Posts tagged with: socialism

As a person with a strong family history of cancer, this story warmed my heart. Oh wait, did I say “warmed my heart”? What I meant to say was “chilled me to the bone“:

Created 60 years ago as a cornerstone of the British welfare state, the National Health Service is devoted to the principle of free medical care for everyone. But recently it has been wrestling with a problem its founders never anticipated: how to handle patients with complex illnesses who want to pay for parts of their treatment while receiving the rest free from the health service…

…One such case was Debbie Hirst’s. Her breast cancer had metastasized, and the health service would not provide her with Avastin, a drug that is widely used in the United States and Europe to keep such cancers at bay. So, with her oncologist’s support, she decided last year to try to pay the $120,000 cost herself, while continuing with the rest of her publicly financed treatment.

By December, she had raised $20,000 and was preparing to sell her house to raise more. But then the government, which had tacitly allowed such arrangements before, put its foot down. Mrs. Hirst heard the news from her doctor.

“He looked at me and said: ‘I’m so sorry, Debbie. I’ve had my wrists slapped from the people upstairs, and I can no longer offer you that service,’ ” Mrs. Hirst said in an interview.

“I said, ‘Where does that leave me?’ He said, ‘If you pay for Avastin, you’ll have to pay for everything’ ” — in other words, for all her cancer treatment, far more than she could afford.

Officials said that allowing Mrs. Hirst and others like her to pay for extra drugs to supplement government care would violate the philosophy of the health service by giving richer patients an unfair advantage over poorer ones…

…in a final irony, Mrs. Hirst was told early this month that her cancer had spread and that her condition had deteriorated so much that she could have the Avastin after all — paid for by the health service. In other words, a system that forbade her to buy the medicine earlier was now saying that she was so sick she could have it at public expense.

Mrs. Hirst is pleased, but up to a point. Avastin is not a cure, but a way to extend her life, perhaps only by several months, and she has missed valuable time. “It may be too bloody late,” she said.

I’m simply thrilled that so many people are so keen on introducing this system to the United States.

Blog author: mvandermaas
posted by on Tuesday, February 19, 2008

It’s a shame that the marvel of government-controlled health care hasn’t been implemented in the US yet:

Seriously ill patients are being kept in ambulances outside hospitals for hours so NHS trusts do not miss Government targets.
Thousands of people a year are having to wait outside accident and emergency departments because trusts will not let them in until they can treat them within four hours, in line with a Labour pledge.

What a fool I’ve been to oppose this massive improvement in standards of care. Hat tip to The Corner for pointing this one out.

Blog author: rnothstine
posted by on Thursday, January 24, 2008
Ronald Reagan delivers his radio commentary

When I lived in Egypt one of the Egyptian drivers for diplomats at the American Embassy in Cairo explained how people had to wait five to seven years for a phone. He proudly stated he was on the list, but poked fun at the long wait for service. Of course, he also added that you might be able to speed the process up by a few months with bribes, or as it is more affectionately knows as in Egypt, “baksheesh.”

Ronald Reagan loved to tell jokes about the former Soviet Union, especially about the stark differences between the United States and Soviet economic systems. It was a tactic he often used to take the hard edge off his criticism of the Soviets, while still drawing sharp contrasts between the competing systems. It also deftly showed his solidarity or sympathy with the Russian people.

Often to the horror of some of his top foreign policy advisers, he loved delivering the jokes directly to Mikhail Gorbachev at summit meetings. Gorbachev would politely smile or sometimes counter by adding that the joke was just a caricature of the Soviet system. But Reagan had carefully collected many of the jokes from former citizens of the Soviet Union, diplomatic officials, and some of them were passed to him by the CIA. Many of them were real jokes that had circulated inside the Soviet Union.

Many of Reagan’s jokes were a critique of the insufficiency of the Soviet system.

A Russian man goes to the official agency, puts down his money and is told that he can obtain delivery of his automobile in exactly 10 years. “Morning or afternoon,” the purchaser asks. “Ten years from now, what difference does it make?” replies the clerk. “Well,” says the car-buyer, “the plumber’s coming in the morning.”

