The term ’Fully Automated Luxury Communism’ was invented by Aaron Bastani. In his book he says he is using the word to ‘denote a society in which work is eliminated, scarcity replaced by abundance and where labour and leisure blend into one another’ (p. 50). He calls this communism after Marx’s ’higher phase of communist society’ when ‘all the springs of co-operative wealth spring more abundantly’ and society can ‘inscribe on its banner: From each according to his ability, to each according to his needs! ’
Bastani sees such a society having become possible as a result of what he calls the ’Third Disruption’, the two previous ’disruptions’ being the Agricultural Revolution and the Industrial Revolution. His Third Disruption is basically the application of information technology to production; which ’means machines will be capable of replicating ever more of what was, until now, uniquely human work’ (p. 37).
A large part of his book is devoted to describing the possibilities that his Third Disruption opens up, such as full automation, gene editing, asteroid mining, synthetic meat, and endless energy from natural forces. He sees this last as eventually leading to a situation where it will be so cheap to produce individual items of wealth that there will be no point in putting a price on them; they could simply be given away. Similarly, work for a wage would become redundant as people would no longer have to sell their working energy to access what they need.
’What stands in the way isn’t the inevitable scarcity of nature, but the artificial scarcity of market rationing and ensuring that everything, at all cost, is produced for profit’ (p. 156).
How does he think society will get there? Disappointingly, but all too common amongst authors who present an often trenchant criticism of capitalism, he advocates various measures that he sees as steps in the right direction; he rejects UBI in favour of UBS (universal free basic services) as being more compatible with the ultimate aim.
He also states that ’any attempt at communism within the limits of the Second Disruption’ was ‘impossible’ (p. 241); this, because before the coming of IT it would not have been possible to eliminate work. But is eliminating human work an aim of communism? Hasn’t it been rather to eliminate working for wages, reduce working hours and make work enjoyable? And would it not have been possible to produce plenty for all on the basis of the common ownership of productive resources even before the digitalisation of information? Maybe it wouldn’t have been FALC, but certainly highly-automated, enough-for-all communism.
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