>Tully, I say this with less malice than it might convey: "Scratch a hippie,
>find a Republican." Don't get me wrong. I like a lot about the hippie
>sensibility. But based on my years living in Eugene, Oregon, this statement
>is one I stand by, and you tend to confirm it.
>
>Yes, corporate capitalism presents entirely new dangers, many of which are
>possible end-times issues. But return to smallness is not the answer
>economically any more than return to the 1950s is the answer for "family
>values." If we are to save the world from war, ecological disaster,
>poverty, and cultural decay, we need more, not less, centralization of
>leading institutions. That's just a fact, hippies or no hippies. And Doug
>is right about the economic aspect. Small businesses in certain areas with
>certain rules (e.g., universal HC, livable minimum wages, etc.) are great
>secondary institutions. As primary ones, they stink.
You didn't address the "deadbeats" comment!
this is worth reading again:
The socialist and communist systems, properly so called, those of Saint-Simon <http://www.anu.edu.au/polsci/marx/classics/manifesto.html#c3r5>[5], Fourier <http://www.anu.edu.au/polsci/marx/classics/manifesto.html#c3r6>[6], Owen <http://www.anu.edu.au/polsci/marx/classics/manifesto.html#c3r7>[7], and others, spring into existence in the early undeveloped period, described above, of the struggle between proletariat and bourgeoisie (see Section 1. Bourgeois and Proletarians).
The founders of these systems see, indeed, the class antagonisms, as well as the action of the decomposing elements in the prevailing form of society. But the proletariat, as yet in its infancy, offers to them the spectacle of a class without any historical initiative or any independent political movement.
Since the development of class antagonism keeps even pace with the development of industry, the economic situation, as they find it, does not as yet offer to them the material conditions for the emancipation of the proletariat. They therefore search after a new social science, after new social laws, that are to create these conditions.
Historical action is to yield to their personal inventive action; historically created conditions of emancipation to fantastic ones; and the gradual, spontaneous class organization of the proletariat to an organization of society especially contrived by these inventors. Future history resolves itself, in their eyes, into the propaganda and the practical carrying out of their social plans.
In the formation of their plans, they are conscious of caring chiefly for the interests of the working class, as being the most suffering class. Only from the point of view of being the most suffering class does the proletariat exist for them.
The undeveloped state of the class struggle, as well as their own surroundings, causes Socialists of this kind to consider themselves far superior to all class antagonisms. They want to improve the condition of every member of society, even that of the most favored. Hence, they habitually appeal to society at large, without the distinction of class; nay, by preference, to the ruling class. For how can people when once they understand their system, fail to see in it the best possible plan of the best possible state of society?
Hence, they reject all political, and especially all revolutionary action; they wish to attain their ends by peaceful means, necessarily doomed to failure, and by the force of example, to pave the way for the new social gospel.
Such fantastic pictures of future society, painted at a time when the proletariat is still in a very undeveloped state and has but a fantastic conception of its own position, correspond with the first instinctive yearnings of that class for a general reconstruction of society.
But these socialist and communist publications contain also a critical element. They attack every principle of existing society. Hence, they are full of the most valuable materials for the enlightenment of the working class. The practical measures proposed in them -- such as the abolition of the distinction between town and country, of the family, of the carrying on of industries for the account of private individuals, and of the wage system, the proclamation of social harmony, the conversion of the function of the state into a more superintendence of production -- all these proposals point solely to the disappearance of class antagonisms which were, at that time, only just cropping up, and which, in these publications, are recognized in their earliest indistinct and undefined forms only. These proposals, therefore, are of a purely utopian character.
The significance of critical-utopian socialism and communism bears an inverse relation to historical development. In proportion as the modern class struggle develops and takes definite shape, this fantastic standing apart from the contest, these fantastic attacks on it, lose all practical value and all theoretical justifications. Therefore, although the originators of these systems were, in many respects, revolutionary, their disciples have, in every case, formed mere reactionary sects. They hold fast by the original views of their masters, in opposition to the progressive historical development of the proletariat. They, therefore, endeavor, and that consistently, to deaden the class struggle and to reconcile the class antagonisms. They still dream of experimental realization of their social utopias, of founding isolated phalansteres, of establishing "Home Colonies", or setting up a "Little Icaria" <http://www.anu.edu.au/polsci/marx/classics/manifesto.html#c3r8>[8] -- pocket editions of the New Jerusalem -- and to realize all these castles in the air, they are compelled to appeal to the feelings and purses of the bourgeois. By degrees, they sink into the category of the reactionary conservative socialists depicted above, differing from these only by more systematic pedantry, and by their fanatical and superstitious belief in the miraculous effects of their social science.
They, therefore, violently oppose all political action on the part of the working class; such action, according to them, can only result from blind unbelief in the new gospel.
The Owenites in England, and the Fourierists in France, respectively, oppose the Chartists and the Reformistes. http://www.anu.edu.au/polsci/marx/classics/manifesto.html