作者：华言
编辑：李聪玲 责任编辑：鲁慧文 翻译：鲁慧文
社会主义在理论上追求平等与集体福祉，但在实践中常引发诸多问题。首先，“铁的政党”导致权力高度集中，单一政党垄断政治资源，压制异议，限制自由。缺乏竞争与监督，执政者易腐败，决策僵化，效率低下。其次，社会主义常催生“新奴隶”现象：国家控制经济，个人丧失自主权，被迫服从集体目标，创新与个性被压抑。再次，个人崇拜在社会主义体制中常见，领袖被神化，民众盲目追随，失去理性判断力，易导致政策失误甚至灾难。最后，集体主义虽强调共同利益，却常忽视个体权利，强制统一思想，扼杀多样性，造成社会活力不足。社会主义的理想在现实中常因人性与权力的复杂性而扭曲，经济停滞、自由受限、效率低下成为其弊端。实践证明，过度强调集体而忽视个体，难以实现真正的繁荣与公平。
一、社会主义的建党学说–铁的政党
社会主义的建党学说是：一、阶级斗争产生并且需要政党，政党在阶级斗争中发展，在和平中走向死亡。二、共产党是以马克思主义理论武装的工人阶级先进部队，有严密的组织和统一的纪律，讲党性就是要讲无条件的服从性。三、党是无产阶级专政和社会主义建设的领导力量，长期执政是唯一的、根本的利益。
群众是划分为阶级的，没有阶级也要按照一定的标准制造出来，阶级如何划分，这取决于本国社会结构。组织是寡头统治的温床，在任何组织中，无论它是一个政党、工会组织，还是其他任何类型的协会，其贵族化倾向都是显而易见的。因此，政党通常是由愿意服从、愿意执行命令的人来组成的，他们是一批人，是一个稳定的集团，党内分为领导和被领导集团，领袖自认为是半人半神，是天生的领导者，党员是被领导者。领袖的专断是一定的，这是组织运转的关键，掌控着组织大权的领袖组成了小圈子，形成自己的特殊利益。政党的组织化程度越高，党的领导人凌驾于党组织之上的可能性就越高，变得骄横跋扈。
党在阶级斗争中壮大，所以要不断的制造敌人，在对敌人的斗争中发展阶级基础和经济基础，导致社会陷入不断的冲突中。党是一支讲党性、不讲人性的组织，党内扼杀自由与民主，导致党成为一具僵化的尸体，党的中下层丧失了独立思考的能力，全党听一个人或几个人的号令，不知反抗、不知反省。一党专制不仅将窒息社会的公共生活，清除所有与当权者不同的声音，党内也将形成排斥异己、领袖独裁的格局。
党为了长期执政，对反对它执政的一切团体和个人进行剿灭，从源头开展巩固统治，贫民、愚民、弱民就成为选择。党除了自己的利益，没有别的利益。
铁的政党，不仅对内部的党员铁血镇压，对社会全体大众也是铁血镇压的。
二、社会主义的新人改造–新奴隶
统治者都有一种不切实际的幻想：他们希望老百姓面对统治者时，唯唯诺诺，又希望百姓面对侵略者时，铁骨铮铮。
共产党革命的终结目标既要建立新社会，也要塑造新人。社会主义新人是：透过革命斗争，升华人和解放人，使得人在通向完美的阶梯上不断攀登，直到完美。新人的特征：把精神和道德放在物质和欲望之上，有政治忠诚和献身精神，个人服从于集体，为了一个更卓越的目标而生活。为此，我们要实施新人工程：在革命斗争中锤炼出来，思想改造升华起来的以彻底改造人性为目的的社会工程。
唯物主义的环境决定论：人性由环境塑造并直接对环境做出反映，人是那个环境的产物，人是一件未完成的产品，个人和共同体的完美结合从而反映出人的真正性质，人具有可塑性和可完美性。人的可完美性本身是唯意志论观点，与马列主义所尊崇的唯物主义格格不入。
社会主义新人的人是：一个集体的人和党的人，听党话跟党走，而不是作为个体的人，一个有自由意志和独立思想的人。社会主义新人伦理道德基础：每一个人生下来就欠了党、政府和社会的债，他的一生就是用贡献来还债，所以要自我牺牲和为别人服务。苏联、中共精心组织了一系列运动和组织措施对党的成员进行脱胎换骨的改造，对个人的思想、心理甚至个性的控制，通过强化学习文件、向党交心和坦白个人历史、自我解剖和自我批判、用体力劳动来触及思想等等，让个人有获得“新生”的感觉，并把自己完全等同于党的工具。
“灵魂深处闹革命”，用掏心挖肺式的自我解剖和苦行僧般的自我拒绝来达到彻底否定个人存在的目标，导致的后果是新人都有领袖崇拜情结，领袖崇拜从根源上说是个人虚弱和个性泯灭的结果，个人唯有在集体中才能找到自己生存的意义和力量。
现在普遍认为,人性是永恒的和不可改变。各个国家塑造“新人”的实践都失败了，因为建设新人工程的地基是架构在不可靠的假设上的。 新人工程，在现实中的是不可行性，而且改造人性的社会工程本身不具有伦理的合理性。
三、个人崇拜：社会主义定制
个人崇拜是以权力的力量神化领导人,在整个国家为大众塑造了一尊高高在上、不可挑战的神，以他的话语为天条，不受任何制约,全国全党谁也管不了，全党和全体国民都要自觉放弃思考，听从这个神的指挥。政治本应该是众人之事，是人类结群而居、自我组织的需要。在一切政治体中,不应该出现个人崇拜,但在社会主义国家都出现过个人崇拜。对于社会主义国家来说，个人崇拜就是驾驭术，操控人的思想，统一意志、统一思想、统一行动，步调一致的前进。
个人崇拜的产生。一是人类具有英雄情结的心理。在人类统治秩序上，先民为了活下去，产生了首长领导模式，敬畏信赖最高权力者。现代社会,一些政治集团常常利用群众对政治强人的需求，有目的地制造个人崇拜，利用其掌握的强大的宣传机器，有意识地推动社会的个人崇拜氛围，塑造一个强势领袖的形象，让群众认为，只有领袖才能解决迫在眉睫的各种社会问题。二是被洗脑教育的结果。将个人崇拜种植到民众大脑里，观念被灌输进去的，对单一来源的信息坚信不疑，统治者的官方教科书初始设置了他们的底层逻辑和核心价值观,并产生特定的认知反应：党伟大，领袖英明；领袖的话是真理，要无条件服从。洗脑教育下，普通大众是韭菜，却处处维护镰刀，并把自己当镰刀去砍伐同类。统治者最担心对教育失控，害怕人们传播知识、说出真相，使人觉醒。对中国民间教育培训行业进行打击就是一个例子。三是是群体声浪挟裹下的从众心理。口号喧天、谬论泛滥，成为主流意识形态，让愚昧无知的人群进入癫狂，在这种情况下，从众就是保护自己的最佳手段。个人崇拜本质上是一种权力崇拜，官员为了获得升迁并保住他们手中的权力，只能通过对领袖的无原则的效忠和吹捧来达到；普通百姓害怕不唱赞歌会被责罚，失去沉默的自由，他们只能附和并追随，裹挟他们一起为领袖而疯狂，失去自我、失去独立。
