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Monday, May 13, 2019

DEATH BY GOVERNMENT By R.J. Rummel

Scroll down for Death by Government Article Link

Freedom,Democracy, Peace; 
Power, Democide, and War

https://hawaii.edu/powerkills/welcome.html
It is true that democratic freedom is an engine of national and individual wealth and prosperity. Hardly known, however, is that freedom also saves millions of lives from famine, disease, war, collective violence, and democide (genocide and mass murder). That is, the more freedom, the greater the human security and the less the violence. Conversely, the more power governments have, the more human insecurity and violence. In short: to our realization that power impoverishes we must also add that power kills
Continue to website https://hawaii.edu/powerkills/welcome.html

 Pray tell, my brother,
     Why do dictators kill
         and make war? 
     Is it for glory; for things, 
         for beliefs, for hatred,
         for power?
     Yes, but more, 
         because they can.

------------------------------------------------------------------------------------------




Death by Government
https://hawaii.edu/powerkills/NOTE1.HTM

https://hawaii.edu/powerkills/NOTE1.HTM

DEATH
BY GOVERNMENT

By R.J. Rummel

New Brunswick, N.J.:
Transaction Publishers, 1994.


Truth will come to light; murder cannot be hid long
----Shakespeare, Merchant of Venice


CONTENTS


Figures and Tables 
Forward (by Irving Louis Horowitz)
Preface
Acknowledgments
1. 169,202,000 Murdered: Summary and Conclusions [20th Century Democide]

I BACKGROUND

2. The New Concept of Democide [Definition of Democide]
3. Over 133,147,000 Murdered: Pre-Twentieth Century Democide

II 128,168,000 VICTIMS: THE DEKA-MEGAMURDERERS

4. 61,911,000 Murdered: The Soviet Gulag State
5. 35,236,000 Murdered: The Communist Chinese Ant Hill
6. 20,946,000 Murdered: The Nazi Genocide State
7. 10,214,000 Murdered: The Depraved Nationalist Regime

III 19,178,000 VICTIMS: THE LESSER MEGA-MURDERERS

8. 5,964,000 Murdered: Japan's Savage Military
9. 2,035,000 Murdered: The Khmer Rouge Hell State
10. 1,883,000 Murdered: Turkey's Genocidal Purges
11. 1,670,000 Murdered: The Vietnamese War State
12. 1,585,000 Murdered: Poland's Ethnic Cleansing
13. 1,503,000 Murdered: The Pakistani Cutthroat State
14. 1,072,000 Murdered: Tito's Slaughterhouse

IV 4,145,000 VICTIMS: SUSPECTED MEGAMURDERERS

15. 1,663,000 Murdered? Orwellian North Korea
16. 1,417,000 Murdered? Barbarous Mexico
17. 1,066,000 Murdered? Feudal RussiaReferences Index

IMPORTANT NOTE: Among all the democide estimates appearing in this book, some have been revised upward. I have changed that for Mao's famine, 1958-1962, from zero to 38,000,000. And thus I have had to change the overall democide for the PRC (1928-1987) from 38,702,000 to 76,702,000. Details here.I have changed my estimate for colonial democide from 870,000 to an additional 50,000,000. Details here.
Thus, the new world total: old total 1900-1999 = 174,000,000. New World total = 174,000,000 + 38,000,000 (new for China) + 50,000,000 (new for Colonies) = 262,000,000.
Just to give perspective on this incredible murder by government, if all these bodies were laid head to toe, with the average height being 5', then they would circle the earth ten times. Also, this democide murdered 6 times more people than died in combat in all the foreign and internal wars of the century. Finally, given popular estimates of the dead in a major nuclear war, this total democide is as though such a war did occur, but with its dead spread over a century.


