To be a communist is to immerse oneself in the living, breathing movement of history, not to stand as a passive admirer of an abstract ideal. As Karl Marx and Friedrich Engels declared in The German Ideology (1845), communism is “the real movement which abolishes the present state of things,” rooted in the material conditions of class struggle. It is a process, not a blueprint, driven by the working class’s fight to dismantle capitalism’s foundations—private property, wage labor, and class divisions—and to build a classless, stateless society. This essay is intended to clarify what it means to be a communist, tracing the movement’s historical triumphs and failures, from the Paris Commune to the Soviet Union and beyond, and emphasizing the active, transformative role communists play in shaping the future.
Communism is both a scientific endeavor and a militant commitment, demanding rigorous analysis and selfless action. A communist is a scientist in the field, wielding Marxism’s tools of historical and dialectical materialism to uncover truths through real-world practice, whether organizing workers or challenging systemic inequities. This scientific approach rejects dogma, adapting to new realities while remaining anchored. To be an effective scientist also forces the communist to be a militant, sacrificing personal gain and embracing collective discipline to serve the people. From changing careers to risking freedom, the militant’s life is one of dedication to the revolutionary cause, not for personal reward but for the liberation of the oppressed.
The history of communism is a tapestry of world-historic victories and sobering defeats, each offering lessons for today’s revolutionaries. The Russian and Chinese revolutions reshaped global politics, proving the power of organized proletarian struggle, yet their eventual drift toward bureaucratic stagnation and capitalist restoration revealed the challenges of sustaining revolutionary momentum. Contemporary communist movements, such as those in the Philippines and India, critically assess these legacies, recognizing both their achievements and shortcomings. To be a communist today is to inherit this complex history, to learn from its puzzles, and to forge new paths in the ongoing struggle. This essay aims to clarify that communism is a scientific practice, a militant calling, and a historical continuum, and that a communist is not merely a believer but an active participant in the real movement toward a classless world.
To be a communist is to be of communism, not an ‘upholder’ of it.
“Communism is for us not a state of affairs which is to be established, an ideal to which reality [will] have to adjust itself. We call communism the real movement which abolishes the present state of things. The conditions of this movement result from the premises now in existence.”
— Karl Marx and Friedrich Engels, The German Ideology (1845)
Communism is the real, historical movement of the working class to overthrow capitalism and abolish private property, wage labor, and class distinctions, aiming for a classless, stateless society. Communism is not a utopian blueprint, but a process rooted in material conditions and class struggle. This movement has a deep and rich history, full of whole lives lived and given for it.
This movement began with the Paris Commune (1871), the first proletarian attempt to seize power. For 72 days, Parisian workers established a democratic government, implementing measures like worker control of factories and universal suffrage. Crushed by the French government, the Commune’s legacy inspired Marxist theory and practice.
The 20th century saw a number of partially successful, and many unsuccessful revolutions. Russian Revolution (1917) Led by the Bolsheviks under Lenin, workers and peasants overthrew the Tsarist regime, establishing the Soviet Union, the first socialist state. Chinese Revolution (1949) where the Communist Party defeated the Nationalists, founding the People’s Republic of China after decades of peasant and worker mobilization.
Paired with these world-historic successes of the communist movement, there are also failures aplenty. The greatest of failures is of 20th-century Marxist-Leninist states to achieve communism, now in hindsight attributed to a neglect of continuous class struggle under socialism. Mao argued that capitalism could be restored within socialist states if the bourgeoisie, including new elites within the party, were not actively combated. The Soviet Union, after Lenin’s death, saw bureaucratic ossification under Stalin and later Khrushchev’s revisions, prioritizing state capitalism over proletarian power. In China, Mao’s Cultural Revolution aimed to prevent this by mobilizing the masses to protect the revolution.
To be a communist is to be part of a revolutionary history, and more importantly a real and existing continuity of this movement. This means we need to look our history in the face, accept its successes and failures in whole, and work to carry this movement forward. Far from robotically “upholding” the movements of the past, communists around the world take a critical look at our history. Communist parties, such as the Communist Party of the Phillipinnes and the New People’s Army, Or the Communist Party of India (Marxist-Leninist-Maoist) – movements with millions of participants, including tens of thousands of armed cadre – assess that while the revolutions of the 20th century were world historic successes; they were also failures.