社会主义必然产生个人崇拜。社会主义国家出现有组织的个人崇拜是一种正常的政治活动，是无法根绝的痼疾。其组织根源在于马克思主义的政党学说：在党的中央领导层，需要有个核心，并赋予该核心比其他领导人更大的权力。社会主义国家权力过度集中于党，党政不分、以党代政。党的权力，被党内一小部分人掌握。权力过度集中于少数人，必然造成个人崇拜。
个人崇拜的危害。一是以专权和独裁的方式，领导、控制一切生活。不受监督和制约的权力必然会走向腐败和专横。他们利用手中不受任何约束的权力，粗暴地干预国家社会生活的一切领域，用残酷的手段对付党内外的反对派，用权力裁判学术论争，用庞大的机构对整个社会、包括党和国家的高层领导人进行严密的控制和无法无天的镇压。二是以暴力和野蛮手段，压制、打击一切不同声音。正确的意见，正义的声音，受到摧残，大话、假话、空话充斥全国。科学思想、科学研究、科学决策被打击排挤甚至被铲除，人的尊严受到摧残践踏，整个社会陷入极端恐怖之中。
四、社会主义价值观–集体主义
个人才是目的本身，任何集体主义终极还是要实现个人的幸福生活和生命的价值。集体主义是主张个人从属于社会，个人权利受到集体权利的限制，个人利益应当服从集团、民族、阶级和国家利益，当个人利益和集体利益发生矛盾的时候要服从集体利益。集体主义的最高标准是一切言论和行动符合人民群众的集体利益，这是无产阶级世界观的重要内容。
（一）集体内部的不平等。形成集体，就会在集体内部形成领导层和非领导层，造成集体内部个人的不平等，把集体内部人员分了贵贱，为集体的团结留下隐忧。同时，集体中的非核心个体也因此而丧失了与集体相等的权利，集体主义具有独裁的性质。
（二）集体主义的道德。社会主义国家的道德，建立在集体主义上的。集体主义的缺陷在于，既然要求“集体利益至上”，那么，就必须确定“集体”的范围，凡是与这一“集体”目标不一致的，就是敌人。在集体主义的社会，集体本身必须要有某些人来代表，代表人是否由集体中大多数人同意产生，代表人能否没有任何私心杂念地代表集体利益，集体利益如何界定界定？这些都是问题。结果是：集体主义只是话语权的代表人实现它们个人理想，冠冕堂皇地以集体利益的名义，肆无忌惮地侵犯他人利益，以集体的名义挥霍公共财产满足私欲，奴役其他个人服务自己。
社会主义价值观是宣扬社会本位的集体主义价值观；普世价值观是以美国为代表的西方发达国家的资本主义价值观，宣扬个人本位的个人主义价值观。个人本位的确是有自私自利的思想，但个人本位在任何情况下都不可能演化成最坏的极端个人主义。因为，极端个人主义必然会侵犯他人权益，而被侵犯的个人是不会像集体主义者那样作出牺牲的。个人本位社会中的个人主义，无论有多么自私，都只能建立在不侵犯他人利益这个基本共识上。
集体主义归根到底是为独裁集团服务，是它们奴役人民的遮羞布。
Why Socialism Is Harmful (II)
Summary:
Socialism pursues equality but leads to power concentration, the loss of personal freedom and independence, the creation of new slaves, and the rise of personality cults. Collectivism is abused as a tool of dictatorship, ultimately strangling individual rights and social vitality.
Author: Hua Yan
Editor: Li Congling Executive Editor: Lu Huiwen Translator: Lu Huiwen
In theory, socialism pursues equality and collective well-being, but in practice it often causes serious problems. First, the “iron party” leads to extreme centralization of power, with a single party monopolizing political resources, suppressing dissent, and restricting freedom. Without competition and oversight, rulers are prone to corruption, rigid decision-making, and inefficiency. Second, socialism often creates “new slaves”: with the state controlling the economy, individuals lose autonomy, forced to submit to collective goals, while innovation and individuality are stifled. Third, personality cults are common in socialist systems—leaders are deified, the masses blindly follow, lose rational judgment, and policies are prone to mistakes or disasters. Finally, although collectivism emphasizes common interests, it often ignores individual rights, enforcing ideological conformity and suffocating diversity, resulting in a lack of social vitality. The ideals of socialism are distorted by human nature and the complexity of power; economic stagnation, restricted freedom, and inefficiency become its chronic problems. Experience proves that when the collective is overemphasized and the individual neglected, true prosperity and fairness are impossible.