Another joke Reagan liked to deliver summed up his thoughts well. Two Russians are walking down the street, and one says, “Comrade, have we reached the highest state of communism?” “Oh, no,” the other replies. “I think things are going to get a lot worse.” (more…)

Rev. Sirico wrote about Pope Benedict XVI’s recent encyclical, Spe Salvi, in an op-ed in the Detroit News yesterday. In the encyclical, writes Sirico, “Pope Benedict XVI has delivered a wonderful — and oh-so-needed — reminder of what socialism was (and is), and why it went wrong.”

Sirico summarizes the practical and moral problems with socialism that are explained in Spe Salvi, and the gaping holes that Marx left in his theories. Marx believed that all the problems associated with a revolution would automatically sort themselves out after a short period of dictatorship. Marx, however, overlooked some critical points. Sirico writes that “the moral problem with socialism is more profound: It exalts theft as an ethic and overlooks the human right of freedom.”

Read “Benedict dissects problem with socialism” at DetNews.com today.

Read Spe Salvi on the Vatican Web site here.

Blog author: jcouretas
posted by on Wednesday, January 9, 2008

What have many academics and a good number of religious leaders learned from the collapse of communism and the failures of so many utopias of socialism that couldn’t deliver on their promises? Well, nothing. In “The Great Lie: Pope Benedict XVI on Socialism,” Rev. Robert A. Sirico looks at a critique of the socialist impulse offered by the Pope in his new encyclical Spe Salvi.

In the article, published on InsideCatholic.com, Rev. Sirico discusses the futility of a salvation based on a materialistic worlview:

History is strewn with intellectuals who imagined that they could save the world — and created hell on earth as a result. The pope counts the socialists among them, and Karl Marx in particular. Here was an intellectual who imagined that salvation could occur without God, and that something approximating the Kingdom of God on earth could be created by adjusting the material conditions of man.

Socialist theorizers simply cannot wish away economic realities. “The economic problem is intractable,” Rev. Sirico writes. “Simply asserting that the new world will magically appear begs critical issues, such as how we are to feed, clothe, and house people.”

Pope Benedict sees this flaw clearly. This is from Spe Salvi:

Together with the victory of the revolution, though, Marx’s fundamental error also became evident. He showed precisely how to overthrow the existing order, but he did not say how matters should proceed thereafter. He simply presumed that with the expropriation of the ruling class, with the fall of political power and the socialization of means of production, the new Jerusalem would be realized. Then, indeed, all contradictions would be resolved, man and the world would finally sort themselves out. Then everything would be able to proceed by itself along the right path, because everything would belong to everyone and all would desire the best for one another.

This utopian impulse, Rev. Sirico says, blinds the socialist to unchangeable realities of the economic order:

… the pope has put the problems of economics exactly in the right light: the practical issue that needs to be settled within the framework of a sound morality and understanding of human nature. Socialism fails for a precise and practical reason: It has no system for pricing factors of production to make economic calculation possible. Prices come from the exchange of the very private property with which socialism dispenses.

Read the encyclical letter Spe Salvi on the Vatican Web site here.

Dr. Jennifer Roback Morse at today’s Acton Lecture Series event.

The 2008 Acton Lecture Series kicked off yesterday in Grand Rapids, Michigan with an address by Dr. Jennifer Roback Morse entitled “Freedom, the Family and the Market: A Humane Response to the Socialist Attack on the Family.”

Morse, an Acton Senior Fellow in Economics, described how the socialist ideal of equality has played an independent role in the breakdown of the family, arguing that socialism has attacked the family directly, and has adopted policies that have led to demographic collapse. By contrast, Christianity and capitalism offer more appealing solutions to the problems socialism claims to solve, and a more humane approach to dealing with issues of family and gender.

If you weren’t able to attend in person, you can download the audio here (11 mb mp3 file). And don’t forget to set aside some time on February 14 to attend the next Acton Lecture Series event, featuring Dr. Glenn Sunshine’s talk on “Wealth, Work and the Church.”

Update: Video of the lecture is available below.

Blog author: rnothstine
posted by on Wednesday, December 19, 2007

The Drudge Report yesterday featured a screen shot of a new television ad that’s playing currently in Iowa for presidential candidate Mike Huckabee. Next to the image was this quote from primary opponent Ron Paul: “When fascism comes it will be wrapped in a flag and carrying a cross.” Paul said the Huckabee ad reminded him of the quote, which he attributed to muckraking novelist Sinclair Lewis.

