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...)
Outside the PRC, Maoism was a term, used from the 1960s onwards, usually in a hostile sense, to describe parties or individuals who supported Mao Zedong and his form of Communism, as opposed to the form practised in the Soviet Union, which these groups denounced as "revisionist." These groups usually rejected the term Maoism, preferring to call themselves Marxist-Leninists. Since the death of Mao and the reforms of Deng, most of these parties have disappeared, but various small Communist groups in a number of countries continue to advance Maoist ideas.
Charilaos Florakis (also Harilaos Florakis; Greek: Χαρίλαος Φλωράκης; 20 July 1914 – 22 May 2005) was a leader of the Communist Party of Greece (KKE). Florakis was born on 20 July 1914 in the village of Paliozoglopi, located near Agrafa in the Itamos municipality, prefecture of Karditsa, Greece. He joined KKE, in 1941. An ELAS partisan during the resistance to the Nazi occupation in World War II, Florakis was on the losing side of the Greek Civil War that followed the liberation of the country, and subsequently left the country.
On his return to Greece in 1954 he was arrested. During his life he spent 18 years in detention or jail - including being put in internal exile by the Greek colonels in the beginning of the 1967-74 military dictatorship. First elected to parliament in 1974, Florakis led KKE as its general secretary from 1972 until 1989, when, though still fit for the job, he announced his decision to step down from the party's top post and proposed Grigoris Farakos as his successor.
...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.
If one understands by “family” the unbounded domination of parents over children, and absence of legal rights for the wife, then Bolshevism has, unfortunately, not yet completely destroyed this carry over of society’s old barbarism.
If one understands by “family” ideal monogamy, not in the legal but in the actual sense, then the Bolsheviks could not destroy what never was nor is on earth, barring fortunate exceptions.
There is absolutely no foundation for the statement that the Soviet law on marriage has been an incentive to polygamy and polyandry. Statistics of marriage relations, actual ones are not available, and cannot be. But even without columns of figures one can be sure that the Moscow index numbers of adulteries and shipwrecked marriages are not much different from the corresponding data for New York City, London, or Paris—and who knows?—are perhaps even lower.
Against prostitution there has been a strenuous and fairly successful struggle. This proves that the Soviets have no intention of tolerating that unbridled promiscuity which finds its most destructive and poisonous expression in prostitution.
A long and permanent marriage, based on mutual love and cooperation—that is the ideal standard. To this the influences of the school, of literature, and of public opinion in the Soviets tend. Freed from the chains of police and clergy, later also from those of economic necessity, the tie between man and woman will find its own way, determined by physiology, psychology, and care for the welfare of the race. The Soviet regime is still far from the solution of this as of other basic problems, but it has created serious prerequisites for their solution. In any case the problem of marriage has ceased to be a matter of uncritical tradition and the blind force of circumstance; it has been posed as a task of collective reason.
