At the Fabian sponsored Labour leadership hustings held last month, Emma Burnell asked the $64,000 question to the candidates, with the chair Gaby Hinscliff challenging them to answer the question in one line: what does socialism mean to you?
The results were not necessarily to be expected.
David Miliband was most indirect, admitting he was happy with the words ‘democratic socialism’ on his membership card, clearly uncomfortable with aligning himself with it; Ed Balls laboured over “collective action” and having no truck with ridding the state, unlike the right who will do anything to resist responsibility; Ed Miliband took the line that socialism is more about being able to criticise and challenge capitalism than actually getting rid of it; Andy Burnham told us he has ‘socialism of the heart’ while Dianne Abbott noted socialism standing with the voiceless and the powerless.
What was to be expected, however, on asking more than one person what socialism means, is the range of different meanings socialism is given. To dispel this myth, it should be reminded that socialism actually means something, and worryingly it wasn’t captured by the potential leaders of the Labour party in their allocated one line answer, nor since.
To find that meaning, a good base is GDH Cole’s World Socialism Restated – a pamphlet published by the Fabian Society in 1956. Cole was an English political theorist, socialist, long-time member of the Fabians, and in 1944 became the first Professor of Social and Political Theory at Oxford – a position later taken over by the great Isaiah Berlin.
Socialism, says Cole, is not something that is historically necessary or determined “but is the embodiment of a social order which all decent men and women ought to want” (p. 5). He reminds us here that socialism is not realised in society mechanically or automatically; one can not expect to see its genesis with our hands on our heads, it must be matched by people demonstrating its urgency and necessity in a world with such disproportionate ownership and empowerment.
Cole’s point here highlights two further things about socialism: that it is the “embodiment” of a social order, and that all people “ought to want it”. Socialism is an embodiment of a social order inasmuch as people are engaged in creating that social order. It is not an order inasmuch as orders keep people in check, but rather the opposite, that people keep the order in check; socialism forms a people centred society.
Cole’s use of “ought” is telling as well; people have not always wanted this social order. Describing these people has always been a point of contention among the left. Are they under a false consciousness, are they displaying bad faith, is it a free choice of men to reject socialism? Cole saw just as well in his day, as we do in ours, that times of plenty in a capitalist society can be joyous. Lending is raised, credit is encouraged, people are spending money, businesses are getting rich, the public sector is spending money, employment is higher and rectifying gaps between rich and poor can be put further to the back-burner. Socialism should not be the enemy of boom, but it must be the enemy of bust, and it is demonstrably so that bust is a product of boom.
The conduct of the financial services in times of plenty produces the conditions in which bust occur. But this is not a problem of the private sector alone, the public sector, too, has been consumed by a delusion to think the coffers will never run dry.
Socialism recognises the need for long term economic stability, which relies so much on central planning – though this should not be confused with the centralisation of everything, or at all with democratic centralism. It beggars belief that the UK economy currently is largely planned (much to the surprise of some hyperbolic critics of capitalism; it is not allowed to run totally free, sometimes governments in mixed economies are complicit in financial travesties. It is important for socialists to recognise this in order to apply correct analysis of the economic system), and is at the beck and call of an independent ombudsman, but quite what they are doing is beyond me (although, the cynic within me suspects that it is not equilibrium and stability that they want, or are paid to keep tab on, but growth, of which I shall now continue).
A capitalist economy promises two things: growth and recession, but it is wrong to assume that since with recession follows job losses that, equally, with growth what follows is fuller employment. Growth can often have too much influence on the conduct taken with spending, which cannot then be matched when the inevitable financial slope takes place. Yet, growth is the holy grail for governments who are running for re-election, as austerity is for the parties running against them. This mere politicking is not recognised in socialism, it is not the proper way in which government ought to operate, which is why it would be ruled out, but this perception is not unique to socialism alone. What is unique to socialism, however, is the way in which production is organised.
“The essence of socialism” so argues Cole, “is not state management or bureaucratic control … but the elimination of the claim of capital-owners to levy tolls on producers and consumers, so as to constitute an exploiting class” (p. 28). One way to ensure this in a socialist society is by enabling the producers themselves to be instrumental in the management of work. The British Labour government of 1945-50 had nationalised coal mines, inland transport, civil aviation, electricity and gas supplies. Furthermore they introduced forms of joint consultation between management and workers represented by trade unions.
