist rule by 1990. In 1991, the Soviet Union itself dissolved.

By the beginning of the 21st century, states controlled by Communist parties under a single-party system include the People's Republic of China, Cuba, Laos, North Korea, and Vietnam. Communist parties, or their descendant parties, remain politically important in many countries. President Vladimir Voronin of Moldova is a member of the Party of Communists of the Republic of Moldova, and President Dimitris Christofias of Cyprus is a member of the Progressive Party of Working People, but the countries are not run under single-party rule. In South Africa, the Communist Party is a partner in the ANC-led government. In India, communists lead the governments of three states, with a combined population of more than 115 million. In Nepal, communists hold a majority in the parliament.[29]

The People's Republic of China has reassessed many aspects of the Maoist legacy; and the People's Republic of China, Laos, Vietnam, and, to a far lesser degree, Cuba have reduced state control of the economy in order to stimulate growth. The People's Republic of China runs Special Economic Zones dedicated to market-oriented enterprise, free from central government control. Several other communist states have also attempted to implement market-based reforms, including Vietnam.

A tableau in a communist rally in Kerala, India, of a young farmer and worker.

Theories within Marxism as to why communism in Eastern Europe was not achieved after socialist revolutions pointed to such elements as the pressure of external capitalist states, the relative backwardness of the societies in which the revolutions occurred, and the emergence of a bureaucratic stratum or class that arrested or diverted the transition press in its own interests. (Scott and Marshall, 2005) Marxist critics of the Soviet Union, most notably Trotsky, referred to the Soviet system, along with other Communist states, as "degenerated" or "deformed workers' states", arguing that the Soviet system fell far short of Marx's communist ideal and he claimed the working class was politically dispossessed. The ruling stratum of the Soviet Union was held to be a bureaucratic caste, but not a new ruling class, despite their political control. Anarchists who adhere to Participatory economics claim that the Soviet Union became dominated by powerful intellectual elites who in a capitalist system coronate the proletariat’s labor on behalf of the bourgeoisie.

Non-Marxists, in contrast, have often applied the term to any society ruled by a Communist Party and to any party aspiring to create a society similar to such existing nation-states. In the social sciences, societies ruled by Communist Parties are distinct for their single party control and their socialist economic bases. While some social and political scientists applied the concept of "totalitarianism" to these societies, others identified possibilities for independent political activity within them,[30][31] and stressed their continued evolution up to the point of the dissolution of the Soviet Union and its allies in Eastern Europe during the late 1980s and early 1990s.[තහවුරු කරන්න]

Today, Marxist revolutionaries are conducting armed insurgencies in India, Philippines, Peru, Bangladesh, Iran, Turkey, and Colombia.

Criticism of communism[සංස්කරණය]

A diverse array of writers and political activists have published criticism of communism, such as:

Part of this criticism is on the policies adopted by one-party states ruled by Communist parties (known as "Communist states"). Critics are specially focused on their economic performance compared to market based economies. Their human rights records are thought to be responsible for the flight of refugees from communist states, and are alleged[who?] to be responsible for famines, purges and warfare resulting in deaths far in excess of previous empires, capitalist or Axis regimes.

Some writers, such as Courtois, argue that the actions of Communist states were the inevitable (though sometimes unintentional) result of Marxist principles;[32] thus, these authors present the events occurring in those countries, particularly under Stalin and Mao, as an argument against Marxism itself. Some critics were former Marxists, such as Wittfogel , who applied Marx's concept of "Oriental despotism" to Communist states such as the සෝවියට් සංගමය,[33] and Silone, Wright, Koestler (among other writers) who contributed essays to the book The God that Failed (the title refers not to the Christian God but to Marxism)[34]

There have also been more direct criticisms of Marxism, such as criticisms of the labor theory of value or Marx's predictions. Nevertheless, Communist parties outside of the Warsaw Pact, such as the Communist parties in Western Europe, Asia, Latin America, and Africa, differed greatly.

Economic criticisms of communal and/or government property are described under criticisms of socialism.

