Wednesday, July 19, 2023

You must like it (1974)

From the Special 300th issue of The Western Socialist

There is a funny story that once was kicked around against the socialist movement about a soap-box orator who had promised his audience that under socialism everybody would eat strawberries and cream. When an unfriendly heckler protested that he didn’t like strawberries and cream the socialist retorted that under socialism everybody would eat strawberries and cream and like it! There were, of course, two inferences in the answer that were and still are commonly held by those who have a smattering but not enough understanding of socialism and what it is all about. The first of these erroneous ideas is that socialists advocate a society in which everybody receives equal income; the second is that there is some sort of dictatorship that is to compel each and everybody to accept this equality.

The idea of equality in the consumption of goods and services is more than a little ridiculous when one goes into the matter. People have a difference in tastes, for example. 

Some of us like to go fishing and have a use for equipment and clothing that relate to that pastime. Does this mean that everybody will be forced to be consumers of fishing tackle and hip rubber boots for wading in streams? There are those who get pleasure from imbibing in beer. Does this signify that there must be enough beer produced to divide equally among the entire population — at least the entire adult population — and that those who dislike the taste of the brew will nevertheless be compelled to drink it and like it? There are countless examples that come to mind that expose the fallacy of this argument. In fact, socialists have never advocated such obviously ridiculous procedures.

What socialists have always argued for is a society in which each man, woman and child shall have free access to all that is produced and this is an entirely different thing. This means simply that the needs and wants of society can be satisfied if production is based upon use rather than upon sale on the market with a view to profit. The only thing that stands in the way of a society based upon production for use is widespread acceptance of or widespread apathy toward private or state ownership of the means for producing goods and services. When a majority of the population understands and accepts the idea of common ownership of all wealth-producing means and instruments and the obvious advantages to all mankind of such a system this majority will certainly take speedy steps to introduce it. When that time arrives there will be, for the first time, a real choice for the voters. No longer will one be compelled to decide which person is best suited to administer an “un-social" social system. For the first time voters will be able to register their approval or disapproval of a system based upon wage labor and capital as opposed to a brand new type of life, a classless society which will make poverty and war impossible.

As for the idea that a socialist world would require some sort of dictatorial apparatus at the top — a minimum of reflection will expose its fallacy. Political power in the hands of a minority can only exist when ownership of wealth-producing property is vested in private or state hands and when scarcity of the things people need and want is the order of the day for most people. Who would possibly want to delegate power over one's very life when right of access to wealth is available? Socialism will transform governments over people into administrations of things and the very thought of being compelled to consume goods whatever one’s likes or dislikes would be unthinkable.

The Labors of Sisyphos (1974)

From the Special 300th issue of The Western Socialist

The Ancient Greeks had a legend about a king of Corinth who answered to the name Sisyphos. This character became one of the notorious sinners of his age because he insulted Pluto, the god of Hades, and because he spread a story about a certain amour of the chief god, himself, Zeus. Sisyphos was condemned to spend eternity trying to roll a boulder up a hill. Whenever he came near the top, the boulder got away from him, rolled down the hill, and he would have to begin all over. The word, sisyphean, is now preserved in the language to denote a type of labor that is endless and fruitless.

Socialists, in observing the strategy and tactics of reformers and self-styled revolutionaries, today, are reminded of the legend of Sisyphos. Take the case of the college radicals. All over the country and throughout much of the world, the kids are seizing campus buildings, marching, striking, distributing flaming handbills, holding mass meetings, keeping things in a continual uproar. They provide grist for the press, TV, and radio and many sleepless nights, no doubt, for the college administrators. Just what else they really hope to accomplish is difficult to imagine.

They have discovered the deep involvement of the universities with the Government in the bloody business of war — especially in the Vietnam War, which they did not approve. They seem determined to force the universities to turn over a new leaf, to get down to the business of education for which they are supposedly designed. What they have not discovered is the obvious fact that universities must reflect the attitudes and purposes of the capitalist class; that the great institutions of learning are but extensions or subsidiaries of the huge industries that finance them. And they have not discovered another important fact. Recognition of the direct connection between capitalism and war, and between capitalism and mass poverty is not enough to eliminate such ills prior to the outright abolition of capitalism, itself.