After the Russian Revolution communist organizational lessons up to that point – derived from decades of struggle – were gathered together into a concentrated political doctrine called “Marxism-Leninism.” The Communist international was founded to export this doctrine all around the world. In many ways this was immensely successful. At the height of the Marxist-Leninist period, over a third of the global population lived in societies governed by communist parties. In all, Marxism-Leninism and the period of struggle it represents transformed Marxism from a set of theories on paper to a world-historic movement that challenged global capitalist-imperialism.
The history of the 20th century communist movement is also ultimately one of failure. The heights that the communist movement rose to in the 20th century only make these failures more catastrophic, confusing, and tragic. The socialist states underestimated the persistence of class contradictions, failing to empower the proletariat continuously, and as a result the movement saw a new ruling class emerge, one of state bureaucrats. These state bureaucrats had a vested interest to preserve, and solidify what was originally meant to be a temporary state explicitly to advance towards communism and defeat capitalist-imperialism. With that came the move towards a “peaceful coexistence” with capitalist-imperialism.
In China, Mao’s Cultural Revolution (1966–1976) aimed to prevent this by mobilizing the masses against “capitalist roaders,” but its defeat and Deng Xiaoping’s market reforms marked a capitalist restoration. The “real movement” of today looks at this moment of open struggle of tens of millions of self-conciously communist masses against state bureaucrats in the process of betraying the communist movement as a historic high point that carries many lessons (that we will touch on later.) It also recognizes that the cultural revolution itself also failed. Our current situation as revolutionaries has grown from the successes, failures, sacrifices and betrayals of the 19th and 20th centuries. Communism as a real existing force in the world today is a direct product of the lessons of this historical period.
To be a a communist is not merely to be a supporter of the idea of communism. It is not to be an expert of these histories. It is not to quote-mine those who came before us to try and solve the puzzles they themselves could not solve. This all amounts to an inherently static commitment to things that have already happened, and ideas and frameworks that already exist. Whilewe must learn from these, we must also move beyond. To be a communist today is to attempt to solve the puzzles left for us through our own attempts, and through building and being part of the “real movement.”
A communist is a scientist in the field.
To understand communism is to recognize its foundation in scientific inquiry, guided by Marxist principles and tested through real-world practice. A communist, in this sense, is akin to a scientist in the field, not confined to laboratories but immersed in the dynamic terrain of society, economy, and class struggle. This scientist observes, analyzes, and experiments, seeking objective truths about social development through active engagement with the world. Communism, with its vision of a classless, stateless society, derives its intellectual and practical coherence from Marxism, a framework that is distinctly scientific in its approach, rejecting self-referential dogma in favor of evidence-based discovery.
At its core communism is inseparable from the theoretical insights of Karl Marx and Friedrich Engels (Marxism.) Marxism provides the lens of historical materialism, which posits that societal evolution is driven by economic conditions and class conflicts. A communist understands communism – a society where the means of production are collectively owned – not as a utopian dream but as the logical outcome of resolving the contradictions of capitalism. By grounding oneself in this analysis, a communist has a roadmap for understanding how historical forces can lead to transformative change.
Marxism employs dialectical materialism to study societal contradictions and predict outcomes based on empirical evidence. It is not a self-referential truth, claiming validity simply because it asserts itself. Instead, Marxist theory adapts to new data, refining its conclusions as historical and economic realities evolve. For example, Marx’s analysis of 19th-century capitalism was not static; it has been extended by later thinkers to address modern phenomena like globalization and environmental crises, demonstrating its commitment to evidence over dogma.
