Life and Times: The World Unspun (2026)

The Life and Times column from the February 2026 issue of the Socialist Standard

Ever since I can remember I’ve had a subscription to the New Internationalist magazine. Its watchword, ‘The World Unspun’, marks it out as a campaigning publication which aims to present matters of both local and global importance in as direct and straightforward a way as possible. Its main focus has always been what used to be called the Third World, now more commonly known as the Global South, but it also ranges more widely across issues it sees as vital to humanity as a whole. Its stance is supportive of what it sees as ‘progressive’ movements reflecting a will to see humans across the globe live in a more peaceful and united fashion than at present.

Even if I don’t always necessarily share its analysis of situations and developments, I’ve never found it anything less than a refreshing read with a lively Letters page that’s ready to publish readers’ views, even if in disagreement with its own stance. Over the years some of these letters have come from members of the Socialist Party, including myself. Its 80-odd pages always range widely over a variety of themes, normally of a topical nature, with a layout, presentation and illustrations which are always of the very highest professional standard.

The current edition (Jan-Feb 2026) has as its ‘Big Story’ a series of articles on nuclear weapons and the arms trade, while several short pieces look at, for example, the effects of Hurricane Melissa in Haiti, Malaysia’s round-ups of Rohingya refugees, plans to reinstate the death penalty in Kyrgyzstan, and Trump’s deportation drive in the US. There are reports from Ethiopia, Venezuela, Iran, Peru and India, and its ‘View from Brazil’ is an example of how, while broadly supportive of the more liberal government that recently came to power there, it does not fail to analyse and be critical of how the authorities’ war on drug gangs has led to the deaths of many innocent and poverty-stricken people. Its longest single feature, entitled ‘Neocolonialism in Gaza’ refers to what is happening there as ‘repackaged neocolonialism’ and provides powerful and dramatic descriptions of a war that has not yet fully abated and where ‘365 square kilometers … has been subjected to the equivalent of six times the atomic bomb that was dropped on Hiroshima’ and ‘the bodies of thousands of slain Palestinian are yet to be recovered’. It warns chillingly of a future in which ‘a site of mass killing’ is turned into ‘a stage for profit’.

And there is much else. For example, an informative and extremely well-formulated and designed 4-page ‘cartoon history’ of Christopher Columbus depicts the horrors that the explorer’s ‘discoveries’ inflicted on countless indigenous people. And there are several pages of book, film and music reviews, and even an ‘Agony Uncle’ column, which, in the current issue, tries to answer in an entirely serious and balanced way a reader’s ‘ethical’ dilemma about cat ownership in the face of the mass killing of birds and other mammals by domestic cats. The regular two-page ‘country profile’ in this issue is on Iran and provides a highly informative and objective sweep of that country’s history and its current situation complemented by interesting and statistical analysis, none of which is complimentary to the current regime there. The magazine also contains a certain amount of advertising, mainly for ‘ethically’ produced goods and services, some of them coming from the New Internationalist cooperative itself.

While the overall thrust of the New Internationalist is what socialists would see as reformist in its support for political and social reforms and gradual improvements in economic conditions for the working majority, it does not seem entirely antagonistic towards the more ambitious objectives of the Socialist Party. This is as instanced by its willingness to publish letters our members have sometimes sent pointing towards a more profound, indeed revolutionary, kind of social change, where the current system of individual states and production for profit would be replaced by a united world society of common ownership, democratic control and free access to all goods and services.

Indeed, I am waiting to see whether a letter I myself have recently sent to the magazine will be published. In it I’ve replied to another reader’s letter which expressed dissatisfaction with the suggestion made in an article that governments throughout the world could be divided into two types: ‘authoritarian regimes’ and ‘liberal democracies’. The reader saw that division as over-simplistic and suggested rather that states should be divided not into two types but into seven according to their political complexion. What I have suggested in my response is that, although such distinctions might be useful for some purposes, what’s far more significant – at least for those of us looking forward to fundamental social change – is not what divides countries and nations according to type of regime but rather the overarching economic system they are all part of (ie capitalism), with its characteristics of wage labour, buying and selling, and tiny minorities owning or controlling the vast majority of the wealth. And this was the case, the letter goes on, whether countries are run along totalitarian lines, or as so-called liberal democracies, or anything in between. It concludes that it’s the economic system as a whole that needs to be got rid of via majority global consciousness and democratic political action and replaced by a society of common ownership, free access to all goods and services and production solely for need.

As I’ve said, the New Internationalist is pretty good at publishing letters that don’t align with their own preoccupations. Will they publish this one? Let’s see.