But the angry and impatient students do not have time for such a philosophy. You socialists, they tell us, are talking about a world of the distant future. There is an immediate problem or two. There are people being killed in Vietnam and there are many millions, even in America, suffering every day from poverty, from high rents, from high food prices, from high streetcar fares and from high cost of living, generally. Who has time to listen to socialist utopianism? They give us a disgusted sneer or shrug of the shoulders and are off to their sisyphean labors.

Like all analogies, however, this one is not entirely fitting. Old Sisyphos couldn’t help himself, nor could anyone else inform him of a theory that could save him from his bleak future. In the mythology of Ancient Greece, all was foreordained and one’s fate could not be circumvented. It was mapped out by the gods of the Pantheon. But what is it that prevents the college radicals and radicals, generally, from ceasing their useless labor? Are they, too, condemned by some supernatural power to endless and fruitless struggle against the effects of capitalism? We doubt that many, if any of them could be influenced that way by any of the current crop of religions. One would think that kids who are clever enough to get into and through college should have the understanding that capitalism is but operating normally. That warfare, poverty, slums — and the rats, bedbugs and cockroaches that go with slums as a grim bonus — are all intrinsic to capitalism.

Why, then, do they continue to try to make capitalism operate uncapitalistically? Why do they reject the idea of organizing now to abolish capitalism, to introduce a social system wherein such evils as they decry could not exist? Were it possible to improve conditions for all rather than for a minority through reform rather than revolution It would all be understandable. Have the student radicals been brainwashed by the propaganda of the very institutions they rebel against? Do they see themselves as future leaders and saviors of society? It's high time they tried socialism and forgot their radical reformist tactics.

In the meantime (1974)

From the Special 300th issue of The Western Socialist

One of the more frustrating objections that World Socialist Party members have to continually meet goes something like this: “of course you have a wonderful idea and we are also interested in working toward that goal: a socialist world. But in the meantime there is an immediate and pressing problem that has to be solved and until it is solved we don’t have the time to devote to spreading socialist information.” Such objections, of course, come from members of other groups with names that indicate an opposition to the present system — capitalism — and which are widely regarded as parties of socialism or communism. It is interesting, indeed, to note that after more than fifty years of existence as a socialist propaganda organization, the World Socialist Party still is forced to contend with the identical argument despite the number of such pressing and immediate problems that have been eliminated from the scene. Sooner or later realisation must come to masses of people that the pressing immediate problems are part of the very nature of the capitalist system of society and that for every problem that may be solved, two more will pop up to take its place. There will never be time, then, to devote to the propagation of socialism so long as one permits oneself to get involved in these so-called more immediate problems. To a socialist. only socialism can be a problem requiring immediate action.

Back in the Thirties, for example, our speakers and writers were continually being challenged with the immediate problems of unemployment on a mass scale and the threat to world peace of the Nazi government in Germany. “What are you doing about the 14 million unemployed in America!” they would scream at us. “You are nothing but a bunch of ivory-towered theoreticians! Do you expect millions of workers to starve to death or be slaughtered in war until you people bring in socialism?” And they would regard us pityingly.

Somehow, the Hungry Thirties came to an end with the opening of World War II, despite all of the efforts of the United Front and the Popular Front against War and Fascism. Before long there was very little unemployment in America but there was still a big problem. “Can't you people see that we have to get rid of Hitler before we can have time to preach socialism?” They thought we must be a bunch of lunatics.

Of course World War II finally ended. Hitler was gotten rid of. the Japanese defeated, Italian Fascism destroyed along with its figurehead Mussolini, but there was still no time for socialist propaganda — not for those so-called socialists and communists. “Are you blind?" They shrieked at us. “Don't you see that we have to put all of our efforts into helping the workers hold onto their jobs and get more money to make up for their loss of overtime? And with all of the soldiers coming home we have to demand more jobs so we won't have another depression. And look at the housing problem!"

But the housing problem didn't seem to get much better despite all of the efforts of the radicals in demanding reforms. Workers by the millions had to go on living in substandard houses and slum tenements of the worst type. And then came those other pressing problems such as the Korean War, the years of McCarthy "red-baiting," the Castro Revolution in Cuba, the fall-out shelter program, the Berlin blockade and so on and on. Until now, in the tall end of the Sixties we have the problem of how to get rid of the Vietnamese War and we see among the massed marchers who protest the American atrocities in that area the same type of radical-oriented people who, thirty years ago, agitated for American participation in the war against Franco in Spain and Hitler in Germany. They are now actively opposing — not war in itself — but this particular war. In fact, many of them are as "hawkish" as the typical “hawk," except that they support the other side. And they still have no time for socialism.