FIGURES AND TABLES

FIGURES

Figure 1.1. Megamurderers and Their Annual Rates
Figure 1.2. Democide Lethality
Figure 1.3. Golgotha Among the Largest States
Figure 1.4. Golgotha's Racial/Ethnic Composition
Figure 1.5. Regional Origin of Golgothians
Figure 1.6. Democide Compared to War Battle-Dead
Figure 1.7a. Power Curve of Total Democide
Figure 1.7b. Power Curve of War Battle-Dead
Figure 1.7c. Power Curve of Democide Intensity
Figure 1.7d. Power Curve of War Intensity (Killed)
Figure 1.8. Democide Versus War Battle-Dead; Democracies Versus Nondemocracies
Figure 1.9. Range of Democide Estimates for Regimes
Figure 4.1 Soviet Democide Components and War/Rebellion Killed 1917-1987
Figure 4.2. Soviet Democide and Annual Rate by Period.
Figure 5.1. PRC Democide and Annual Rate by Period
Figure 5.2. PRC Democide by Source
Figure 5.3. PRC Democide, Famine, and War/Revolution Deaths by Period
Figure 6.1. Nazi Democide Compared to That of Others
Figure 7.1. Nationalist Versus Communist Democide
Figure 8.1. Components of Japanese Democide in World War II
Figure 9.1. Estimated Cambodian Population Versus Predicted
Figure 9.2.. Estimated Regime Effects on the Cambodian Population
Figure 9.3. Sources of Unnatural Cambodian Deaths
Figure 9.4. Perpetrators of Cambodian Democide
Figure 9.5. Cambodian Democide Rates Compared to Others
Figure 10.1. Deaths From Turkey's Genocide, War, and Famine 1900-1923
Figure 11.1. Comparison of Vietnam War and Post-War Deaths in Vietnam, Laos, and Cambodia 1954-1987
Figure 14.1. Democide Annual Rates: Yugoslavia Compared to Others

TABLES

Table 1.1. Democratic Versus Nondemocratic Wars 1816-1991
Table 1.2. 20th Century Democide
Table 1.3. Fifteen Most Lethal Regimes
Table 1.4. This Century's Bloodiest Dictators
Table 1.5. Some Major Episodes and Cases of Democide
Table 1.6. Democide and Power
Table 2.1. Sources of Mass Death
Table 3.1. Selected pre-20th Century Democide and Totals
Table 4.1. Overview of Soviet Democide
Table 5.1.. PRC Democide 1949-1987
Table 6.1. Selected Nazi Democide and European War Dead
Table 6.2. Nazi Democide Rates
Table 6.3.. Comparison of Nazi Democide to That of Other Regimes
Table 7.1. China's Democide, Famine, War and Rebellion Dead, 1928-1949
Table 7.2. Period and Annual Democide Rates %
Table 8.1. Japanese Democide in WWII
Table 9.1. Cambodian Dead 1967-1978
Table 9.2. Conditions of Life Under the Khmer Rouge
Table 9.3. Cambodian Democide Rates Compared to Others
Table 10.1. Turkey's Dead 1900-1923
Table 10.2. Turkey's Armenian and Greek Genocide
Table 11.1. Vietnam's War-Dead and Democide 1945-1987
Table 11.2. Vietnam War and Post-War Dead 1954-1987
Table 11.3. Vietnam: Comparative Democide Rates
Table 12.1. German Expulsion Democide
Table 12.2. German Expulsion Democide Rates
Table 13.1. Pakistan Dead March to December 1971
Table 14.1. Democide in Yugoslavia
Table 14.2. Comparison of Yugoslavian Democide and Democide Rates
Table 15.1. North Korean Democide 1948-1987
Table 16.1. Mexican Democide 1900-1920
Table 17.1. Russian Democide 1900-1917


