Sosialisme: Perbedaan antara revisi

Tujuan fundamental sosialisme adalah untuk mencapai tingkat lanjut dari produksi material; dan oleh karenanya produktivitas, efisiensi dan rasionalitas yang lebih besar dibandingkan dengan kapitalisme dan semua sistem sebelumnya; di bawah pandangan bahwa perluasan kemampuan produktif manusia adalah dasar bagi perluasan kebebasan dan kesetaraan di dalam masyarakat.<ref>''Socialism and the Market: The Socialist Calculation Debate Revisited''. Routledge Library of 20th Century Economics, 2000. p. 12. {{ISBN|978-0-415-19586-7}}.</ref> Banyak bentuk teori sosialis berpendapat bahwa perilaku manusia sebagian besar dibentuk oleh lingkungan sosial. Khususnya, sosialisme berpendapat bahwa [[adat istiadat]], nilai-nilai, sifat-sifat kultural dan praktik ekonomi adalah ciptaan sosial dan bukan hasil dari hukum alam yang kekal.<ref>{{cite book |last=Claessens |first=August |title=The logic of socialism |publisher=Kessinger Publishing, LLC |date=2009 |isbn=978-1-104-23840-7 |page=15 |quote=The individual is largely a product of his environment and much of his conduct and behavior is the reflex of getting a living in a particular stage of society.}}</ref><ref>Ferri, Enrico, "Socialism and Modern Science", in ''Evolution and Socialism'' (1912), p.&nbsp;79:<blockquote> Upon what point are orthodox political economy and socialism in absolute conflict? Political economy has held and holds that the economic laws governing the production and distribution of wealth which it has established are natural laws ... not in the sense that they are laws naturally determined by the condition of the social organism (which would be correct), but that they are absolute laws, that is to say that they apply to humanity at all times and in all places, and consequently, that they are immutable in their principal points, though they may be subject to modification in details. Scientific socialism holds, the contrary, that the laws established by classical political economy, since the time of Adam Smith, are laws peculiar to the present period in the history of civilized humanity, and that they are, consequently, laws essentially relative to the period of their analysis and discovery.</blockquote></ref> Objek kritiknya oleh karena itu bukanlah keserakahan atau kesadaran manusia, tapi kondisi material dan sistem sosial buatan manusia (yaitu struktur ekonomi masyarakat) yang memunculkan masalah sosial dan inefisiensi. [[Bertrand Russell]], yang sering kali dianggap sebagai bapak filsafat analitik, diidentifikasi sebagai sosialis. Russell menentang aspek perjuangan kelas Marxisme, memandang sosialisme semata-mata sebagai penyesuaian relasi ekonomi untuk mengakomodasi produksi mesin modern demi keuntungan seluruh umat manusia melalui pengurangan progresif waktu kerja yang diperlukan.<ref>{{cite web |last=Russell |first=Bertrand |url=http://www.zpub.com/notes/idle.html |title=In Praise of Idleness |year=1932 |access-date=2019-09-16 |archive-date=2019-08-22 |archive-url=https://web.archive.org/web/20190822071656/http://www.zpub.com/notes/idle.html |dead-url=yes }}</ref>

Sosialisme libertarian (kadang disebut [[anarkisme sosial]],<ref name="Ostergaard 1991. p. 21">[[Geoffrey Ostergaard|Ostergaard, Geoffrey]]. "Anarchism". ''A Dictionary of Marxist Thought''. Blackwell Publishing, 1991. p. 21.</ref><ref name="Noam Chomsky 2004, p. 739">Chomsky, Noam (2004). ''Language and Politics''. In Otero, Carlos Peregrín. AK Press. p. 739</ref> [[libertarianisme sayap kiri]]<ref>Bookchin, Murray and Janet Biehl. ''The Murray Bookchin Reader''. Cassell, 1997. p. 170 {{ISBN|0-304-33873-7}}</ref><ref>Hicks, Steven V. and Daniel E. Shannon. ''The American journal of economics and sociolology''. Blackwell Pub, 2003. p. 612</ref> dan libertarianisme sosialis)<ref>Miller, Wilbur R. (2012). ''The social history of crime and punishment in America. An encyclopedia.'' 5 vols. London: Sage Publications. p. 1007. {{ISBN|1-4129-8876-4}}. "There exist three major camps in libertarian thought: right-libertarianism, socialist libertarianism, and ..."