The socialist political movement includes political philosophies that originated in the revolutionary movements of the mid-to-late 18th century and out of concern for the social problems that socialists associated with capitalism. By the late 19th century, after the work of Karl Marx and his collaborator Friedrich Engels, socialism had come to signify anti-capitalism and advocacy for a post-capitalist system based on some form of social ownership of the means of production. By the early 1920s, communism and social democracy had become the two dominant political tendencies within the international socialist movement, with socialism itself becoming the most influential secular movement of the 20th century. Many socialists also adopted the causes of other social movements, such as feminism, environmentalism, and progressivism. (Full article...)
Christian socialism generally refers to those on the Christian left whose politics are both Christian and socialist and who see these two things as being interconnected. This category can include Liberation theology and the doctrine of the social gospel. Christian socialists draw parallels between what some have characterized as the egalitarian and anti-establishment message of Jesus, who — according to Christian Gospel— spoke against the religious authorities of his time, and the egalitarian, anti-establishment, and sometimes anti-clerical message of most contemporary socialisms. Some Christian Socialists have gone as far as to become active Communists.
Image 6Soviet national income 1928–1987 growth in% based on estimates of the official statistical agency of the Soviet Union, the CIA and revised estimates by Grigorii Khanin (from Socialism)
Image 14"Is The World Turning Socialist?" An article by Allen D. Albert published in The Rotarian commenting on the rising popularity of socialism in the postwar era, January 1918 (from History of socialism)
Image 24Russian anarchist Mikhail Bakunin opposed the Marxist aim of dictatorship of the proletariat in favour of universal rebellion and allied himself with the federalists in the First International before his expulsion by the Marxists (from History of socialism)
Image 25New Harmony, a utopian attempt as proposed by Robert Owen (from Socialism)
Image 30The first anarchist journal to use the term libertarian was Le Libertaire, Journal du Mouvement Social, published in New York City between 1858 and 1861 by French libertarian communistJoseph Déjacque, the first recorded person to describe himself as libertarian. (from Socialism)
It would be foolish to believe that this criticism and the recognition that a post-utopian attitude to history has become objectively possible means that utopianism can be dismissed as a factor in the proletariat’s struggle for freedom. This is true only for those stages of class consciousness that have really achieved the unity of theory and practice described by Marx, the real and practical intervention of class consciousness in the course of history and hence the practical understanding of reification[disambiguation needed]. And this did not all happen at a single stroke and in a coherent manner. For there are not merely national and ‘social’ stages involved but there are also gradations within the class consciousness of workers in the same strata. The separation of economics from politics is the most revealing and also the most important instance of this. It appears that some sections of the proletariat have quite the right instincts as far as the economic struggle goes and can even raise them to the level of class consciousness. At the same time, ‘however, when it comes to political questions they manage to persist in a completely utopian point of view. It does not need to be emphasised that there is no question here of a mechanical duality. The utopian view of the function of politics must impinge dialectically on their views about economics and, in particular, on their notions about the economy as a totality (as, for example, in the Syndicalist theory of revolution). In the absence of a real understanding of the interaction between politics and economics a war against the whole economic system, to say nothing of its reorganisation, is quite out of the question.
The influence enjoyed even today by such completely utopian theories as those of Ballod or of guild-socialism shows the extent to which utopian thought is still prevalent, even at a level where the direct life-interests of the proletariat are most nearly concerned and where the present crisis makes it possible to read off from history the correct course of action to be followed.
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