As for us, our position remains the same. We oppose all wars but we are convinced that war, like unemployment, like poverty, and like all the other ills of capitalism will not be ended until capitalism is done away with. There was a time, of course, when socialists had some valid grounds for participating in the struggle for the attainment of immediate demands. But those times have long since passed and with the rapid development of world capitalism, particularly in the last thirty years, it is even more imperative that socialists bend all of their efforts In the task of spreading socialist information Those who struggle for the attainment of so-called immediate objectives are holding back the socialist revolution and are — in that sense — reactionaries.

If this makes sense to you why not contact us and inquire further about the advantages of a society of world socialism?

Incentive and initiative (1974)

From the Special 300th issue of The Western Socialist

You’ve got to have incentive, they tell us again and again. Without incentive to better oneself life would not be worth living. Capitalism, they argue, offers real incentive and opportunities for initiative whereas socialism would kill any ambition to get ahead. If we knew we had our needs taken care of who would want to work? We’d all become lazy and goof off from the job. General living conditions would deteriorate fast. Why, they go on, even in Communist countries they have discovered this truth and offer the workers all sorts of incentive plans.

Now the most surprising thing about this sort of philosophy is that it has stood up so well through the decades, despite its obvious, even glaring limitations. One could ask some embarrassing questions, such as: You say that once you knew that your needs and wants were taken care of. you would lose all incentive to work? Then why try to become wealthy? Surely if that were true then it would have to follow that your statistical chances of becoming a bum would rise in direct proportion to your acquisition of wealth. Think of the harm one would do to his own future character by becoming wealthy! And what of your children? By making it possible for them to live a life free from financial pressures and burdens you would be robbing them of their initiative, their incentive, their very birthright. They would most probably wind up as bums, even if wealthy bums.

Nonsense? Poppycock? Of course it is. It is that old argument, so beloved by the theologians, about the camel and the eye of the needle, dressed up in secular clothing. We would suggest that those who believe that yarn tell it to the capitalist class, as well as to Sweeney and to the Marines!

Actually, it is the other way around. It is capitalism that robs most of incentive and initiative. Have you ever wondered why there are so few outstanding performers in any field one can think of? Certainly there must be a large number who live in obscurity and even poverty because there can be room for but a few at the top in capitalist society. But far beyond those in numbers are the potential artists, writers, musicians, scientists who never got off the ground because they are compelled, first of all, to earn a living for self and family. Nor let us forget the potential greats whose lives have been snuffed out in capitalism’s wars.

But now let us look for a moment at that hook that is so frequently thrown at us about the so-called Communist countries discovering the value of incentive and initiative. The trouble with that argument is that it is nothing new with them. As far back as Lenin's times the Soviet Union had an incentive system known as the New Economic Policy In which private enterprise was encouraged. Later, In Stalin's times. In the build-up of heavy Industry, an incentive plan known as Stakhanovism was introduced. Workers received financial rewards and national recognition by improving their performances and output on the job. In this way the expected output could be raised and the degree of exploitation of all the workers increased. Today, in Russia and throughout the world of state-capitalist, so-called Communism, all sorts of incentive, or carrot-on-the-end-of-a-stick plans are offered the workers. Just as in the avowedly capitalist West. Under capitalism—whatever the variety—a few stand to get ahead and it is the few who are touted and whose praises are sung. The millions, however, remain in poverty never quite being able to reach that dangling carrot.

Yes, it will be different under socialism. Mass production techniques will be used to take care of the needs of the population rather than to enrich a few. When the pressures of providing the necessities of life itself are removed all restrictions on the fulfillment of one’s potentials will be gone. The world will belong to all mankind. There will be nowhere for anybody who wants to become great to go but up.

Canned profits (1974)

From the Special 300th issue of The Western Socialist

There Is one over-riding problem in capitalist production for the capitalists, the problem of profit production. Any attention to the intrinsic nature of the particular goods one processes or manufactures must be secondary. To Illustrate: a canner of fish may be proud of the high quality of his product, might even be able to envision the cans in his warehouse as containing food. But the records in his book-keeping department show that he does not become too involved with such an Image. Here one finds machines, ledgers and working people whose lives are largely dedicated to determining if their employer's enterprise is profitable and how much of his gross must go to the various governments for taxes, how much for labor, for plant and machinery replacement. This is the real stuff of life in capitalist society. He is in business, primarily, to produce profits, not canned fish.