Howard Moss

Pathfinders: Human factories (2026)

The Pathfinders Column from the February 2026 issue of the Socialist Standard

With cinema takings falling in recent years due to online streaming, Hollywood has resorted to transparent attempts to lure in the lucrative female demographic through ‘girl-boss’ films, which show women in history dramas wielding huge swords and beating up men twice their size, outshining, outsmarting and indeed humiliating them at every turn. This has been widely derided as ‘wokism’, but women are unlikely to be fooled by such patronising efforts to ’empower’ them for the sake of box-office revenue. Unlike media executives spinning fantasies, they know what reality looks like in capitalism, where the pay gap is as wide as ever and domestic violence against women is at epidemic levels.

Late last year a Cornell University study looked at why so few women were found in senior job roles, and suggested that women had two strategies or ‘pathways’, one that gave them status, and the other that gave them power. The study concluded that women achieved status but not power through ‘gender-congruent’ behaviour (ie, being ‘ladylike’ and nice to men), whereas ‘gender-incongruent’ behaviour (ie, being assertive like men, aka ‘pushy’), might achieve power but was less likely to succeed.

Small wonder, perhaps, that writers from Charlotte Perkins Gilman onward have speculated about past or future feminist utopias. Back in October science writer Laura Spinney authored a somewhat tongue-in-cheek Guardian piece entitled ‘Was prehistory a feminist paradise?‘ Predictable answer: no. She discusses the ‘Marxist idea’ that the roots of patriarchy lay in the agricultural revolution, without once mentioning the word ‘property’, and with a hand-wavy vagueness that suggests she’s never read Engels on The Origin of the Family, Private Property and the State, or possibly even heard of it. That might be why the book does not appear in her ‘Further reading’ section.

One book that does appear, however, is The Patriarchs, by Angela Saini (2023) reviewed last January. This author clearly has read Engels, though initially she seems oddly dismissive. Some property-based communities in India and China, she points out, are known up to comparatively modern times to have been matrilineal (inheritance via the female line) and matrilocal (brides staying at home, husbands relocating). In these communities, women knew each other whereas the men didn’t, giving women the greater collective influence, and girls tended to be taller than in patrilocal groups, suggesting they were better fed. Given these examples, Saini proposes that Engels overstated the crucial importance of the property mechanism in bringing about the ‘world historic defeat of the female sex’. Essentially, she says, it was never that fast or that simple.

It becomes clear, in the second half of the book, that far from dismissing Engels, she is seeking to further develop the implicit consequences of his argument. Property may have provided the mechanism for this historic defeat, she says, but it wasn’t initially decisive. What was decisive was the growth of the ‘state machine’. Power, she argues, relies on a big army, and this in turn depends on population size. To increase the one, you need to increase the other. How to achieve this? Ruthlessly enforce strict gender roles, as either soldier or mother. Use disposable males for farm labour and the military, and turn women into baby factories and stay-at-home textile workers. Ancient wars, Saini says, were as much about grabbing extra women as extra land. Women were the first known slaves in Mesopotamia, and obedience to men was baked into ancient cultures and religious texts, including the Bible and Koran.

There is a contemporary resonance. Population size today may not equate to military might as it once did, but it’s still important to capitalist states. More workers, potentially, equal more productivity and more profits, properly staffed infrastructures, healthy tax-funded governments, thriving towns and small businesses, high house prices and high demand for construction, transport systems, energy use, and so on.

Globally, the opposite is happening. Almost everywhere outside sub-Saharan Africa, birth rates are well below replacement levels and falling. While voters in many countries are hypnotised by the populist fever-dream of the ‘immigration problem’, the better-informed know the truth. Capitalism is facing a demographic crisis. When population falls below a certain critical mass, things start to fall apart. Profits shrink, offices are deserted, whole towns are abandoned. Pension and health costs rise inexorably with the median age, paid from a shrinking tax fund and understaffed via a shrinking workforce. The European Commission predicts that by 2070 there will be barely two working-age people for every one person over 65 (Economist). China is thought to be massaging its official figures to disguise a catastrophic population decline. The reasons for all this are well known, to do with better education and access to contraception, and the rising costs of living, housing and parenthood. And states have begun to fight back.

The USSR in 1920 was the first country in the world to legalise abortion, but Stalin reversed the ruling just sixteen years later, when birth rates started falling. Now pressure is being applied to women in many countries to have more children. The right wing is morphing in sinister and cult-like pro-natalist and Christian trad-wife directions. In 2022 the US Supreme Court reversed the Roe vs Wade ruling, effectively banning abortion in many states. In 2024, US republicans voted against contraception as a federal right. China’s president Xi Jinping ‘told a meeting of the All-China Women’s Federation in 2023 that women should “actively cultivate a new culture of marriage and child-bearing”’.

If Saini’s historical analysis is right, the global outlook for women is not encouraging. Capitalist states need more babies, and never mind what women want. And never mind what men want either. The market system makes everyone suffer. For socialists, there’s really only one way to permanently destroy the forces that make us all into human factories, of one kind or another, for the benefit of the rich. And that’s by joining forces to bring down, not just glass ceilings, but ruling class power.

