Liberty Forged

the State has no money of its own, so it has no power of its own. ` Nock

Socialism: Contradiction and exploitation.

Posted by Jesse on December 23, 2008

Proof that collectivism is slavery:

V.I. Lenin : The State

July 11, 1919

Whatever guise a republic may assume, however democratic it may be, if it is a bourgeois republic, if it retains private ownership of the land and factories, and if private capital keeps the whole of society in wage-slavery, that is, if the republic does not carry out what is proclaimed in the Programme of our Party and in the Soviet Constitution, then this state is a machine for the suppression of some people by others. And we shall place this machine in the hands of the class that is to overthrow the power of capital. We shall .reject all the old prejudices about the state meaning universal equality-for that is a fraud: as long as there is exploitation there cannot be equality. The landowner cannot be the equal of the worker, or the hungry man the equal of the full man. This machine called the state, before which people bowed in superstitious awe, believing the old tales that it means popular rule, tales which the proletariat declares to be a bourgeois lie-this machine the proletariat will smash. So far we have deprived the capitalists of this machine and have taken it over. We shall use this machine, or bludgeon, to destroy all exploitation. And when the possibility of exploitation no longer exists anywhere in the world, when there are no longer owners of land and owners of factories, and when there is no longer a situation in which some gorge while others starve, only when the possibility of this no longer exists shall we consign this machine to the scrap-heap. Then there will be no state and no exploitation. Such is the view of our Communist Party. I hope that we shall return to this subject in subsequent lectures, return to it again and again.


One simple question: How does Lenin justify the contradiction in his Programme?

  1. We shall reject all the old prejudices about the state meaning universal equality-for that is a fraud: as long as there is exploitation there cannot be equality.
  2. We shall use this machine, or bludgeon, to destroy all exploitation.


Human Action

Ludwig von Mises

“It is a fact that no paternal government, whether ancient or modern, ever shrank from regimenting its subjects minds, beliefs, and opinions. If one abolishes mans freedom to determine his own consumption, one takes all freedoms away.”

Once the principle is admitted that it is duty of government to protect the individual against his own foolishness, no serious objections can be advanced against further encroachments.”


“For a long time men failed to realize that the transition from the classical theory of value to the subjective theory of value was much more than the substitution of a more satisfactory theory of market exchange for a less satisfactory one. The general theory of choice and preference goes far beyond the horizon which encompassed the scope of economic problems as circumscribed by the economists from Cantillon, Hume, and Adam Smith down to John Stuart Mill. It is much more than merely a theory of the “economic side” of human endeavors and of man’s striving for commodities and an improvement in his material well-being. It is the science of every kind of human action. Choosing determines all human decisions. In making his choice man chooses not only between various material things and services. All human values are offered for option. All ends and all means, both material and ideal issues, the sublime and the base, the noble and the ignoble, are ranged in a single row and subjected to a decision which picks out one thing and sets aside another. Nothing that men aim at or want to avoid remains outside of this arrangement into a unique scale of gradation and preference. The modern theory of value widens the scientific horizon and enlarges the field of economic studies. Out of the political economy of the classical school emerges the general theory of human action, praxeology[1]. The economic or catallactic problems [2] are embedded in a more general science, and can no longer be severed from this connection. No treatment of economic problems proper can avoid starting from acts of choice; economics becomes a part, although the hitherto best elaborated part, of a more universal science, praxeology.”


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