I. The Socialist Party-Building Doctrine — The Iron Party
The socialist doctrine of party-building includes:
1. Class struggle produces and requires parties; parties develop through class struggle but perish in peace.
2. The Communist Party, armed with Marxist theory, is the vanguard of the working class, with strict organization and unified discipline; party loyalty means unconditional obedience.
3. The Party is the leading force of the dictatorship of the proletariat and socialist construction, and long-term rule is its sole, fundamental interest.
The masses are divided into classes, and even if none exist, they must be artificially created. Class boundaries are determined by the social structure of each country. Organization is the cradle of oligarchy. In any organization—whether a party, a trade union, or an association—the tendency toward aristocracy is obvious. Thus, parties are usually composed of those willing to obey and carry out orders; they form a stable group divided into leaders and the led. Leaders see themselves as semi-divine, born rulers; members are subordinates. Autocracy by leaders is inevitable, being the key to organizational operation. Leaders who control organizational power form cliques with special interests. The more organizationally consolidated the party is, the greater the chance that its leaders stand above the party, becoming arrogant and domineering.
Since the Party grows through class struggle, it must continually create enemies. By fighting enemies, it expands its class base and economic foundation, plunging society into constant conflict. The Party is an organization of “party nature without human nature.” Freedom and democracy are crushed within, leaving the Party a rigid corpse. The rank and file lose the capacity for independent thought; the entire Party listens to the command of one or a few individuals, ignorant of resistance or self-reflection. One-party dictatorship not only suffocates public life, eliminating dissent, but also produces internal exclusion and leadership despotism.
To maintain long-term rule, the Party eradicates any groups or individuals that oppose it. From the outset, it consolidates its power by choosing the poor, the ignorant, and the weak as its base. Apart from its own interests, the Party has none. The iron party not only ruthlessly suppresses its members but also oppresses the entire populace.