Paddy Shannon

Blogger's Note:

Laura Spinney replied to this article on the SPGB website.

Letter: Ending the money system can save the planet (2026)

Letter to the Editors from the February 2026 issue of the Socialist Standard

Ending the money system can save the planet

Dear Editors,

Money may feel neutral — just a tool for exchange. And environmental destruction is usually framed as a technological problem, a political failure, or a lack of individual responsibility. But the primary driver of ecological degeneration is the system we live under. It requires endless growth, even though the earth itself does not grow – forests regenerate slowly, soils take centuries to rebuild.

In a monetary framework, nature has value only when it can be priced. So, for example, a living forest is ‘unused land’ and a felled forest is ‘economic activity’. Clean air, biodiversity, climate stability, and future generations tend to be ignored by balance sheets. It is more profitable to extract than to regenerate and so what cannot be monetised is treated as expendable, the result often being not stewardship, but liquidation. This doesn’t happen because people are evil. It happens because the system rewards the wrong behaviour.

The result is that total global debt now equals more than three years of the planet’s entire yearly output — everything humanity produces in one year, multiplied by three, already promised away. But growth and the borrowing that goes with it means more extraction and more pressure on land, oceans, climate, and people. We have in effect built a system that treats Earth as an infinite credit card — and even after maxing it out, it demands a higher limit.

That is why we do not have a problem that can be fixed with better regulation, greener growth, or smarter finance. The system that requires endless expansion on a finite planet is not malfunctioning. It is doing exactly what it was designed to do.

This brings us to the question of artificial scarcity. Money-based systems depend on scarcity, but not natural scarcity — manufactured scarcity. There is enough food, yet people starve. There are more than enough homes, yet people are homeless. There is an abundance of energy from the sun, yet we burn the planet for fuel. So scarcity is not a condition of nature. It is a condition of design. And scarcity doesn’t just damage ecosystems. It damages people and a wounded humanity consumes to compensate. Much of modern overconsumption is not driven by greed, but rather by emptiness. When work is disconnected from meaning, when time is stolen from life, when worth is measured numerically, people compensate by seeking status, possessions and distractions.

This is a system that erodes human dignity. You are valued only when you are profitable. So rest must be earned, care must be justified, illness is a liability, and ageing becomes a problem. Your right to exist depends not on being human but on being useful.

But ending money would change the questions. Without money, society would stop asking ‘Is this profitable?’ and begins asking questions like ‘Is this necessary?, ‘Is this sustainable?’, ‘Does this improve life for people and the planet?’ When production becomes needs-based, technology serves life, not return on investment, and durability replaces planned obsolescence.

It’s not that people aren’t trying to save the planet within the today’s monetary system — many are. But every serious environmental effort is forced to operate against the system’s underlying logic. Renewable energy must compete with fossil fuels on price. Ecosystem protection must justify itself in economic terms. Climate action must promise growth, jobs, and returns to be considered ‘realistic’. In other words, nature is allowed to survive only if it can be made profitable. And this creates a constant contradiction: we try to heal the planet while preserving the very engine that requires its continued destruction. As long as money, debt, and growth remain the organizing principles of society, ecological protection will always be partial, fragile, and reversible — tolerated only until it threatens profits. That’s why saving the planet without ending the monetary system is not just difficult; it may be structurally impossible.

You may say ‘What can we have instead? This is the only system we’ve got.’ But is it? When land, water, and ecosystems are no longer owned for profit, extraction loses its incentive, care becomes collective, and long-term thinking becomes natural.

Stewardship replaces ownership. The guiding question shifts from ‘How can we extract as much as possible?’ to ‘How do we keep this system healthy for ourselves and future generations?’ Just as a humanity stripped of dignity will compete, consume, and destroy, a humanity that feels safe, valued, and meaningful does not need to dominate its environment.

So while ending the monetary system does not magically save the planet, it does remove the root incentive that is currently destroying it — and it also gives both Earth and humanity a chance to recover. This is the core vision explored in my book, Waking Up – A Journey Towards a New Dawn for Humanity, a story that doesn’t ask whether such a new world is perfect, but whether it becomes possible once the old rules are removed. The question is no longer whether we can afford to imagine a world beyond money. The question is whether we can afford not to.

Harald Sandø

Reply:

We broadly agree, though we see the imperative to growth that is built into capitalism as resulting from its economic drive to make and accumulate more profit rather than from having to make money to repay interest on debt – Editors.

Blogger's Note:

Harald Sandø's novel was reviewed in August 2025 issue of the Socialist Standard.