PREFACE*

This is my fourth book in a series on genocide and government mass murder, what I call democide. The previous works concentrated on the four regimes that have committed the most democide, specifically the Soviet Union, Nationalist China under Chiang Kai-shek, communist China, and Nazi Germany.1 This study includes the core results of those works in addition to all other cases of democide in this century up to 1987.2
Given the extent and detail of these books, the reader may be surprised that the primary purpose was not to describe democide itself, but to determine its nature and amount in order to test the theory that democracies are inherently nonviolent. They should have no wars between them, the least foreign violence and government related or directed domestic violence (revolutions, coups, guerrilla war, and the like), and relatively little domestic democide. I have substantiated the war, foreign, and domestic violence parts of this theory in previous works3 and took up the research associated with this book and its three predecessors in order to test the democide component. As will be seen, the results here clearly and decisively show that democracies commit less democide than other regimes. These results also well illustrate the principle underlying all my findings on war, collective violence, and democide, which is that the less freedom people have the more violence, the more freedom the less violence. I put this here as the Power Principle: power kills, absolute power kills absolutely.
In developing the statistics for this and the previous three volumes, almost 8,200 estimates of war, domestic violence, genocide, mass murder, and other relevant data, were recorded from over a thousand sources. I then did over 4,200 consolidations and calculations on these estimates and organized everything into tables of estimates, calculations, and sources totaling more than 18,100 rows. My intent is to be as explicit and public as possible so that others can evaluate, correct, and build on this work. I give the appendices for the Soviet, Chinese, and Nazi democide in my books on them. The appendices for this book were too massive to include here (one appendix table alone amounts to over 50 pages) and are given in a supplementary volume titled Statistics of Democide. I also include therein the details and results of various kinds of multivariate analysis of this democide and related data.
Then what is covered here? This book presents the primary results, tables, and figures, and most important, an historical sketch of the major cases of democide--those in which 1,000,000 or more people were killed by a regime. The first chapter is the summary and conclusion of this work on democide, and underlines the roles of democracy and power. Following this, chapter 2 in Part 1 introduces the new concept of democide. It defines and elaborates it, shows that democide subsumes genocidal killing, as well as the concepts of politicide and mass murder, and then tries to anticipate questions that the concept may arouse. It argues that democide is for the killing by government definitionally similar to the domestic crime of murder by individuals, and that murderer is an appropriate label for those regimes that commit democide. Readers that are satisfied with the thumbnail definition of democide as murder by government, including genocidal killing,4 can ignore this chapter. It is essential, however, for those with a professional interest in the results or wish to question the conclusions.
Following this chapter is a rough sketch of democide before the 20th century. Although hardly any historical accounting has been done for genocide and mass murder, as for the Amerindians slaughtered by European colonists or Europeans massacred during the Thirty Years War, a number of specific democidal events and episodes can be described with some historical accuracy and a description of these provides perspective on 20th century democide. I have in mind particularly the human devastation wrought by the Mongols, the journey of death by slaves from capture through transportation to the Old and New Worlds, the incredible bloodletting of the Taiping Rebellion, and the infamous Paris executions and relatively unknown genocide of the French Revolution. The upshot of this chapter is to show that democide has been very much a part of human history and that in some cases, even without the benefit of modern killing technology and implementing bureaucracy, people were beheaded, stabbed, or sliced to death by the hundreds of thousands within a short duration. In some cities captured by the Mongols, for example, they allegedly massacred over 1,000,000 men, women, and children.
Parts 2 to 4 present all the regimes murdering 1,000,000 or more people in this century, a chapter on each. These are written so as to show which regime committed what democide, how and why. The emphasis is on the connection between a regime, its intentions, and its democide. Although each of the case studies drives toward some final accounting of the democide, the specifics of such figures and the nature and problems in the statistics are ignored. These are rather dealt with in each appendix to a case study (given in Statistics of Democide), where each table of estimates, sources, and calculations is preceded by a detailed discussion of the estimates and the manner in which the totals were determined. The historical description of a case given here is only meant to provide an understanding of the democide. For this reason many specific examples will be given of the kind and nature of a regime's killing. I have generally avoided, however, tales of brutal torture and savage killing unless such were useful to illustrate an aspect of the democide.
These chapters are ordered from the greatest of these killers to the lesser ones, as one can see from the table of contents. Part 2 presents the four deka-megamurderers, beginning with a chapter on the Soviet Union's near 61,000,000 murdered, then including chapters on Communist China and Nazi Germany, and ending with a chapter on the now virtually unremembered killing of the Chinese Nationalist regime. Since these four regimes were the subjects of the previous three volumes,5 the four chapters simply summarize the democide and conclusions. I hope I will be excused for using Greek prefixes for labeling these regimes (deka- means ten or tens; mega- means million), but we need concepts for the various levels of government murder and there is no comparable English term ("murderer of tens of millions" is clumsy).
Part 3 presents in order the lesser-megamurders, those that have killed 1,000,000 to less than 10,000,000 citizens and foreigners. A chapter also is devoted to each. In some cases, as for Poland's murder of ethnic Germans and Reichdeutsch, a whole series of events spanning several countries was covered. In this case Poland's treatment of these Germans was part of a pattern of expulsion from Eastern Europe after World War II. In some cases also, several successive regimes for the same country had committed democide and these were therefore treated together, as for the Sihanouk, Lon Nol, Pol Pot, and Samrim regimes of Cambodia.