True enough he must maintain certain standards of purity and cleanliness and be subject to occasional government inspection. There is always the chance that food poisoning might be traced to his product forcing him to recall and eventually even destroy hundreds and perhaps thousands of cases of his potential profits. And to this extent he certainly must see, in his mind's eye, food in those cans. But even in this case it is secondary. His prime concern is that those thousands of hermetically sealed cans contain profits, for if they don't the food value, even the high or less-than-high quality, which is most often the case, counts for nothing.

Now it goes without saying that he doesn't sell his commodity by labeling It “canned profits." The purchaser is not interested in that aspect. So he has an attractive label to show that it is fish and that it is appetizing, succulent and healthful. He may even attach a separate brochure that gives a tale, born in the imagination of a writer of advertising copy, that is calculated to tempt a hesitant soul into buying the item. And it is also quite likely that he sponsors advertising in the media that is aimed at causing one’s salivary glands to work. But here, too, the prime motive is profit because our processer is not interested in stirring the palates of any but those who have the money in their budgets to buy the product. Let conditions become such that processing costs become prohibitive and the product begins to disappear from the grocery shelves. There may be plenty of fish in the sea and a multitude of people who would like to eat it but the trick of getting them together, under capitalism, is not that simple.

Now how would socialists go about correcting this problem? The answer is that there is nothing that can be done about it under capitalism. The argument one hears so frequently from reformers of all sorts is that everybody has a right to eat but there is not one shred of truth to it. Certainly everybody has a need to eat but right, under capitalism, is a different matter. Just try to take some cans of fish or anything else from the grocery shelves and leave without paying! The fact that one has the need to eat cuts no ice. Have you got the cash? If so then it follows that you have the right to eat. And this is true in every area of life, under capitalism. With food, clothing, with housing, with all the things that make up a standard of living. There is no right without money.

But just what ls wrong with this? The trouble is that the majority of the population must live from wages or salaries and the money paid for labor power can never equal more, on the average, than the cost of the items one needs to continue to work, raise families, etc. And the problem becomes apparent when we realize that to maintain averages working people are always compelled to struggle against unemployment, inflation and unusual occurrences for which they are ill prepared. The nub of the problem ls the wages system, itself. Socialists advocate abolishing it and replacing it with a new. higher and human way of life, world socialism.

The Magic Checkbook (1974)

From the Special 300th issue of The Western Socialist

Have you noticed how many more problems there are today to bother us? There has never been a time in the memory of any of us when there was quite such a rumpus in the world as there is today. War, mass poverty, crime in the streets, Civil Rights demonstrations, dominate the front pages of the press and provide grist for TV and radio networks.

Doesn’t it make you wonder why it is that, in spite of all the well-meaning attempts to eradicate these horrors; in spite of the marvelous advance in technology and in friendship among different peoples; these problems remain? Socialists contend that the trouble originates in the type of society we live under. Let us approach the problems with an analogy from fiction.

Most of us are acquainted with the story of Aladdin and his wonderful lamp. All Aladdin had to do was to rub the lamp and a genie appeared out of nowhere to provide whatever might be his wish. So, although Aladdin did no work, he wound up with all the affluence of an oriented potentate of those times simply because he had control over the magic lamp.

It would almost seem that this is how capitalism works. The capitalists do not use a magic lamp to acquire their wealth, they simply rub their magic checkbooks. Once rubbed, the genie appears in the shape of a multitude of working people who hasten to do the master’s bidding. They swarm into his factories, his shops, his mines, his forests and wherever he may order them to swarm. And they produce all of his manufactured goods and his services even to the factories, transportation, and stores which they also operate.

What does this collective genie receive as payment for all this wealth, this mass of goods beyond the imagination of Aladdin or his genie? It is obvious that a horse or a machine must receive a minimum of oats or oil to keep functioning. It is also obvious that horses and machines — despite all care — do break down and ultimately do have to be replaced. And this is just what happens to our modem genie, the working class. Workers receive for their efforts a wage, or a salary, which is sufficient on the average to keep them functioning, to repair them when they break down, and to replace them with their own offspring when they are old. No more than did Aladdin participate in the production of wealth do the modern Aladdins, the capitalists.