What is progress? (2026)

Book Review from the February 2026 issue of the Socialist Standard

Every so often a book comes along that causes us to question something many have considered a self-evident truth. The ‘truth’ questioned by Samuel Miller McDonald in his recently published Progress. A History of Humanity’s Worst Idea by (William Collins, 2025, 424pp.) is that the story of humanity has been one of gradual and, more recently, rapid amelioration in the conditions of life. There has been a growing understanding that the hunter-gatherer period of human existence (i.e. the first 290,000 of the 300,000 years of our species’ existence) was characterised by a egalitarian, non-hierarchical and relatively peaceful lifestyle. At the same time it was a comparatively hand to mouth (‘immediate return’) existence and it might be thought that the increase in wealth brought about by the shift to settled agriculture starting around 10,000 years ago would have improved this – and increasingly as time went by. The author of this book argues that not only was this not the case, but that over the last ten millennia (and especially during the last five) the lives of human beings have actually got worse, even during what is usually seen as the vast leap in living conditions of the last 100 years or so, during which period life is usually seen as having improved beyond all measure for most on the planet. While not failing to recognise such developments as state health services, eradication of many fatal diseases, ability of workers to take industrial action, health and safety laws, advances in gender and race equality, and overall higher living standards, his challenge to this narrative is that some benefits to some humans on the planet have caused untold suffering – and even extermination – to very many others as well as to countless non-human creatures and to the planet as a whole.

Hierarchy and empires

In a work that is widely sourced and painstakingly referenced and, as a comment on its dust cover states, ‘spans cultures, continents and millennia’, MacDonald sets out to illustrate his thesis in two main ways. He does it firstly by pointing to how the coming of agriculture upset the equilibrium of previous human societies bringing with it with hierarchy, domination of the few and unequal access to the means of living and resulted in countless oppressive empires, in untold suffering for millions through the practice of slavery, in destructive wars that killed many other millions and still persist, and in the theft in recent times of the lands of Indigenous populations who were also subjected to indescribable cruelty and, in many cases, extermination. Examples he gives, with significant and vivid detail, are the ruthless Roman rule over its Empire, the Viking invasions of the British Isles with its accompanying plunder and slaughter, the ultra-violent expansion of the Islamic and Mongolian Empires of the Middle and Near East, the horrors of the transatlantic slave trade, and the European takeover of the Americas and the barbaric treatment and near annihilation of its native peoples.

He gives particular prominence to this last phenomenon, which he calls ‘the genocide of the Americas’, which, he says, ‘represented potentially the greatest loss of human life and cultural diversity in any single event up to that point, eradicating tens of millions of lives and dozens or hundreds of cultures [and] killing billions of animals in the process’. He also suggests that the attempt to conquer Europe by Hitler’s Nazis and their industrialised murder of those millions regarded as ‘other’ (Jews and gypsies in particular) is likely to have taken its inspiration from the American treatment of the continent’s indigenous peoples, ‘justified’ as it was by the USA’s founding concept of ‘manifest destiny’. In this context he quotes with approval the words of Howard Zinn: ‘Indian removal was necessary for the opening of the vast American lands to agriculture, to commerce, to markets, to the development of the modern capitalist economy.’ It should be added that, at the same time, the author does not fail to draw attention to and condemn what he terms ‘the cults of Stalinism and Maoism’ in the Soviet Union and China which claimed the lives of millions more.

Parasitism vs commensalism

His other principal point of reference concerns the effect of ongoing economic growth by humans on the biosphere. In bringing about apparent improvements in living standards for some, this has, he argues, progressively damaged the ecology of the planet, wiping out species which are part of the natural environment and causing what may be irreparable damage to its necessary biodiversity. He points to the rapid acceleration of this over the past two centuries and to the fact that, despite widespread consciousness of it, there are no signs that it is abating. All this he attributes to what he calls ‘parasitic systems’ (a concept used with great frequency in this book), that is systems whose purpose has been (and continues to be) to extract as much as possible from the biosphere without serious thought for the consequences and which have done this by ‘hijacking human beings’ natural cooperativeness’. The focus of these parasitic systems is, he tells us, ‘growth’, economic growth, the only type of development that human society, and particularly those who currently dominate it, see as ‘progress’. He sees this as a disastrous practice, ‘a mass, collective delusion’, and so, as per the title of his book, ‘humanity’s worst idea’.

The author’s argument that ‘progress’ has inflicted devastating collateral damage on humans, non-human creatures and the environment alike is nothing if not cogent and powerful. But where does he (and we) go from here? What, if anything, does he have to suggest to replace the ‘progress’ mantra, which in the modern world is nothing other than the economic growth every government declares to be imperative? Having hinted in various parts of his book at alternative ways in which human societies might move forward, in a final 40-page section entitled ‘After Progress’, he proceeds to go into this in more detail. Broadly he argues for a society with a ‘mutualistic’ form of relationship between individual humans as well as between human society and the natural environment, one that needs to be ‘non-extractive’ and ‘non-exploitative’ Or, if that is not always entirely feasible, he favours at least relationships he calls ‘commensalistic’, where humans benefit by exchanging their particular skills with one another while being careful that nature should come to no harm.