There were three regimes--those of the Czar in Russia, North Korea's, and Mexico's from 1900 to 1920--for which the estimates were not sufficient in number or quality to make a final determination of their democide. What estimates there were total over 1,000,000 murdered, but I treat this total as only an indictment for murder. These three are described in Part 4 as suspected megamurders.
In summary chapter 1 and in each of the case studies I present democide totals of one sort or another. With the exception of those that are directly cited from other works, how have I determined these figures, such as that Khmer Rouge regime likely murdered 2,000,000 Cambodians? The prior question is: how should these democide figures I give, totals or otherwise, by looked at? As, with little doubt, wrong! I would be amazed if future archival, historical research, and confessions of the perpetrators came up with this figure or one within 10 percent of it. Regimes and their agents often do not record all their murders and what they do record will be secret. Even, however, when such archives are available, such as after defeat in war, and they are kept by the most technologically advanced of regimes with a cultural propensity for record keeping and obedience to authority, and a bureaucratic apparatus doing the murders systematically, the total number of victims cannot be agreed upon. Consider that even after all the effort over forty-five years by the best scholars of the Holocaust to count how many Jews were killed by the Nazis, even with total access to surviving documents in the Nazi archives and the first hand reports of survivors and participants, the difference between the lowest and highest of the best estimates is still 41 percent.6
All the totals and figures in this book should therefore be viewed as rough approximations, as suggestive of an order of magnitude. This gross uncertainty then creates a rhetorical problem. How does one assert consistently and throughout a book such as this that each democide figure, as of the Khmer Rough having killed 2,000,000 Cambodians, is really a numerical haze--that we do not know the true total and that it may be instead 600,000 or even 3,000,000 that they killed? Except in cases where it is difficult to assert without qualification a specific figure (as in the chapter titles), or space and form do not allow a constant repetition of ranges, as in the summary chapter, I will give the probable range of democide and then assert a "most likely" (or "probable" or "conservative") mid-estimate. Thus, I will conclude in chapter 9 that the Khmer Rouge likely killed from 600,000 to 3,000,000 of their people, probably 2,000,000 (this mid-value is simply a subjective probability and will be discussed shortly). All the appendices will develop and discuss such a range. For sub-totals in the historical description of a case I usually simply mention the mid-value, qualified as mentioned.
The how and why of an alleged democide range then is critical and it is not determined casually. Now, I have elsewhere published the methods that I use7 to assess the democide of a regime, and should point out here summarily that this is an attempt to bracket the unknown and precisely unknowable democide by seeking a variety of published estimates, and most important, the highest and lowest ones from pro and anti-government sources.8 I then consolidated these for different aspects of a regime's democide, such as for summary executions, prison deaths, or disappearances, into low to high ranges. To get an overall range for a regime, as of that for the Khmer Rouge, I then sum all the consolidated lows to get an overall low democide, the consolidated highs to get an overall high.
The value of this approach lies in the great improbability that the sum of all the lowest estimates for a regime would be above the true total; or that the sum of all the highs would be below it. The fundamental methodological hypothesis here is then that the low and high sums (or the lowest low and highest high where such sums cannot be calculated) bracket the actual democide. This of course may be wrong for some events (like a massacre), an episode (like land reform), or an institution (like re-education camps), but across the years and the many different kinds of democide committed by a regime, the actual democide should be bracketed.
Within this range of possible democide, I always seek a mid-range prudent or conservative estimate. This is based on my reading of the events involved, the nature of the different estimates, and the estimates of professionals who have long studied the country or government involved. I have sought in each case the best works in English on the relevant events so that I would not only have their estimates along with the others, but that their work would guide my choice of a prudent overall estimate. The details of this effort for each case is given in the relevant appendix in the related volume, Statistics of Democide.
Given my admission that I can only come within some range of an actual democide, a range that may vary from low to high by thousands of percent, why then will I so precisely specify a democide? For example, in the chapter for communist China I will give the range of its democide as 5,999,000 to 102, 671,000, most likely 35, 236,000 people killed. Why such apparent and misleading accuracy? Why not simply make the range 5,000,000 to 105,000,000, with a mid-value of 35,000,000? This I would like to do (and have been urged by colleagues to do), but for many cases the democide figures result from calculations on or consolidations of a variety of estimates for different kinds of democide (such as for "land reform," labor camps, and the "Cultural Revolution"). When all calculations or consolidations are added together the sum comes out with such apparent precision. That is, the low and high and 35,236,000 mid-democide for communist China's democide are sums. To then give other than these sums can create confusion between the discussion of the cases and the appendices in which the estimates and calculations are given in detail.
I handle this presentation problem in this way. Where specification of the final democide figures calculated in an appendix is necessary, as in a table, I give them with all their seeming exactitude. Where, however, such is unnecessary, I will then round off to the first or second digit and use some adjective such as "near" or "around" or "about." Thus, communist China's democide was about 35,000,000.
After eight-years and almost daily reading and recording of men, women, and children by the tens of millions being tortured or beaten to death, hung, shot, and buried alive, burned or starved to death, stabbed or chopped into pieces, and murdered in all the other ways creative and imaginative human beings can devise, I have never been so happy to conclude a project. I have not found it easy to read time and time again about the horrors innocent people have been forced to suffer. What has kept me at this was the belief, as preliminary research seemed to suggest, that there was a positive solution to all this killing and a clear course of political action and policy to end it. And the results verify this. The problem is Power. The solution is democracy. The course of action is to foster freedom.