Now in the case of Aladdin, the sudden production of vast amounts of wealth created no problems because it could be accomplished at his whim. It was not a continuous process, and whoever it was who did the actual work were somewhere out in limbo and not around to flaunt their poverty in the face of the Master. But such is not the case in the society we are considering, for although future civilizations might well look back on our times as something hard to believe as true, there is nothing fictional or magic about It. Nothing, that is, but the fiction that is fed in the schools, churches, press, radio and TV, the fiction that the workers (our modem genie) and the capitalists our up-to-date Aladdin), have a common Interest; and that it is theoretically possible for workers to rise out of their poverty and insecurity into the affluence and ease of the capitalists simply through their own efforts.

But the case of Aladdin's genie and that of the working class is different in another respect. There is no indication within the pages of The Arabian Nights that Aladdin’s slave desired, or even thought of, freedom. Class society in fact, however, is entirely different and the chief problem with which the capitalists must contend is minimizing the class struggle which rages despite the headlining propaganda of the mass media. The time will surely come when that modern genie, the working class, will realize that riots, demonstrations, and support of wars is not the answer. They will, we are confident, grow to understand that they must organize on the political front and organize for one purpose only, the abolition of capitalism and the introduction of a system based upon production for use rather than for sale on the market with a view to profit. There will be, under socialism, a different kind of genie — a genie made up of automated and computerized equipment, a mechanical genie who can release mankind from drudgery permitting to all the enjoyment of leisure under a sane system of society.

Foreward to the Special 300th issue of The Western Socialist (1974)

From the Special 300th issue of The Western Socialist


To the World Socialist Movement the important function of revolutionary socialist organization is the propagation of socialist knowledge. We insist that the socialist revolution must be the political act of a consciously socialist working class. We reject the concept of violence, vanguardism and reformism.

Now, because the membership of the World Socialist Party, as with its companion parties, consists almost entirely of men and women who must earn a living and whose time for propagating socialism is necessarily limited, our efforts cannot take advantage of every arena or they would be spread too thin with our relatively small numbers. Fortunately, one of the more important of the media for mass propaganda is to a certain extent available on both a free and charged-for basis. This media is, of course, the air waves . . . the radio of commercial, public service and sustained programs. Over a period of fifteen years we have made frequent use of this medium one way or another and, recently, have experimented with the extra dimension afforded by television.

We have arranged for broadcast interviews without dilution of our principles, particularly with visiting comrades from home and abroad. We have participated as guests on a number of live telephone-style talk shows and at least two debates. Comrades, especially in Canada, have made copious use of call-in programs to present our perspective on the issue under discussion.

But our most frequent and consistent efforts over radio have been carried on for some 10 years In various series of WSP-sponsored programs over Greater Boston radio stations, chiefly over WCRB, AM & FM. We have had several formats but the most enduring has been the weekly four- to five-minute script, a selection of which we have published in issues of The Western Socialist for many years. We have enjoyed a cordial relationship with the station management despite some pressures directed against it from commercial and political groups.

The scripts, sampled herein, run the gamut of socialist propaganda. They are, in effect, a continuing soap-box program and are designed to cast light on the socialist attitude toward the very many questions and problems that confront society in general and the working class in particular. We have had, we think, more responses from these spoken and written messages than from any other single type article. The responses have been mainly favorable but not altogether so. Some of our polemics have infuriated defenders of the Faith and the status quo.

Because the consensus of our membership believes that these radio messages incorporate the kernel of socialist thought, as understood by the Companion Parties, the National Administrative Committee was instructed at our Conference in September, 1973, to produce a special Issue of The Western Socialist, made up chiefly of a selection of the talks, in commemoration of the 300th consecutive issue of The Western Socialist since its founding in Winnipeg, Canada, in October of 1933.

The selection of these scripts from the hundreds available has not made for an easy choice; every one hits the mark in some area of interest. There were also included scripts that had never been printed and existed only as the spoken word on tape. Eliminating local, highly topical and personality elements lightened the task somewhat, and sigh by sigh the job got done. We have avoided redundancy of subject matter and argument as much as possible, but it is the nature of the socialist perspective to see the interrelations of society and to express It.