</ref> adalah kelompok filsafat politik [[Anti-otoritarianisme|anti-otoritarian]]<ref>"It implies a classless and anti-authoritarian (i.e. libertarian) society in which people manage their own affairs" [http://www.infoshop.org/AnarchistFAQSectionI1#sthash.40vnyElp.dpuf I.1 Isn't libertarian socialism an oxymoron?] {{Webarchive|url=https://web.archive.org/web/20171116212712/http://www.infoshop.org/AnarchistFAQSectionI1#sthash.40vnyElp.dpuf |date=2017-11-16 }} at [[An Anarchist FAQ]]</ref> di dalam gerakan sosialis yang menolak sosialisme sebagai kepemilikan dan kontrol ekonomi negara yang tersentralisasi,<ref>"unlike other socialists, they tend to see (to various different degrees, depending on the thinker) to be skeptical of centralised state intervention as the solution to capitalist exploitation..." [[Roderick T. Long]]. "Toward a libertarian theory of class." ''Social Philosophy and Policy''. Volume 15. Issue 02. Summer 1998. Pg. 305</ref> termasuk kritik terhadap [[Perbudakan upah|relasi buruh upah]] di tempat kerja,<ref>"Therefore, rather than being an oxymoron, "libertarian socialism" indicates that true socialism must be libertarian and that a libertarian who is not a socialist is a phoney. As true socialists oppose wage labour, they must also oppose the state for the same reasons. Similarly, libertarians must oppose wage labour for the same reasons they must oppose the state." [http://www.infoshop.org/AnarchistFAQSectionI1 {{Webarchive|url=https://web.archive.org/web/20171116212712/http://www.infoshop.org/AnarchistFAQSectionI1 |date=2017-11-16 }} "I1. Isn´t libertarian socialism an oxymoron" in [[An Anarchist FAQ]]</ref> serta negara itu sendiri.<ref name=":0">"So, libertarian socialism rejects the idea of state ownership and control of the economy, along with the state as such. Through workers' self-management it proposes to bring an end to authority, exploitation, and hierarchy in production." [http://www.infoshop.org/AnarchistFAQSectionI1 "I1. Isn´t libertarian socialism an oxymoron" in] {{Webarchive|url=https://web.archive.org/web/20171116212712/http://www.infoshop.org/AnarchistFAQSectionI1 |date=2017-11-16 }} [[An Anarchist FAQ]]</ref> Sosialisme libertarian menekankan [[manajemen mandiri pekerja]] di tempat kerja<ref name=":0"/> dan [[Desentralisasi#Desentralisasi sosialis libertarian|struktur organisasi politik yang didesentralisasi]],<ref>" ...preferring a system of popular self governance via networks of decentralized, local voluntary, participatory, cooperative associations. [[Roderick T. Long]]. "Toward a libertarian theory of class." ''Social Philosophy and Policy''. Volume 15. Issue 02. Summer 1998. Pg. 305</ref> menyatakan bahwa masyarakat yang didasarkan atas kebebasan dan kesetaraan dapat dicapai melalui penghapusan lembaga [[otoriter]] yang mengontrol [[alat produksi]] tertentu dan mensubordinasikan mayoritas kepada kelas pemilik atau elit politik dan ekonomi.<ref>Mendes, Silva. ''Socialismo Libertário ou Anarchismo'' Vol. 1 (1896): "Society should be free through mankind's spontaneous federative affiliation to life, based on the community of land and tools of the trade; meaning: Anarchy will be equality by abolition of [[private property]] (while retaining respect for [[personal property]]) and [[liberty]] by abolition of [[authority]]".</ref> Sosialis libertarian umumnya menempatkan harapan mereka dengan cara demokrasi langsung yang [[Desentralisasi#Desentralisasi sosialis libertarian|terdesentralisasi]] serta asosiasi [[Federalisme|federasi]] atau [[konfederasi]] seperti seperti [[munisipalisme libertarian]], [[majelis rakyat]], [[serikat pekerja]], dan [[dewan pekerja]].<ref>"...preferring a system of popular self governance via networks of decentralized, local, voluntary, participatory, cooperative associations-sometimes as a complement to and check on state power..."</ref><ref>{{cite book |last=Rocker |first=Rudolf |title=Anarcho-Syndicalism: Theory and Practice |page=65 |year=2004 |publisher=[[AK Press]] |isbn=978-1-902593-92-0}}</ref> Terkait dengan hal tersebut, anarko-sindikalis [[Gaston Leval]] menjelaskan: "Oleh karena itu kita meramalkan sebuah Masyarakat di mana semua aktivitas akan dikoordinasikan, sebuah struktur yang pada waktu yang sama memiliki fleksibilitas yang cukup untuk memungkinkan otonomi seluas mungkin bagi kehidupan sosial, atau bagi keberlangsungan setiap penghidupan, dan keterpaduan yang cukup untuk mencegah kekacauan...Dalam masyarakat yang terorganisir dengan baik, semua hal itu harus dicapai secara sistematis melalui federasi yang pararel, disatukan secara vertikal di tingkat tertinggi, membentuk satu organisme besar yang di dalamnya semua fungsi ekonomi akan dilakukan dalam solidaritas dengan yang lain, oleh karenanya akan secara permanen menjaga kohesi yang diperlukan". Semua itu biasanya dilakukan dalam seruan umum untuk relasi manusia yang [[Kebebasan|libertarian]]<ref>"LibSoc share with LibCap an aversion to any interference to freedom of thought, expression or choice of lifestyle." [[Roderick T. Long]]. "Toward a libertarian theory of class." ''Social Philosophy and