This, plainly put, is socialistic. But there is a catch. Cole notes that there were “no fundamental change[s] … in the position of the workers in these industries or in pricing and production policies” as a result of nationalisation. To use another example, something even those on the right are comfortable talking about; in order that front-line public sector workers – such as teachers, nurses, social workers etc – enjoy job satisfaction and employment equality, a good deal of empowerment must be bestowed upon them, but these are empty words unless matched with a great many other things; creativity in work, key decision maker on things in work that affect them – and outside work – wealth equality, equal standing in society.
Those latter points could realistically be founded in capitalist society, and indeed such thinkers as Phillip Blond (as much as many on the left attack, ignore or fail to get past his lousy use of philosophy) who argue for a society based on ownership at the front in a capitalist society attempt to demonstrate this (the problem with Blond for me is not necessarily that he fails to see inequality inherent to capitalism – he makes no bones about supporting hierarchical systems – but rather his fractured idea of the role of the state. For him socialism is the sum total of state management and bureaucratic control, which is a grave error that even leftists need be reminded of). But to curb a financial model that concentrates wealth in few pockets, a socialistic programme of nationalisation and worker empowerment is a necessary requirement.
Inside a mixed economy, to pretend that capitalism itself is not capable of limited empowering of the working class is as mistaken as saying socialism is merely having a welfare state and a public sector (which should say more about the word empowerment, which, as stated, if not matched with other elements, is empty). Capitalism concentrates capital, that is all it does, and if that wealth was concentrated among the working class alone that would still be a capitalist programme. What socialists should oppose about capitalism is not its potential to do things or contain things that socialism would keep (the welfare state for example) but the ideology of concentrating wealth itself, and the lies that some of its proponents spin to keep everything the way it is, such as the capital flight argument. A socialist economy would disperse wealth and production would be geared far more in the workers’ favour.
From the subject of what in capitalist society is useful to socialism, socialists must identify what in parliamentary democracy is useful. Here Cole is at his most interesting and divisive. He says:
Living in Great Britain, I was never in doubt that there were elements in the existing society which, far from wishing to destroy, I must wish to carry over intact into the new society and to develop further rather than to replace … I can see why Lenin felt as he did about Tsarist Russia; but I cannot, and never could, feel the same way about Great Britain” (pp. 6-7)
Cole states outright that he is a revolutionary socialist, but accepts that his choice of words might bring up connotations he would rather steer clear of. “[I]t is all too easy for those who follow [the parliamentary road to socialism] to abandon the quest for socialism and to rest content with such advances towards the welfare state” (p.7) and of course, as Cole put it, “socialism means … much more than a welfare state … [it] connotes equality, not necessarily in the sense of absolute equality of incomes, but in that of a cessation of class-distinction” (p.7) – though in spite of how this might sound, I’m in little doubt that Cole would have supported a high pay campaign, since tensions between rich and poor cannot be ignored simply as different to class struggle.
What Cole sees as revolutionary, as opposed to reformist, about his socialism is that it is people-centred, not reliant on violence or parliament reform alone. For him, the reformist position is too complacent and half-hearted, yet communism is entirely “inappropriate to British conditions and to those other countries in which the parliamentary road was open and freedom of speech and organisation were largely present” (p.8).
Cole calls for solidarity with communist workers in “backward” countries to organise against the capitalist class, and as stated would have stood beside Lenin in Tsarist Russia, but takes the opinion that a socialist society is far more organised society than that a communist one promotes. It is an interesting position, made in distinction to many today who would call themselves socialists, and seemingly more in line with those who appeal to a more liberal/left wing position of parliamentary reform.
But what Cole calls for is honesty among the socialists, about the benefits to be drawn from advanced countries and standards to which the working class can expect from them. If these standards are not met then we ought not to deride advanced countries for this, but those who are in charge of them. Cole identifies derision of the west as a grave flaw by many on the left, usually erroneously appealed to under the banner of anti-capitalism, and I also call this for socialism today.
Socialism in this sense is not a society which should hold a mirror to those of liberal democracies, capitalist or mixed economies, and do exactly the opposite. The lesson from Cole today is most apt; socialism does draw upon elements that could feasibly be achieved inside societies different to socialist ones, but is itself the embodiment of a social order which should benefit all men and women, a social order which mixes fair productive forces with worker power and a social order that doesn’t stop at a programme of nationalisation, but continues to break down relations in society based entirely on class and class-distinction.
Socialism is what it is; you’re either with us or not, and the Labour party could do with returning to it, because from looking at the calibre of the leader contenders, there is left a lot to be desired.
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