Better not more

What does this mean in social and political terms? While at one point declaring himself in favour of ‘democratic socialism’ and having made it clear that this has nothing to do with the kind of ‘socialism’ associated with the old Soviet Union, or with China (seen as being ‘state capitalist’ and entirely undemocratic) or with Cuba (described as having ‘welcomed economic liberalisation without any of the apparent benefits of political liberalisation’), he is at pains not to propose any single or existing ‘model’ of society as something to imitate or to build on. And he dismisses any notion that human society should (or could) go back to its earliest stages where the conditions of life and the pro-social nature of humanity combined to provide a self-sufficient, egalitarian existence. However, he does see a future where ‘growth’ and the colossal cost it exacts from both humans and the natural world are replaced by a society that uses the advanced technology now available to create a settled and satisfying existence for all – a society of better rather than more, one perhaps reflecting his description of the earliest human societies as ‘rich in leisure time, generous and egalitarian in its distribution of resources, abundant in communion with people and wildlife’.

Profit – the core of capitalism

How can this be brought about? On this the writer, perhaps understandably, offers guidelines rather than prescriptions or recipes. Broadly he seems to favour not widespread political action but, for example, ‘agro-ecology’, ‘land-based resistance movements’ and pressure for universal basic income, which activities he sees as already taking place on a significant scale and presaging well for the future. He sees no point in pressing governments, growth-obsessed as they inevitably are, to take action to do things such as mitigate climate change, since any such declared ambitions will always be destined to fail or just have the function of political theatre. But while he – understandably – seems, on the one hand, to have no faith in the governments who manage the capitalist system to enact meaningful change, on the other he seems also to see a distinction between different ways in which they might run it. That is to say that he consistently declares abhorrence for what he calls ‘neo-liberalism’, the kind of free-market capitalism he describes as ‘lubricated by relationships based on self-interested transactions’ where the function of the state is the simple one of oversight of the market’s predatory operations. Rather he indicates more of a preference for the kind of capitalism in which there is greater state control both in ownership of industry and surveillance of the privately owned sector.

The trouble here – and this is something that does not seem to be clearly perceived – is that the core of all versions of capitalism is the profit motive, which is inherently extractive, prejudicial to the majority, and unsustainable. Any form of capitalism, with its money system and buying and selling, can only, whatever the preferences or intentions of those in charge of it, to be run along lines of growth and profit. And in all cases the role of a government is to be the executive committee of the owning class. It cannot bring about – or even start to bring about – the production for use society that MacDonald would clearly like to see. It seems futile to argue therefore, as he does, that ‘a guided decline in some forms of production would be helpful’, since such a thing could not happen under any government without the needs of profit and ‘progress’ demanding it.

A total break

So while this book is a powerful indictment of modern capitalism – and of the other hierarchical systems that preceded it – what is far less persuasive about it is how it points forward to a transcendence of it, i.e. how the author proposes to get to a different kind of social arrangements for humanity where we can, in his own words, ‘pursue a non-parasitic mode of human ecology and political economy’ [and] ‘democratic, participatory and community connection’. He states quite correctly that ‘a total break is needed’, that ‘mass, collective delusion must go’, and that ‘we need to have a new conception of our place in our ongoing history’. But for that to happen what is needed is democratic action, ideally via the ballot box, by a socially conscious majority to establish the kind of cooperative society that he is clearly looking for, one of free access to all goods and services where human needs and the health of the planet are the driving force – in other words ‘progress’ in its most positive sense.

Howard Moss

Gangster strategy (2026)

From the February 2026 issue of the Socialist Standard

Famously, US President Theodore Roosevelt said ‘speak softly and carry a big stick; you will go far’. He expanded: ‘If you simply speak softly the other man will bully you. If you leave your stick at home you will find the other man did not. If you carry the stick only and forget to speak softly in nine cases out of ten, the other man will have a bigger stick’. In practice for international relations, this has been interpreted as having credible military capacity, relying on diplomacy and ‘soft power’ first.

In effect, this is the ideology of gangsters. The aim is to get your way by any means, talk backed up by force is the easy way. As the late David Graeber observed, capitalism was founded on an ‘alliance of financiers and warriors’ so this gangsterism cuts to the essence of the worldwide system in which we live. The talking quietly part, though, usually entails telling stories that deny this gangsterism and instead making the narrative about democracy versus autocracy or good versus evil.

The current US President seems willing to dispense with the ‘speak softly’, as evidenced by the recently published National Security Strategy (2025) which with typical modesty envisages a ‘roadmap to ensure that America remains the greatest and most successful nation in human history which possesses ‘inherent greatness and decency’. Much of it reads as much of a manifesto as a strategy document, but it is very revealing, especially considering that for years we and others have been arguing that the goals of state foreign policies are to support their access to trade routes and vital resources, and here they are admitting this is the case. Take this piece of nonsensical bombast:

‘President Trump’s foreign policy is pragmatic without being “pragmatist,” realistic without being “realist,” principled without being “idealistic,” muscular without being “hawkish,” and restrained without being “dovish.” It is not grounded in traditional, political ideology. It is motivated above all by what works for America—or, in two words, “America First”’.