Huckabee’s television ad steps back from politics, reminding the voters that the birth of Christ is the meaning of Christmas. Some critics and talking heads have attacked Huckabee for pandering too much to evangelical voters. In addition, a mini controversy surrounding the ad has emerged over what some are calling a ‘subliminal cross’ that appears on a bookcase in the background. Huckabee has dismissed the controversy with humor saying, “I was also signaling evangelical voters with Morse code, with all the blinking I was doing.”

Paul addresses the controversy by saying he wasn’t quoted correctly, and linked the comment to the war issue, criticizing super patriotism. He criticized Christians for not following the Just War Theory. He did not seem to adequately address the implied link he made with Christianity and fascism, which of course are polar opposites.

To his credit, Paul did talk about the opposition to free markets in this country, and the danger it imposes. Paul spoke about a kind of economic fascism, which he called “corporatism to the extreme.”

“Also, economically speaking this country is moving rapidly towards fascism,” Paul said. “We’re not going to end up with socialism of the old fashioned type. Like in medicine today, we don’t have free market medicine. We don’t have government medicine, we have corporate medicine. That is fascism in the economic sense.”

Updated: Ron Paul Charges Huck Implies He’s The Only Christian

The two clips are provided below.


Blog author: jspalink
posted by on Wednesday, December 5, 2007

What’s behind the stunning defeat of Venezuela’s President Hugo Chavez in a popular referendum this week? Undoubtedly, he overestimated the appeal of his “21st century socialism” among Latin Americans. A new poll also shows that the most trusted institution in Latin America is not the government — but the Catholic Church.

Read the full commentary here.

An assortment of radical socialist chums gathered in Caracas, Venezuela for a lively discussion on the issue, “United States: A possible revolution.” The event was part of the third annual Venezuela International Book Fair on November 9-18, and featured the usual campus radicals, anti-American crusaders, and Marxist activists. As usual among committed Marxists, the main target of evil and oppression in the world is the United States.

Writing a summary of events for the Militant, Olympia Newton’s article is titled, “Venezuela forum debates prospects for revolutionary change in U.S.” The Militant describes itself as “A socialist newsweekly published in the interests of working people.” Rebuffing the claim that America has a revolutionary past at the event was Richard Gott, a British author and defender of Hugo Chavez and his government. Newton quoted Gott in her article:

“There has never been a revolution in the United States, and anyone who thinks there has been is ignorant of their own history,” responded panelist Richard Gott, a British author and journalist. Gott said the American Revolution, which defeated British colonial rule, could not be considered a revolution. Rather, it was a war to take land from Native American tribes, whose territory, he said, was being protected by the British royal army.

“No, a revolution is not possible in the United States,” said Gott. “It is conservative and reactionary. The only hope is Latin America.”

Newton also quoted Black activist Amiri Baraka who is known for his 9/11 poem, “Somebody Blew Up America.” Amiri Baraka suggested some reforms to help spark the revolution:

“That revolution has never been completed,” Baraka said. “There is still no democracy for Blacks.” He proposed that Blacks and Latinos, including the “progressive” Black bourgeoisie, unite around a program to abolish the electoral college; establish a unicameral parliamentary system; ban “private money” from election campaigns; make voting compulsory; and restore voting rights to felons. Such constitutional reforms, he said, would shift power towards “people’s democracy” in the United States. Revolutionary goals could then be put on the agenda.

If you recognize these ideas, some of the thoughts such as repealing the electoral college, felons voting, and banning private money in elections has found its way into the mainstream of American political debate.

So while the prospects for a Marxist revolutionary change in America are not bright, radical ideas are found in many mainline denominational churches. I remember attending a Virginia Annual Conference of the United Methodist Church for The Institute on Religion and Democracy and seeing many copies of Fidel Castro’s book, War, Racism and Economic Justice: The Global Ravages of Capitalism prominently displayed by the Women’s Division of the United Methodist Church.

Hugo Chavez, a voice of authority and leader for many of the politically oppressed in Hollywood, has also found passionate supporters among some entrenched in leadership of mainline churches. It’s a reminder of their past love affair with Daniel Ortega and the Sandinistas and the old cliche, “The more things change, the more they stay the same.”

Readings in Social Ethics: Walter Rauschenbusch, Christianity and the Social Crisis.References below are to page numbers.

