Socialism. Людвиг фон Мизес

of Socialism follows the line of the investigation of this book.

      The arguments by which I demonstrated that, in a socialist community, economic calculation would not be possible have attracted especially wide notice. Two years before the appearance of the first edition of my book I published this section of my investigations in the Archiv für Sozialwissenschaft (Vol. XLVII, No. I),^** where it is worded almost exactly as in both editions of the present work. The problem, which had scarcely been touched before, at once roused lively discussion in German-speaking countries and abroad. It may truly be said that the discussion is now closed; there is today hardly any opposition to my contention.

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      Shortly after the first edition appeared, Heinrich Herkner, chief of the Socialists of the Chair (“Kathedersozialisten”) in succession to Gustav Schmoller, published an essay which in all essentials supported my criticism of Socialism.¹ His remarks raised quite a storm amongst German socialists and their literary followings. Thus there arose, in the midst of the catastrophic struggle in the Ruhr and the hyper-inflation, a controversy which speedily became known as the crisis of the “Social Reform Policy.” The result of the controversy was indeed meagre. The “sterility” of socialist thought, to which an ardent socialist had drawn attention, was especially apparent on this occasion.² Of the good results that can be obtained by an unprejudiced scientific study of the problems of Socialism there is proof in the admirable works of Pohle, Adolf Weber, Röpke, Halm, Sulzbach, Brutzkus, Robbins, Hutt, Withers, Benn, and others.

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      But scientific inquiry into the problems of Socialism is not enough. We must also break down the wall of prejudice which at present blocks the way to an unbiased scrutiny of these problems. Any advocate of socialistic measures is looked upon as the friend of the Good, the Noble, and the Moral, as a disinterested pioneer of necessary reforms, in short, as a man who unselfishly serves his own people and all humanity, and above all as a zealous and courageous seeker after truth. But let anyone measure Socialism by the standards of scientific reasoning, and he at once becomes a champion of the evil principle, a mercenary serving the egotistical interests of a class, a menace to the welfare of the community, an ignoramus outside the pale. For the most curious thing about this way of thinking is that it regards the question, whether Socialism or Capitalism will better serve the public welfare, as settled in advance—to the effect, naturally, that Socialism is considered as good and Capitalism as evil—whereas in fact of course only by a scientific inquiry could the matter be decided. The results of economic investigations are met, not with arguments, but with that “moral pathos,” which we find in the invitation to the Eisenach Congress^* in 1872 and on which Socialists and Etatists always fall back, because they can find no answer to the criticism to which science subjects their doctrines.

      The older Liberalism, based on the classical political economy, maintained that the material position of the whole of the wage-earning classes could only be permanently raised by an increase of capital, and this none but capitalist society based on private ownership of the means of production can guarantee to find. Modern subjective economics has strengthened and confirmed the basis of the view by its theory of wages. Here modern Liberalism agrees entirely with the older school. Socialism, however, believes that the socialization of the means of production is a system which would bring wealth to all. These conflicting views must be examined in the light of sober science: righteous indignation and jeremiads take us nowhere.

      It is true that Socialism is today an article of faith for many, perhaps for most of its adherents. But scientific criticism has no nobler task than to shatter false beliefs.

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      To protect the socialist ideal from the crushing effects of such criticism, attempts have recently been made to improve upon the accepted definition of the concept “Socialism.” My own definition of Socialism, as a policy which

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      aims at constructing a society in which the means of production are socialized, is in agreement with all that scientists have written on the subject. I submit that one must be historically blind not to see that this and nothing else is what has stood for Socialism for the past hundred years, and that it is in this sense that the great socialist movement was and is socialistic. But why quarrel over the wording of it! If anyone likes to call a social ideal which retains private ownership in the means of production socialistic, why, let him! A man may call a cat a dog and the sun the moon if it pleases him. But such a reversal of the usual terminology, which everyone understands, does no good and only creates misunderstandings. The problem which here confronts us is the socialization of ownership in the means of production, i.e. the very problem over which a worldwide and bitter struggle has been waged now for a century, the problem (above all others) of our epoch.

      One cannot evade this defining of Socialism by asserting that the concept Socialism includes other things besides the socialization of the means of production: by saying, for example, that we are actuated by certain special motives when we are socialists, or that there is a second aim—perhaps a purely religious concept bound up with it. Supporters of Socialism hold that the only brand worthy the name is that which desires socialization of the means of production for “noble” motives. Others, who pass for opponents of Socialism, will have it that nationalization of the means of production desired from “ignoble” motives only, has to be styled Socialism also. Religious socialists say that genuine Socialism is bound up with religion; the atheistical socialist insists on abolishing God along with private property. But the problem of how a socialistic society could function is quite separate from the question of whether its adherents propose to worship God or not and whether or not they are guided by motives which Mr. X from his private point of view would call noble or ignoble. Each group of the great socialist movement claims its own as the only true brand and regards the others as heretical; and naturally tries to stress the difference between its own particular ideal and those of other parties. I venture to claim that in the course of my researches I have brought forward all that need be said about these claims.

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      In this emphasizing of the peculiarities of particular socialist tendencies, the bearing which they may have on the aims of democracy and dictatorship obviously plays a significant part. Here, too, I have nothing to add to what I have said on the subject in various parts of this book (Chapter 3, Chapter 15, and Chapter 31). It suffices here to say that the planned economy which the advocates of dictatorship wish to set up is precisely as socialistic as the Socialism propagated by the self-styled Social Democrats.

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      Capitalist society is the realization of what we should call economic democracy, had not the term—according I believe, to the terminology of Lord Passfield and Mrs. Webb—come into use and been applied exclusively to a system in which the workers, as producers, and not the consumers themselves, would decide what was to be produced and how. This state of affairs would be as little democratic as, say, a political constitution under which the government officials and not the whole people decided how the state was to be governed—surely the opposite of what we are accustomed to call democracy. When we call a capitalist society a consumers’ democracy we mean that the power to dispose of the means of production, which belongs to the entrepreneurs and capitalists, can only be acquired by means of the consumers’ ballot, held daily in the market-place. Every child who prefers one toy to another puts its voting paper in the ballot-box, which eventually decides who shall be elected captain of industry. True, there is no equality of vote in this democracy; some have plural votes. But the greater voting power which the disposal of a greater income implies can only be acquired and maintained by the test of election. That the consumption of the rich weighs more heavily in the balance than the consumption of the poor—though there is a strong tendency to overestimate considerably the amount consumed by the well-to-do classes in proportion to the consumption of the masses—is in itself an ‘election result’, since in a capitalist society wealth can be acquired and maintained only by a response corresponding to the consumers’ requirements. Thus the