This can be summed up as flexible, self-interested and unprincipled. However, the document is clear about the strategic way to achieve that self-interest:

‘We want to recruit, train, equip, and field the world’s most powerful, lethal, and technologically advanced military to protect our interests, deter wars, and—if necessary—win them quickly and decisively, with the lowest possible casualties to our forces’.

They want to do this to keep ‘the Indo-Pacific free and open, preserving freedom of navigation in all crucial sea lanes, and maintaining secure and reliable supply chains and access to critical materials.’ Given this was precisely the background to the wars in Vietnam and Korea, this merely displays Palmerston’s axiom ‘We have no eternal allies, and we have no perpetual enemies. Our interests are eternal and perpetual, and those interests it is our duty to follow’.

The document recognises, however, that ‘As the United States rejects the ill-fated concept of global domination for itself, we must prevent the global, and in some cases even regional, domination of others’. Securing these interests means preventing anyone else being able to challenge them. Hence ‘We want to prevent an adversarial power from dominating the Middle East, its oil and gas supplies, and the chokepoints through which they pass’. This is at least an honest expression of what has been America’s long-term strategy in the Middle East, except with a determination not to become embroiled in war there.

More broadly: ‘We stand for the sovereign rights of nations, against the sovereignty-sapping incursions of the most intrusive transnational organizations, and for reforming those institutions so that they assist rather than hinder individual sovereignty and further American interests’.

National interests above human or individual rights, a bleak authoritarian doctrine, especially, as the strategy affirms: ‘The outsized influence of larger, richer, and stronger nations is a timeless truth of international relations.’ Indeed, the aim seems to be precisely to enable such domination by inhibiting transnational bodies.

This can be seen in the section about Europe: ‘We want to support our allies in preserving the freedom and security of Europe, while restoring Europe’s civilizational self-confidence and Western identity’. The fetishised ‘Western identity’ politics that sees America as a successor to Rome lives in the minds of many of the current faction in charge of the government there. Hence they also state ‘America is, understandably, sentimentally attached to the European continent— and, of course, to Britain and Ireland’.

The document sees ‘the larger issues facing Europe include activities of the European Union and other transnational bodies that undermine political liberty and sovereignty.’ To that end ‘America encourages its political allies in Europe to promote this revival of spirit, and the growing influence of patriotic European parties indeed gives cause for great optimism.’ In other words, the strategy document seeks to fragment Europe into nation states, which the US can dominate and use.

An interesting note is that the US seeks to end ‘the perception, and preventing the reality, of NATO as a perpetually expanding alliance’ and to ‘reestablish strategic stability with Russia,’ and ‘prevent unintended escalation or expansion of the war’ in Ukraine.

The real focus is on the Indo-Pacific part of the globe which ‘is already the source of almost half the world’s GDP based on purchasing power parity (PPP), and one third based on nominal GDP. That share is certain to grow over the 21st century’. The US there seeks to avoid war ‘by preserving military overmatch’ and to deal with China as a near peer.

Perhaps most unfortunately, the strategy states ‘We reject the disastrous “climate change” and “Net Zero” ideologies that have so greatly harmed Europe, threaten the United States, and subsidize our adversaries’. Climate change is a real security threat, that pales all the rest. This document envisages energy dominance and using energy resources to grow the American economy and military power.

This dismal manifesto sees the world continuing to settle disputes, as Shaw put it ‘as dogs settle a dispute over a bone’.

Pik Smeet

State and repression (2026)

From the February 2026 issue of the Socialist Standard

In December 2025 a military court in Yekaterinburg sentenced five members of a Leninist study circle including a pensioner, from Ufa, the capital and largest city of Bashkortostan, Russia, to between sixteen and twenty-two years in prison. Their activity was as a study group specifically reading Lenin’s State and Revolution. No acts were committed or violence planned, but they were sentenced for terrorism and plotting a coup. Thought alone was treated as a seditious act.

In the US at Texas A&M University, a philosophy professor was barred from teaching Plato because he allegedly advocated particular views on race and gender. Two-thousand-year-old texts, including Aristophanes’ myth of the split humans and Diotima’s reflections on love, are no longer permitted to be read . Students were treated not as thinkers but as ideologically empty vessels.

Two hundred courses in the Texas A&M University College of Arts and Sciences have been flagged or cancelled by university leaders for gender or race-related content as the university undertakes its review of all course syllabi, faculty members told Inside Higher Ed. This review is required as per new rules instituted by the university Board of Regents after conservatives waged a harassment campaign against faculty members who taught race or gender-related subjects.