NOTES

*This is a pre-publisher edited version of the "Preface" in R.J. Rummel's Death By Government, New Brunswick, NJ: Transaction Publishers, 1994
1. Rummel (199019911992).
2. I started this research in 1986 and the cutoff year for the collection of data was made 1987. For consistency in comparing different cases and to avoid constantly having to change total figures as new democides occurred, I have stuck to the 1987 cutoff. This means that post-1987 democides by Iraq, Iran, Burundi, Serbia and Bosnian Serbs, Bosnia, Croatia, Sudan, Somalia, the Khmer Rouge guerrillas, Armenia, Azerbaijan, and others have not been included.
I start the 20th century with year 1900. I realize that by our calendar the 20th century really begins with year 1901. However, I was uncomfortable with including 1900 in the previous century.
3. See Rummel (Understanding Conflict and War, 1975-81; "Libertarianism and International Violence," 1983; "Libertarianism, Violence Within States, and the Polarity Principle," 1984; "Libertarian Propositions on Violence Within and Between Nations: A Test Against Published Research Results," 1985). While that democracies don't make war on each other has been verified by others and well excepted by students of international relations, that democracies have the least foreign violence has been controversial and a number of studies allege they find no difference between regimes on this. But this has been due to different and in my view inappropriate methods. I argue that the more democratic (libertarian) a regime, the more the inhibition to war or foreign violence. This therefore should be tested in terms of war's severity-by the number of people killed either in total or as a proportion of the population. However, other's have tested this by correlating type of regime with the number of wars it has fought. One should not be surprised, therefore, that they find hardly any correlation between regime and war, since they are treating all wars as alike, where even the tiny democratic wars such as the American invasion of Grenada and Panama or the British Falkland Islands War are given the same weight as World War I or II for Germany or the Soviet Union. In any case, one of the side results of this study is to further substantiate that democracies have the least foreign violence, i.e., that even in war democracies suffer far fewer deaths than other regimes (see Table 1.6 and Figures 1.61.7b1.7d, and 1.8).
4. By the Genocide Convention, genocide can refer to other than killing, such as trying to destroy a group in whole or in part by taking away its children.
5. See Note 1.
6. Rummel (1992, p. 5).
7. See Rummel (1990Appendix A1991, pp 309-316).
8. This has caused some misunderstanding among readers. That I use biased or ideological sources, as of communist publications on American atrocities in Vietnam or official Iraq statistics for the death toll among Kurds during the civil war, is part of my attempt to get at the lowest or highest democide or war-dead estimates. There are therefore many items in my references that no self-respecting scholar would list normally. I include them because I use their estimates and not because I believe them objective or of high quality. Moreover, the omission of a particular work from the references does not mean that I have not used it. I have consulted, read, or studied for this work many times more publications than the references list here. I have only included those I have cited in writing a chapter or those from which I have taken the estimates listed in the appendix tables. Those references listed in the Soviet, China, and Nazi democide books are not repeated here unless they also have been cited in this book.




