By Guinevere Liberty Nell (auth.)
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Extra resources for Spontaneous Order and the Utopian Collective
Example text
It was their evidence, shown to the other party members, that they were true in their desire to build a new world and new man after the revolution: they were setting stones upon the path to that new world by changing themselves first. The morality of self-sacrifice and obedience to the party line, always putting the revolution above any individual or individual desire, was preparation for the new society that would be built on this basis. Although this morality has a certain glamor and idealistic attraction, arguably it also has a brutal aspect, a built-in sort of brutal side, which would be revealed if the people did not accept the program of the party, were unwilling to live their lives according to the new ethic, or were unwilling to give up their individualism.
Abundance would not be possible, and there would be no way to fill the “common pot” with the necessaries and goods the people expected. Edward Stanley Robertson (1891: 31), in arguments foreshadowing those of Friedrich von Hayek and of “complex adaptive systems” (CAS) theory,” wrote in 1891 about the complexity of economic systems. ” It might work, Robertson (1891: 36–37) conceded, “if we accept the hypothesis that the demand for any given object always remains nearly constant,” but there “is no article of consumption, not even bread itself, for which the demand does not vary from day to day,” he argued.
Revolutionary socialists must not advocate Jacobin power seizure, which was bound to produce tyranny. If they wanted to create a truly democratic socialist revolution, the only role for the revolutionary was education and propaganda: inciting the people to revolution by revealing to them the injustice they suffered and the path they should take to overcome it. The only problem was: what if the people rejected the socialists’ analysis? What if they saw benefits, and not exploitation and injustice, in capitalism?