As Gyorgy Lukacs wrote, ‘Ideology functions effectively only so long as it remains unconscious of itself.’ When ideology is exposed, it must be defended by force or ritual. Lenin had observed that ‘the State is an organ of class rule, an organ for the oppression of one class by another.’ Both the Russian state and the university act to preserve the dominance of the master class, only telling truth when it’s convenient.

Plato’s dialectical method encourages dialogue, reflection, and contradiction. Gramsci noted in the Prison Diaries that the master class secures dominance by shaping civil society and consent. The repression of readers and students prevents the proletariat from thinking independently and undermining hegemonic authority.

Such systems do not defend meaning. They defend the conditions of their own performance. They are nihilistic not because they believe in nothing but because they cannot tolerate the process by which meaning is made.

Paranoid ideology and its violent political theatre

A woman was shot in the head three times by an agent of the United States in front of her wife. This was violent ideological theatre, not law enforcement. On January 7 in Minneapolis an ICE agent fatally shot Renee Nicole Good, a 37-year-old mother of three, a poet and a U.S. citizen, during a federal immigration enforcement operation that had already brought thousands of armed agents into the city.

The federal response was instantaneous and unapologetic. Homeland Security officials and President Trump rushed to frame the killing as a response to ‘domestic terror’ and defend the agent’s actions as self-defence, claiming Good ‘weaponised’ her vehicle and tried to run down officers. Local officials, video evidence, and human rights groups reject that narrative; footage and eyewitness accounts show her attempting to drive away, not attack, and the domestic terror label has no basis in law. The FBI immediately seized control of the investigation and cut out Minnesota state investigators, deepening mistrust and raising fears of a cover-up. The killing has sparked large protests in Minneapolis and solidarity demonstrations nationwide, and it has intensified debate over ICE, federal power, and accountability in law enforcement.

The political response to this isn’t a botched PR afterthought like the Met’s handling of the Mark Duggan or Jean-Charles de Menezes shootings, where Blair and Cameron let police take the heat and preserved an appearance of separation of powers. This is different. Trump and his cabinet turned a street killing into ideological propaganda, weaponising it against large parts of the working class and their allies, and signalling that dissent and community defence will be cast as terrorism. That escalation, and the fact that a significant slice of U.S. society is willing to accept these justifications without evidence, tells us something grim about the shape of social conflict under Trump’s second term, conditions that eerily echo the pre-Civil War debates over Bleeding Kansas, where political violence became embedded in national policy and identity.

A.T.

Sting in the Tail: The Numbers Game (1991)

The Sting in the Tail column from the February 1991 issue of the Socialist Standard

The Numbers Game

Listen, John, I've just been reading the November / December issue of Labour Party News. It's full of Neil Kinnock and his pals on about the wonderful future they offer "our country" if they get in.

And they've got their own Premier Savings Account at "competitive rates of interest", a competition with a £10,000 tax-free prize, a Visa card, a lottery, and organic wines! Couldn't find a mention of socialism, but you can't have everything, can you?

They’ve got a lot of new members too; 140 here, 35 there, but the official "Recruiter of the Year" is a Nottingham youngster who roped in 200! It's easy, John, there's a membership form inside if you want to join: no conditions, no questions asked.

All this recruitment looks good — what's that you say? Labour's membership has dropped from 350,000 in 1980 to 288,000 now! Christ, that Nottingham youngster had better get his finger out, hadn't he?

Open Secrets

For fifty years groups of Leninists have been boring-from-within the Labour Party.

Because their own ideas have very little electoral support, they hope to gain influence in the Labour Party which they see as "the mass organisation of the working class".

There have been many such hopefuls down through the years of which "Militant" is only the best known. As would-be Bolsheviks they exist as "secret" groups but always there are the inevitable defectors to reveal all.

The latest group to be shopped is "Socialist Organiser" which, according to an ex-member, is:

. . . completely committed to remaining within the Labour Party, and will jump through each and every hoop the (Labour) NEC places before them to save themselves.

The Guardian (24 December)

These groups are an obstacle to Labour's chances of running British capitalism and are being rooted-out, but doubtless there will in the future be others willing to jump through endless hoops in pursuit of Lenin's useless and discredited ideas.

Princely Piffle

Prince Charles, authority on ecology and architecture, has been airing his views on

politics and economics.

Speaking on French TV he

. . . called for a balance between the ideals of capitalism and communism.

The Guardian (24 December)

What he meant by "communism" is, of course, what existed in Eastern Europe and which he described only last year as "one vast prison". What "ideals"of this system does he admire?

The Prince continued:

We need capitalism, but perhaps with a more human face. We need a system in which big capital becomes more and more Interested in local communities. . . and the developing countries.

As if capitalism will do this as an act of altruism and without taking profits into account!

This ignorance of capitalism's priorities is further revealed by his call for banks to lend to "gifted" young people to start their own businesses. Alas, the banks

. . . weren't in the slightest bit interested because young people had nothing to offer as guarantees.