II. The Socialist Project of “New Man” — The New Slaves
Rulers harbor unrealistic fantasies: they want the people to be submissive before them, yet defiant before invaders.
The revolutionary goal of the Communist Party is not only to build a new society but also to create a “new man.” This socialist “new man” is to be elevated and liberated through revolutionary struggle, constantly climbing toward perfection. Characteristics of the new man: placing spirit and morality above material and desire, political loyalty and devotion, submission to the collective, and living for a higher goal. Hence, the “New Man Project” is a vast social engineering effort aimed at thoroughly reshaping human nature—hammered out through revolutionary struggle and uplifted through thought reform.
Materialist environmental determinism holds that human nature is shaped by environment; man is a product of his environment, an unfinished product. The perfect union of the individual and community reflects true human nature, implying human plasticity and perfectibility. Yet this notion of perfectibility is itself voluntarist, incompatible with the materialism Marxism exalts.
Thus, the socialist “new man” is a collective being, a party being—one who follows the Party rather than an individual with free will and independent thought. The ethical basis of the socialist new man: everyone is born indebted to the Party, the state, and society; life is a repayment of that debt through sacrifice and service.
The Soviet Union and the CCP carefully organized movements to remake members: thought reform, confession of personal history, self-criticism, physical labor as ideological discipline, producing a sense of rebirth—until the individual wholly identifies as a Party tool.
“Revolution in the depths of the soul” demands ruthless self-denial, ascetic self-rejection, aimed at obliterating individuality. The result is a universal cult of leadership: worship rooted in personal weakness and erased individuality. Individuals find meaning only in the collective.
It is now widely recognized that human nature is enduring and unchangeable. Efforts to create a “new man” have failed everywhere, because the project rests on unreliable assumptions. The attempt to engineer human nature is both unfeasible and ethically indefensible.
III. Personality Cult — A Socialist Customization
The cult of personality uses the force of power to deify leaders, raising them as untouchable gods whose words are law, beyond all constraint. Politics, however, should be the business of all, born of humanity’s communal existence and self-organization. In any polity, personal worship should not exist, yet every socialist state has produced it.
For socialist states, personality cult is a technique of domination, used to control thought, unify will, thought, and action, and march in lockstep.
Origins of personality cult:
1. Hero psychology — Humans have a tendency to revere strong leaders. Early societies trusted chiefs for survival. Modern political groups exploit this, deliberately manufacturing cults through propaganda and mass mobilization.
2. Brainwashing education — Indoctrination implants obedience in minds. Official textbooks instill core values: the Party is great, the leader wise; his words are truth, to be obeyed unconditionally. People, reduced to “chives,” defend the scythe that harvests them, even wielding it against their peers. Fear of uncontrolled education explains attacks on private teaching in China.
3. Conformist psychology — In a climate of slogans and falsehoods, conformity becomes survival. Personality cult is essentially worship of power: officials gain promotion through sycophancy; citizens, fearing punishment, echo propaganda and lose independence.
Personality cult is inevitable in socialism. Its roots lie in Marxist party doctrine: central leadership needs a core with greater power than others. In socialist states, power is concentrated in the Party; Party and state are fused. A few leaders wield immense authority, inevitably producing cults.
Dangers: • Despotism — Unchecked power becomes corrupt and tyrannical, intervening in all aspects of life, crushing opposition inside and outside the Party. Academic debate, scientific research, and freedom are destroyed.
• Violence and repression — Different voices are suppressed with brutality. Lies dominate public discourse; dignity is trampled; terror pervades society.
IV. Socialist Values — Collectivism
The individual is the end in itself. All collectivism must ultimately serve personal happiness and the value of life.
Collectivism asserts that the individual is subordinate to society, with personal rights restricted by collective rights. Personal interests must yield to group, class, national, or state interests. When they conflict, the individual must obey the collective.
Problems with collectivism:
1. Inequality within the collective — Any collective produces leaders and the led, stratifying members, leaving ordinary individuals unequal. Non-core members lose equal rights. Collectivism breeds authoritarianism.
2. Morality of collectivism — Socialist morality rests on collectivism. Since “collective interests come first,” one must define “the collective.” Those outside its scope become enemies. Representatives of the collective, often a few elites, hijack the concept to realize personal ambitions, squander public wealth, and enslave others in the name of collective interest.
Socialist values exalt collectivism; universal values, exemplified by Western capitalist democracies, exalt individualism. Though individualism can be selfish, it cannot degenerate into extreme individualism that violates others’ rights, for victims will resist. Thus, even selfish individualism rests on a consensus of non-infringement.
Collectivism, however, ultimately serves dictatorships—a fig leaf for enslaving the people.