See also[සංස්කරණය]

Organizations and people
Schools of communism

References[සංස්කරණය]

Notes[සංස්කරණය]

  1. Morris, William (Englishයෙන්). News from nowhere. http://www.marxists.org/archive/morris/works/1890/nowhere/index.htm. Retrieved January 2008. 
  2. 2.0 2.1 2.2 2.3 "Communism". The Columbia Encyclopedia (6th ed.). 2007. http://www.bartleby.com/65/co/communism.html. 
  3. 3.0 3.1 3.2 3.3 3.4 3.5 3.6 3.7 3.8 3.9 Colton, Timothy J. (2007). "Communism". Microsoft Encarta Online Encyclopedia. http://encarta.msn.com/encyclopedia_761572241/Communism.html. 
  4. "Socialism." Columbia Electronic Encyclopedia. Columbia University Press. 03 Feb. 2008.<reference.com http://www.reference.com/browse/columbia/socialis>.
  5. "socialism." The American Heritage Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2004. 20 Apr. 2008. Dictionary.com
  6. "marxism." Dictionary.com Unabridged (v 1.1). Random House, Inc. 20 Apr. 2008 Dictionary.com
  7. Colton, Timothy J. (2007). "Communism". Microsoft Encarta Online Encyclopedia. http://encarta.msn.com/text_761572241___0/Communism.html. 
  8. Stephen Whitefield. "Communism." The Concise Oxford Dictionary of Politics. Ed. Iain McLean and Alistair McMillan. Oxford University Press, 2003.
  9. 9.0 9.1 9.2 McLean and McMillan, 2003.
  10. Ball and Dagger 118
  11. Terence Ball and Richard Dagger. "Political Ideologies and the Democratic Ideal." Pearson Education, Inc.:2006.
  12. Karl Marx, (1845). The German Ideology, Marx-Engels Institute, Moscow. ISBN 978-1-57392-258-6. Sources available at The German Ideology at www.marxists.org.
  13. "Marxism and the National Question"
  14. On Trotskyism
  15. Swedish FRP on anti-Marxist-Leninist dogmas of Trotskyism
  16. What's Your Line?
  17. Marshall, Peter. "Demanding the Impossible  — A History of Anarchism" p. 9. Fontana Press, London, 1993 ISBN 978-0-00-686245-1
  18. Historical Background for Spartacus
  19. The Cambridge History of Iran Volume 3, The Seleucid, Parthian and Sasanian Period, edited by Ehsan Yarshater, Parts 1 and 2, p1019, Cambridge University Press (1983)
  20. 20.0 20.1 20.2 20.3 "Communism." Encyclopædia Britannica. 2006. Encyclopædia Britannica Online.
  21. Eduard Bernstein: Cromwell and Communism (1895)
  22. Eduard Bernstein, (1895). Kommunistische und demokratisch-sozialistische Strömungen während der englischen Revolution, J.H.W. Dietz, Stuttgart. OCLC 36367345 Sources available at Eduard Bernstein: Cromwell and Communism (1895) at www.marxists.org.
  23. "Communism" A Dictionary of Sociology. John Scott and Gordon Marshall. Oxford University Press 2005. Oxford Reference Online. Oxford University Press.
  24. Marc Edelman, "Late Marx and the Russian road: Marx and the 'Peripheries of Capitalism'" - book reviews. Monthly Review, Dec., 1984. Late Marx and the Russian road: Marx and the "Peripheries of Capitalism." - book reviews Monthly Review Find Articles at BNET at www.findarticles.com.
  25. Norman Davies. "Communism" The Oxford Companion to World War II. Ed. I. C. B. Dear and M. R. D. Foot. Oxford University Press, 2001.
  26. Hildreth, Jeremy (2005-06-14). "The බ්‍රිතාන්‍ය අධිරාජ්‍යයේ Lessons for Our own". The Wall Street Journal. http://online.wsj.com/article/SB111870387824258558.html. 
  27. Adams, John G. (1983). Without Precedent. New York, N.Y.: W. W. Norton & Company. p. 285. ISBN 0-393-01616-1. 
  28. Georgakas, Dan (1992). "The Hollywood Blacklist". Encyclopedia of the American Left. University of Illinois Press. 
  29. Nepal's election The Maoists triumph Economist.com
  30. H. Gordon Skilling (April 1966). "Interest Groups and Communist Politics". World Politics 18 (3): 435–451. doi:10.2307/2009764. �UNIQ3ab34e171166e61b-HTMLCommentStrip7c7dfbc41ccbeb7000000002
  31. J. Arch Getty (1985). Origins of the Great Purges: The Soviet Communist Party Reconsidered: 1933–1938. Cambridge University Press. ISBN 978-0-521-33570-6. 
  32. Nicolas Werth, Karel Bartošek, Jean-Louis Panne, Jean-Louis Margolin, Andrzej Paczkowski, Stéphane Courtois, The Black Book of Communism: Crimes, Terror, Repression, Harvard University Press, 1999, hardcover, 858 pages, ISBN 978-0-674-07608-2
  33. Wittfogel, Karl Oriental Despotism, Vintage, 1981
  34. Crossman, Richard, ed., The God That Failed. Harper & Bros, 1949

(see Museum of Communism in Poland)

Further reading[සංස්කරණය]

External links[සංස්කරණය]

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