For citations see the Death By Government REFERENCES

Friday, May 10, 2019

subjective criteria vs objective criteria.


People  cannot be expected to be mind readers. They cannot be expected to be held accountable  for someone else's subjective reactions based on that person's views, emotions and judgements.
Feeling offended is subjective and a personal reaction stemming from inside the psyche of the person who feels offended.
People cannot be assumed to be responsible for the subjective criteria of how someone else feels.
People can be held accountable on objective criteria that is observable by anyone.
 Laws and rules that are fair must be  based on objective criteria.

Subjective information or writing is based on personal opinions, interpretations, points of view, emotions and judgment. It is often considered ill-suited for scenarios like news reporting or decision making in business or politics. Objective information or analysis is fact-based, measurable and observable.

Monday, May 6, 2019

Catholic Church on Socialism

The entire article can be found at the link below. I have only copied the very last paragraph here.

http://www.newadvent.org/cathen/14062a.htm

Catholic Church on Socialism


 In the words of a capable anonymous writer in "The Quarterly Review", Socialism has for "its philosophical basis, pure materialism; its religious basis is pure negation; its ethical basis the theory that society makes the individuals of which it is composed, not the individuals society, and that therefore the structure of society determines individual conduct, which involves moral irresponsibility; its economic basis is the theory that labour is the sole producer, and that capital is the surplus value over bare subsistence produced by labour and stolen by capitalists; its juristic basis is the right of labour to the whole product; its historical basis is the industrial revolution, that is the change from small and handicraft methods of production to large and mechanical ones, and the warfare of classes; its political basis is democracy. . . . It may be noted that some of these [bases] have already been abandoned and are in ruins, others are beginning to shake; and as this process advances the defenders are compelled to retreat and take up fresh positions. Thus the form of the doctrine changes and undergoes modification, though all cling still to the central principle, which is the substitution of public for private ownership".



-----------------------------------------

The Catholic Church on the Seven Deadly Sins of Socialism

However well-intended, socialism is a virus that drains human energy and degrades us.

6K511
By DAVID DEAVEL Published on June 2, 2016 • 56 Comments

One of the stories that excited Catholics of different political persuasions this spring concerned the participation of Bernie Sanders in a Vatican-sponsored conference on Catholic Social Teaching and his brief meeting with Pope Francis.
Is the Catholic Church feeling the Bern?  Many writers have made the case, listing ways in which Pope Francis and Senator Sanders sound alike.  Senator Sanders calls himself a socialist. Is socialism itself Catholic?
There are two main questions here. First, what is socialism? Second, what would it mean for socialism to be the Catholic option? For many, the second question is simply sociological — to ask if anything is Catholic is simply to ask if there are any Catholics who believe that thing. A better question to ask is what the Church officially teaches about socialism. And that depends on the answer to the first question.

What Is Socialism?

Numerous news reports this year indicated that “millennials” have embraced socialism as a choice, while at the same time those same people also support free markets, oppose government ownership of the means of production, and oppose a government-directed economy. What such people seem to mean by socialism is simply a large welfare state by which income is redistributed.
But perhaps we should take socialism to mean what its advocates and practitioners have really, historically meant by the word: a society in which “the major part of the means of production of goods and services is in some sense socially owned and operated, by state, socialized or cooperative enterprises”; where rights of private property and economic initiative are not acknowledged; where free markets are suppressed; and where the state usurps the God-given rights and duties of families and the Church. In these and other areas, the Catholic Church has firmly warned us that socialism exerts a de-Christianizing, even a dehumanizing influence.