Policy''. Volume 15. Issue 02. Summer 1998. p 305</ref> dan [[Asosiasi bebas (komunisme dan anarkisme)|sukarela]]<ref>"What is implied by the term 'libertarian socialism'?: The idea that socialism is first and foremost about freedom and therefore about overcoming the domination, repression, and alienation that block the free flow of human creativity, thought, and action...An approach to socialism that incorporates cultural revolution, women's and children's liberation, and the critique and transformation of daily life, as well as the more traditional concerns of socialist politics. A politics that is completely revolutionary because it seeks to transform all of reality. We do not think that capturing the economy and the state lead automatically to the transformation of the rest of social being, nor do we equate liberation with changing our life-styles and our heads. Capitalism is a total system that invades all areas of life: socialism must be the overcoming of capitalist reality in its entirety, or it is nothing." "What is Libertarian Socialism?" by Ulli Diemer. Volume 2, Number 1 (Summer 1997 issue) of ''The Red Menace''.</ref> melalui identifikasi, kritik dan pembongkaran praktis dari otoritas tidak sah di semua aspek kehidupan manusia.{{refn|<ref name="iaf-ifa.org"/><ref name="auto"/><ref name="Ward 1966"/><ref name="Brown 2002 106"/><ref>{{cite web |title=The Soviet Union Versus Socialism |url=http://chomsky.info/1986____/ |website=chomsky.info |accessdate=22 November 2015 |quote=Libertarian socialism, furthermore, does not limit its aims to democratic control by producers over production, but seeks to abolish all forms of domination and hierarchy in every aspect of social and personal life, an unending struggle, since progress in achieving a more just society will lead to new insight and understanding of forms of oppression that may be concealed in traditional practice and consciousness.}}</ref><ref>"Authority is defined in terms of the right to exercise social control (as explored in the "sociology of power") and the correlative duty to obey (as explred in the "philosophy of practical reason"). Anarchism is distinguished, philosophically, by its scepticism towards such moral relations—by its questioning of the claims made for such normative power—and, practically, by its challenge to those "authoritative" powers which cannot justify their claims and which are therefore deemed illegitimate or without moral foundation. "[https://books.google.com/books?id=kkj5i3CeGbQC ''Anarchism and Authority: A Philosophical Introduction to Classical Anarchism'' by Paul McLaughlin. AshGate. 2007. p. 1]</ref><ref>Individualist anarchist Benjamin Tucker defined anarchism as opposition to authority as follows "They found that they must turn either to the right or to the left,—follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other. Thus were born State Socialism and Anarchism...Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity. Good representatives of the first are seen in the Catholic Church and the Russian autocracy; of the second, in the Protestant Church and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of Karl Marx." [[Benjamin Tucker]]. [http://www.theanarchistlibrary.org/HTML/Benjamin_Tucker__Individual_Liberty.html ''Individual Liberty.'']</ref><ref>Anarchist historian [[George Woodcock]] report of [[Mikhail Bakunin]]'s anti-authoritarianism and shows opposition to both state and non-state forms of authority as follows: "All anarchists deny authority; many of them fight against it." (p. 9)...Bakunin did not convert the League's central committee to his full program, but he did persuade them to accept a remarkably radical recommendation to the Bern Congress of September 1868, demanding economic equality and implicitly attacking authority in both Church and State."</ref>}} Dengan demikian, sosialisme libertarian dalam gerakan sosialis yang lebih luas berusaha untuk membedakan dirinya dengan [[Leninisme]]/[[Bolsheviks|Bolshevisme]] dan [[demokrasi sosial]].<ref>"It is forgotten that the early defenders of commercial society like [[Adam Smith|(Adam) Smith]] were as much concerned with criticising the associational blocks to mobile labour represented by [[guilds]] as they were to the activities of the state. The [[History of socialism|history of socialist thought]] includes a long associational and anti-statist tradition prior to the political victory of the [[Bolshevism]] in the east and varieties of [[Fabianism]] in the west. John O´Neil." ''The Market: Ethics, knowledge and politics''. Routledge. 1998. p. 3</ref>