A word on credits. These brief polemics are the work of Harry Morrison (Harmo), who readers of The Western Socialist will recognise as being a frequent contributor to this journal over the past third of a century. Many of them contain ideas which socialists have presented throughout the years. But the manner of presentation of these ideas, reasoned and dramatic, is distinctively Harmo's, although, as he too has stated, styles of writing are not developed in a vacuum, and his style has been influenced undoubtedly by socialist propaganda past and present.
W.S.P. (U.S.)
August. 1974


This Special 300th Issue of The Western Socialist will also be available to the Companion Parties of Socialism (and any other interested parties) as a pamphlet that will make possible a cover of their own choice. Incorporating everything but the specialized Party detail contained in each issue of our Journal.

Introduction to the Special 300th issue of The Western Socialist (1974)

From the Special 300th issue of The Western Socialist


The everyday experience with the sophistication of modern technology, transportation and communication has made evident the increasing international nature of Man's economic affairs and social interests. This fact has been well noted by writers of science fantasy as well as having influenced the equally fictional extrapolations of organizations and individuals who may be inclined to philosophize on the future of society.

The expression one world is often used in this connection as a vague, tentative goal of this social direction. It has a nice friendly ring to it, and while it offends practically no one, it offers very little information either. Whatever the extent of any particular concept of one world, the typical description invariably retains vestiges of propertied relationships, nationalistic overtones and other hangovers of capitalist values and behavior.

The world socialist likes the sound of one world too, but its implications lack substance. He realizes that an understanding of the social relationships and historical forces of a continually evolving human society must be the basis of his analysis of the present and projections of the future. This is his perspective, free of preconceptions and wish-thinking, and its development leads to the inexorable conclusions that result in and are expounded by the broad concept of world socialism.

That’s what this pamphlet is all about. It is a selection of lively essays from the perspective of the world socialist on the problems and questions that beset society. They expose the assumptions, shibboleths, imponderable fantasies and false codes for what they are and not for what we are told they are. They are never ambiguous in pointing out the necessary alternative to the present human condition and the means of realizing it. In time, the reader learns that not only should he do something about a world plagued by inhumanities but, more important, what he can do. This perspective is represented by a world socialist movement that demonstrates a consistency of analysis and objectives that transcend all social and geographical divisions; In essence, these essays could have had their origin in many parts of the world.

The supplement at the back features our popular amplification of the more formal Declaration of Principles endorsed by the companion parties of world socialism. It has been published and reprinted both as a leaflet in English and French and as a feature article in The Western Socialist and Socialisme Mondial and may soon be more widespread. The original document was propounded by the Socialist Party of Great Britain in 1904, the year of its formation. During the entire existence of this political party and of companion parties In various countries, these principles have pointed the way to a sane society — world socialism.

Editorial: Once over lightly (1974)

Editorial from the Special 300th issue of The Western Socialist

Those who have had the opportunity to attend genuine socialist outdoor propaganda meetings will recall —upon reflection—that the Marxian soap-boxers invariably involve themselves and their audience in a variety of subjects. Over the course of a typical 2-3 hour session the speakers will be compelled, willy-nilly, to air their knowledge of politics, economics, history, sociology and anthropology, comparative religion and who knows what else? The fact that many socialists are capable of expatiating to some lengths in a wide area of disciplines indicates the degree to which the science of socialism inter-relates all knowledge. Socialists do have a penchant for sticking their noses into just about everything.

The radio scripts contained in this Special Issue certainly can be said to cover a multitude of topics. The problem is in separating them into neat categories. One finds that it makes for more tranquility to refrain from such departmentalization, considering the message of each on its own merits.

So far as we are concerned, one thing is certain. Whatever is said might well be said better so far as construction is concerned. But the attitude expressed throughout is a socialist perspective of capitalist society and Its problems.

The same can be said for the commentary on the Declaration of Principles of the Companion Parties. As goes the saying In the vernacular: it is double in spades.

We believe we have provided. In this Special Issue, a veritable Guide to Revolutionary Socialism — a sort of Handbook of Scientific Socialism in thought in action.

"The source of capitalist (national) power . . ." (1974)

From the Special 300th issue of The Western Socialist

High political offices — whether occupied by presidents, prime ministers, chairmen or monarchs — are not the real fountains of national strength. The source of capitalist (national) power is the support by the working class of the wages (capitalist) system. World socialism’s goal is a world without nations, owned by all who inhabit it.