Socialism’s Seven Deadly Sins

1. Socialism truncates the human person. Catholic teaching has at its heart a focus on the inviolable dignity and wholeness of every human person, as well as the need for personal transformation to transform society. While not all socialists have been atheists, the questions that socialists ask tend to focus on the care of the body instead of the soul — and the answers that they tend to give focus on systems, not people.  In his landmark encyclical Rerum Novarum(“Concerning New Things”), Pope Leo XIII taught that even the satisfaction of bodily and material needs was dependent upon the care of the whole person:
And since religion alone, as We said in the beginning, can remove the evil, root and branch, let all reflect upon this: First and foremost Christian morals must be reestablished, without which even the weapons of prudence, which are considered especially effective, will be of no avail, to secure well-being.” (82).
2. Socialism denies the rights of the family. Christian morals and natural virtues are taught and indeed “caught” most often in the family, which the Church has taught is the center of human society.  The Compendium of Catholic Social Teaching affirms the “priority of the family over society and over the state.” (214)  While socialists classically think in only two categories — the individual and the state — Catholic teaching emphasizes that “society and the State exist for the family” (ibid.). The omnicompetent socialist state supplants the functions of families and shatters society into tiny atoms whirling around a single nucleus: the federal government.
3. Socialism crushes civil society. The Church teaches that the state exists to protect and empower families and other parts of civil society — those “little platoons” of professional, local, cultural, artistic, religious and other associations that fulfill people’s material, social, and spiritual needs. (This key principle is called subsidiarity.) While prudence may dictate that in certain limit situations the state must step in and fulfill some needs that civil society or even a family or families cannot provide for, the Compendium of Social Doctrineobserves that such “intervention” should always be seen as “exceptional” (no. 188). If someone outside the government can accomplish something without using coercion, it’s at best a dangerous lack of prudence and quite often simply a serious violation of justice to get the government involved.
4. Socialism tramples on the sacred human right to private property.Socialists assert that private property essentially belongs to the state to be used for the common good. While Catholics have always believed that the goods of this earth belong to the whole human race and are to be used by all, this does not mean that the state should control all of them.  In Rerum Novarum Leo XIII defended not only the practical benefits of private property, but argued that those benefits came from the fact that private property was according to natural law:  The human race, he said
has found in the law of nature itself the basis of the distribution of goods, and, by the practice of all ages, has consecrated private possession as something best adapted to man’s nature and to peaceful and tranquil living together.” (11)
This right is of course accompanied by the duties to use private property to provide for the needs of one’s family and those in need.  But it is still a right even if it’s sometimes abused.
5. Socialism promotes class warfare. Because of its Marxist origins, socialism goads workers into the unrelenting “class warfare” which Marx himself saw as the engine driving human history. Instead of partners in productivity and human cooperation, owners and investors are seen as workers’ enemies — as if all wealth were a fixed, unchanging pie over which citizens should fight for their limited share. Pope Pius XI condemned this view of society, urged socialists to renounce the very concept of class warfare, and warned Catholics of the dangers of cooperating with socialists under any circumstances: “Whether considered as a doctrine, or an historical fact, or a movement, Socialism, if it remains truly Socialism, even after it has yielded to truth and justice on the points which we have mentioned, cannot be reconciled with the teachings of the Catholic Church because its concept of society itself is utterly foreign to Christian truth.” (Quadrogesimo Anno, 117)
6. Socialism thwarts our right to take economic initiative. The Catechism of the Catholic Church states bluntly, “Everyone has the right to economic initiative; everyone should make legitimate use of his talents to contribute to the abundance that will benefit all, and to harvest the just fruits of his labor.” (2429) The abundance created by economic activity is clearly designed for the good of all, but this in no way negates the justice of entrepreneurs and inventors “harvesting” profits. Prevent them from doing that, and soon there will be no economic initiative at all — and perhaps no economy, as the unfortunate citizens of Venezuela are discovering.
7. Socialism replaces love with bureaucracy and class conflict.This right to economic initiative is also connected to the benefit of the human person. St. John Paul II observed in his encyclical Sollicitudo rei socialis that to deny the right of economic initiative in the name of an “alleged ‘equality’” would be a violation of “the creative subjectivity of the citizen” (no. 15). Again, human persons don’t just have material needs, but spiritual ones that creativity and economic initiative help fulfill.
Socialism focuses on justice, but Catholic teaching emphasizes that for a good society, something much deeper is needed:  love.  Yes, justice is the main goal of politics, but political life is not all there is, because human persons are more than just material beings.  Pope Benedict XVI wrote that even the most just society would require love, something that cannot be given by the state:
The State which would provide everything, absorbing everything into itself, would ultimately become a mere bureaucracy incapable of guaranteeing the very thing which the suffering person — every person — needs: namely, loving personal concern. (Deus Caritas Est, 28).