Variants of communism have been developed throughout history, including anarchist communism, Marxist schools of thought, and religious communism, among others. Communism encompasses a variety of schools of thought, which broadly include Marxism, Leninism, and libertarian communism, as well as the political ideologies grouped around those. All of these different ideologies generally share the analysis that the current order of society stems from capitalism, its economic system, and mode of production, that in this system there are two major social classes, that the relationship between these two classes is exploitative, and that this situation can only ultimately be resolved through a social revolution. The two classes are the proletariat, who make up the majority of the population within society and must sell their labor power to survive, and the bourgeoisie, a small minority that derives profit from employing the working class through private ownership of the means of production. According to this analysis, a communist revolution would put the working class in power, and in turn establish common ownership of property, the primary element in the transformation of society towards a communist mode of production.
Problems of Peace and Socialism (Russian: Проблемы мира и социализма), often referred to by the name of its English-language edition World Marxist Review (WMR), was a joint theoretical and ideological magazine of communist and workers parties around the world. It existed for 32 years, until it closed down in June 1990. The offices of WMR were based in Prague, Czechoslovakia. Each edition of the magazine had a circulation of above half a million, being read in some 145 countries. At its height, WMR appeared in 41 languages, and editors from 69 communist parties around worked at its office in Prague. The master copy of the magazine was its Russian-language edition Problemy Mira i Sotsializma.
Bernard was a metal worker by profession. He joined the socialist movement when the First World War broke out. He became a leading figure in the leftwing faction of the Socialist Party, advocating affiliation to the Communist International. In January 1921, he took part in the founding of the Communist Party of Luxembourg and became the secretary of the Central Committee of the party. In May 1921, he became the party chairman.
Bernard was elected to parliament in the 1934 national election. He was the first Luxembourgian communist elected to parliament. He was, however, barred from occupying his seat by the centre-right majority, on the pretext that as a revolutionary Bernard could not swear on the Constitution.
...that Moscow City Hall, built in the 1890s to the tastes of the Russian bourgeoisie, was converted by Communists into the Central Lenin Museum after its rich interior decoration had been plastered over.
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1. The main defect of all hitherto-existing materialism — that of Feuerbach included — is that the Object, actuality, sensuousness, are conceived only in the form of the object, or of contemplation, but not as human sensuous activity, practice, not subjectively. Hence it happened that the active side, in opposition to materialism, was developed by idealism — but only abstractly, since, of course, idealism does not know real, sensuous activity as such. Feuerbach wants sensuous objects, differentiated from thought-objects, but he does not conceive human activity itself as objective activity. In The Essence of Christianity, he therefore regards the theoretical attitude as the only genuinely human attitude, while practice is conceived and defined only in its dirty-Jewish form of appearance. Hence he does not grasp the significance of ‘revolutionary’, of ‘practical-critical’, activity.
2. The question whether objective truth can be attributed to human thinking is not a question of theory but is a practical question. Man must prove the truth, i.e., the reality and power, the this-sidedness of his thinking, in practice. The dispute over the reality or non-reality of thinking which is isolated from practice is a purely scholastic question.
3. The materialist doctrine that men are products of circumstances and upbringing, and that, therefore, changed men are products of changed circumstances and changed upbringing, forgets that it is men who change circumstances and that the educator must himself be educated. Hence this doctrine is bound to divide society into two parts, one of which is superior to society. The coincidence of the changing of circumstances and of human activity or self-change can be conceived and rationally understood only as revolutionary practice.
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