We doubt if bank depositors would share the Prince's desire to see their savings lent without collateral.

Let's hope that HRH knows more about ecology and architecture than he does about politics and economics.

Keen as Mustard

During World War II over one thousand Australian servicemen were used as human guinea-pigs in experiments with mustard gas. Many of them had up to 95% of their skins burned and a top-secret film recorded the horrific details in glorious technicolor.

Were these men prisoners of the Japanese and the victims of a bestial atrocity? No, it was the Australian and British governments who conducted the experiments on them.

All this emerged in a BBC2 Horizon programme on January 14. The experiments were supposed to provide information for "defensive" purposes should Japan use mustard gas, but Horizon revealed that the Allies intended to use the gas on the Japanese: they decided on the atom bomb instead.

Probably the most shocking revelation for many who saw the programme was that the human guinea-pigs were all volunteers. One of the scientists involved in the experiments said that the men "knew what they were in for". This was only partly true because the call for volunteers made no mention of mustard gas, and the men certainly didn’t know there would be such long-term after-effects as leukemia and damage to internal organs.

There is nothing new in workers volunteering to perform capitalism's dangerous tasks. They are forever risking their health and lives in the service of their masters, and it is nothing new for them to be rewarded in cruel and inhuman fashion.

Gulf Reality

While TV commentators move toy tanks over sandy table tops and gush on about "pincer movements" like demented schoolboys: the realities of war are much more soberly summed up by one of the participants of the real war.

Here, for example, are the unexpurgated thoughts of Captain Ronald Thomas, from Stoke-on-Trent and A Squadron of the 16th /5th, as he watched his soldiers load their missiles for what might be the last hours of peace. "Yes, I'm frightened of dying. Everyone's thinking about it now." (A pause here.) "But you know, I'll be really pissed off if I didn't see my family again. I've got four kids. I’d be fucking angry if I was killed."

The Independent (15 January)

Anger is, of course, understandable but it is only anger based on knowledge of how capitalism leads to armed hostility that is of any use in combating the threat of war.

Reality Gulf

Now that hostilities have broken out in the Gulf, it is reassuring to learn that those with a hot line to the deity are showing a touching compassion.

Although Dr Robert Runcie and Cardinal Basil Hume acknowledge that It was sometimes necessary to resort to war, they said in a joint statement that they had emphasised to John Major "our concern that only the minimum force necessary to secure the UN objectives should be used, without inflicting indiscriminate damage on Iraq and its citizens."

They also urged the Prime Minister to safeguard sacred Muslim sites from attack in Iraq.

The Independent 15 January

When the Archbishop of Canterbury and the Roman Catholic Cardinal unite on joint statements, you can be sure you will get a dose of arrant nonsense. "Indiscriminate damage" is the nature of war. There are no rockets or bombs that select the guilty and spare the innocent.

However it is touching to that they are concerned about fellow divines in Iraq — no hiding out in the sacred sites!

Socialism on tape (1991)

From the February 1991 issue of the Socialist Standard

Blogger's Note:

From the above list, the following recordings are available on the SPGB website:

• Capitalism or Socialism? DEBATE between The Socialist Party (E. Hardy) and the Conservative Party (Arthur Johnston). (1983)
• 'Looking forward': The way ahead for Socialists. DEBATE between The Socialist Party (Steve Coleman) and Socialist Organiser (Simon Pottinger). (1983)
• Is Britain Worth Dying For? DEBATE between The Socialist Party and Lady Olga Maitland (Women and Families for Defence) (1984).
• After The Miners Strike — Which Way Forward For Socialists? DEBATE between The Socialist Party and Socialist Workers Party (speaker Colin Tipton) (1985).
• Did Lenin Distort Marx? DEBATE between The Socialist Party and Monty Johnstone (Communist Party. Marxism Today) (1982).
• The Crisis In Capitalism — What Is The Next Step? DEBATE between The Socialist Party (speaker Clifford Slapper) and Bill Etherington (General Secretary. Durham Mechanics NUM) (1986)
• The Politics of Rosa Luxemburg, Speaker Vic Vanni (1983)
• Marxian Economics And Capitalist Textbooks. Speaker Adam Buick. (1987)
• Marx's Conception Of Socialism. Speaker E. Hardy (1987)
• The Gulf Crisis — Another War for Oil. Central London rally with panel of speakers (1990).

Education Conference on Working-Class Culture (1986):

• Folk Music and Workers' History. Speaker: Sandy Easton
• Educating the Workers. Speaker: Brian Rubin
• Soap Operas and Working-Class Life. Speaker: Gary Slapper

Education Series on Marxian Economics. Speaker: E. Hardy (1980).

• Labour Theory of Value.
• Crises and Depressions. (Part 2, Part 3.)
• Productivity.
• Rent, Interest and Profit.
• Marxist and Monetarist Theories of Inflation.
• Taxation and the Working Class.