Variants of communism have been developed throughout history, including anarchist communism, Marxist schools of thought, and religious communism, among others. Communism encompasses a variety of schools of thought, which broadly include Marxism, Leninism, and libertarian communism, as well as the political ideologies grouped around those. All of these different ideologies generally share the analysis that the current order of society stems from capitalism, its economic system, and mode of production, that in this system there are two major social classes, that the relationship between these two classes is exploitative, and that this situation can only ultimately be resolved through a social revolution. The two classes are the proletariat, who make up the majority of the population within society and must sell their labor power to survive, and the bourgeoisie, a small minority that derives profit from employing the working class through private ownership of the means of production. According to this analysis, a communist revolution would put the working class in power, and in turn establish common ownership of property, the primary element in the transformation of society towards a communist mode of production.
Communism in its modern form grew out of the socialist movement in 19th-century Europe that argued capitalism caused the misery of urban factory workers. In the 20th century, several ostensibly Communist governments espousing Marxism–Leninism and its variants came into power, first in the Soviet Union with the Russian Revolution of 1917, and then in portions of Eastern Europe, Asia, and a few other regions after World War II. As one of the many types of socialism, communism became the dominant political tendency, along with social democracy, within the international socialist movement by the early 1920s. (Full article...)
Problems of Peace and Socialism (Russian: Проблемы мира и социализма), often referred to by the name of its English-language edition World Marxist Review (WMR), was a joint theoretical and ideological magazine of communist and workers parties around the world. It existed for 32 years, until it closed down in June 1990. The offices of WMR were based in Prague, Czechoslovakia. Each edition of the magazine had a circulation of above half a million, being read in some 145 countries. At its height, WMR appeared in 41 languages, and editors from 69 communist parties around worked at its office in Prague. The master copy of the magazine was its Russian-language edition Problemy Mira i Sotsializma.
Pushpa Kamal Dahal (Nepali: पुष्पकमल दाहाल; born Chhabilal Dahal on 11 December 1954, simply known as Prachanda (Nepali: प्रचण्ड[prʌt͡sʌɳɖʌ])) is a former guerrilla leader and chairman of the Unified Communist Party of Nepal (Maoist) (UCPNM). Prachanda led the CPN (M) as it launched an insurgency on 13 February 1996. In 2008 the ensuing civil war culminated in the overthrow of the Shah dynasty in favour of a communist leadership.
The Constituent Assembly elected Prachanda Prime Minister of Nepal on 16 August 2008. He was sworn in as Prime Minister on 18 August 2008. Prachanda resigned from the post on 4 May 2009 after his attempt to sack the army chief, General Rookmangud Katawal, was opposed by President Ram Baran Yadav. Prachanda remained in office until 23 May 2009, when his successor was elected.
...that Moscow City Hall, built in the 1890s to the tastes of the Russian bourgeoisie, was converted by Communists into the Central Lenin Museum after its rich interior decoration had been plastered over.
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These two basic points—the formation of a national-popular collective will, of which the modern Prince is at one and the same time the organiser and the active, operative expression; and intellectual and moral reform—should structure the entire work. The concrete, programmatic points must be incorporated in the first part, that is they should result from the line of discussion dramatically”, and not be a cold and pedantic exposition of arguments.
Can there be cultural reform, and can the position of the depressed strata of society be improved culturally, without a previous economic reform and a change in their position in the social and economic fields?
Intellectual and moral reform has to be linked with a programme of economic reform—indeed the programme of economic reform is precisely the concrete form in which every intellectual and moral reform presents itself. The modern Prince, as it develops, revolutionises the hole system of intellectual and moral relations, in that its development means precisely that any given act is seen as useful or harmful, as virtuous or as wicked, only in so far as it has as its point of reference the modern Prince itself, and helps to strengthen or to oppose it. In men’s consciences, the Prince takes the place of the divinity or the categorical imperative, and becomes the basis for a modern laicism and for a complete laicisation of all aspects of life and of all customary relationships.
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