To be a communist, then, is to discover truth through practice in the real world. This practice is not abstract theorizing but active participation in social struggles—whether organizing labor movements, challenging systemic inequalities, or, historically, leading revolutions like the Bolshevik uprising of 1917. Each instance tests hypotheses, revealing insights that refine the path to communism. In contemporary contexts, communists apply these principles to grassroots efforts, addressing issues like climate change or wealth disparity, always grounding their actions in observable outcomes. This iterative process of action, reflection, and adjustment underscores the communist commitment to truth as something uncovered through engagement, not imposed by ideology.
To be a communist is to be a Militant
A communist militant embodies a profound commitment to the revolutionary cause, distinguished not by militarism but by selfless dedication to the service of the people. Unlike a militarist (even of the self-proclaimed communist variety,) who is driven by aggression or armed dominance, a communist’s militancy is rooted in ideological conviction and a willingness to sacrifice personal comfort, safety, or even freedom. This selflessness manifests in diverse ways: some may change their profession to align with revolutionary goals, entering a strategic workplace to build and influence the labor movement; others may relocate to new cities to strengthen important movements; and some may even risk imprisonment or physical harm to defend the rights of the oppressed. These acts of sacrifice are not performed for personal glory but as a duty to the collective struggle, this reflects the militant’s unwavering commitment to the liberation of the working class.
Central to the identity of a communist militant is the rejection of personal gain from the movement. The pursuit of financial profit, social status, or personal favors undermines the integrity of the cause and erodes trust within revolutionary circles. A militant must prioritize the collective good, placing the needs of the people above individual desires. This principle ensures that the movement remains a genuine expression of class struggle rather than a vehicle for opportunism. By upholding this standard, militants foster a culture of accountability and solidarity, reinforcing the trust necessary for a unified revolutionary effort.
The commitment to collective discipline is equally vital for a communist militant, both within pre-party revolutionary collectives and as part of a future communist party. Discipline requires adherence to shared goals and strategies, even when personal inclinations or ideological nuances might differ. This discipline extends beyond individuals to the collectives themselves, which must eventually, set aside dominant personalities and locally informed political outlooks to achieve broader political unity among communists informed by a more general national, and global picture. Such unity is not a suppression of diversity but a strategic alignment toward a common purpose. The ultimate goal of building this widespread discipline is the formation of a cohesive, disciplined communist party, capable of coordinating revolutionary efforts on a national scale. By emphasizing collective strength over individual or factional interests, militants and their collectives lay the foundation for a revolutionary force that can effectively challenge capitalist oppression and build a communist future.
The Communist as Scientist, Militant, and Historical Agent
To be a communist is to embody the dual roles of scientist and militant, grounded in the real movement to transform society. As a scientist in the field, a communist employs Marxism’s rigorous tools—historical and dialectical materialism—to analyze class struggles and test revolutionary strategies through practice. As a militant, they commit to selfless sacrifice, rejecting personal gain and embracing collective discipline to build a cohesive, disciplined communist party capable of challenging capitalism’s dominance. This Combination of analysis and action defines the communist not as a passive ideologue but as a consciously active force in history, driven by the material conditions of the present and the vision of a classless, stateless future.
The history of communism, with its triumphs like the Russian and Chinese revolutions and its failures in sustaining proletarian power, offers both inspiration and caution. Contemporary movements, such as those in the Philippines and India, demonstrate that communism remains a living force, critically engaging with past lessons to forge new paths. To be a communist today is to accept this legacy in its entirety, learning from its successes and setbacks while refusing to merely uphold static doctrines. It is to solve the puzzles left by history through active participation in the struggle, building on the sacrifices of those who came before. Communists are not spectators but architects and builders of the real movement, tirelessly working to abolish the present state of things and realize a world of collective freedom.
While the communist movement welcomes varied contributions, those who engage primarily through social media posts on platforms like Instagram, attending lectures, or joining rallies risk missing the deeper commitment required for revolutionary change. These activities, though valuable for raising awareness, can become performative if they replace the harder, less visible work of organizing, sacrificing, and building disciplined collective structures. The historic sacrifice of those who came before us calls for active participation in the “real movement”—through tangible efforts that advance the struggle—rather than relying solely on gestures that, while well-intentioned, will not fully challenge the structures of capitalism.
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