  • This year marks the 100th anniversary of the first publication of Christianity and the Social Crisis, and a new centenary edition has been released this month by HarperSanFrancisco and includes responses to each chapter from figures such as Jim Wallis, Tony Camplo, Cornel West, Richard Rorty, Stanley Hauerwas, and others.

  • R’s introduction to the American situation: “We have now arrived, and all the characteristic conditions of American life will henceforth combine to make the social struggle here more intense than anywhere else. The vastness and the free sweep of our concentrated wealth on the one side, the independence, intelligence, moral vigor, and political power of the common people on the other side, promise a long-drawn grapple of contesting forces which may well make the heart of every American patriot sink within him” (xi-xii).
  • Religion, specifically Christianity, is a vital force in the coming social conflict between rich and poor: “It follows that the relation between Christianity and the social crisis is one of the most pressing questions for all intelligent men who realize the power of religion, and most of all for the religious leaders of the people who give direction to the forces of religion” (xii).
  • The writings of the prophets are the foundational biblical precedent for R’s program: “However our views of the Bible may change, every religious man will continue to recognize that to the elect minds of the Jewish people God gave so vivid a consciousness of the divine will that, in its main tendencies at least, their life and thought carry a permanent authority for all who wish to know the higher right of God. Their writings are like channel buoys anchored by God, and we shall do well to heed them now that the roar of an angry surf is in our ears” (2-3).
  • Juxtaposing ceremony and morality, R emphasizes that the prophets focused solely on moral conduct, not on external matters of divine appeasement: “The prophets demanded right moral conduct as the sole test and fruit of religion, and that the morality which they had in mind was not the private morality of detached pious souls but the social morality of the nation. This they preached, and they backed their preaching by active participation in public action and discussion” (11).
  • A summary of the significance of the prophets: “If anyone holds that religion is essentially ritual and sacramental; or that it is purely personal; or that God is on the side of the rich; or that social interest is likely to lead preachers astray; he must prove his case with his eye on the Hebrew prophets, and the burden of proof is with him” (43).
  • R calls for a transformative ethic: “Ascetic Christianity called the world evil and left it. Humanity is waiting for a revolutionary Christianity which will call the world evil and change it…. Jesus was not a mere social reformer. Religion was the heart of his life, and all that he said on social relations was said from the religious point of view. He has been called the first socialist. He was more; he was the first real man, the inaugurator of a new humanity. But as such he bore within him the germs of a new social and political order. He was too great to be the Saviour of a fractional part of human life. His redemption extends to all human needs and powers and relations” (91).
  • Anticipating the basis for the ecumenical movement: “Common work for social welfare is the best common ground for the various religious bodies and the best training school for practical Christian unity” (340).
  • The prophetic role of the pastor: “The ministry, in particular, must apply the teaching functions of the pulpit to the pressing questions of public morality. It must collectively learn not to speak without adequate information; not to charge individuals with guilt in which all society shares; not to be partial, and yet to be on the side of the lost; not to yield to particular partisanship, but to deal with moral questions before they become political issues and with those questions of public welfare which never do become political issues” (412).
  • An indictment of industrial society: “The force of the religious spirit should be bent toward asserting the supremacy of life over property. Property exists to maintain and develop life. It is unchristian to regard human life as a mere instrument for the production of wealth” (413).
  • An attack on property rights, broadly defined: “The most fundamental evils in past history and present conditions were due to converting stewardship into ownership. The keener moral insight created by Christianity should lend its help in scrutinizing all claims to property and power in order to detect latent public rights and to recall the recreant stewards to their duty” (413). Presumably stewardship practically requires some sort of property rights, however.
  • This would be news to missionaries around the world today: “The championship of social justice is almost the only way left open to a Christian nowadays to gain the crown of martyrdom. Theological heretics are rarely persecuted now. The only rival of God is Mammon, and it is only when his sacred name is blasphemed that men throw the Christians to the lions” (418).
  • It must be noted that R was writing before WWI and WII: “Humanity is gaining in elasticity and capacity for change, and every gain in general intelligence, in organizing capacity, in physical and moral soundness, and especially in responsiveness to ideal motives, again increases the ability to advance without disastrous reactions. The swiftness of evolution in our own country proves the immense latent perfectibility in human nature” (422).