By Jonah Goldberg
Wednesday, July 08, 2026
Melat Kiros, the democratic socialist who won the
Democratic nomination for a Colorado congressional seat, is a socialist. But,
she assures us, you shouldn’t be put off by the s-word.
“We have socialism already,” she recently explained. “It’s in the roads we drive on, the schools we
send our kids to, the fire stations we call upon. I’m just asking that we
extend that security to our healthcare, to our housing, to our nutritional
food, to our higher education so that we’re actually meeting the basic needs of
everyday working families in this country.”
I could spend a lot of time running through why I think
this is, in one aspect or another, ridiculous, wrong, dishonest, or tedious.
But I’ll be brief.
For starters, outside of a handful of anarcho-capitalists
who have never been in political power, there’s never been a capitalist country
in which defenders of capitalism argued for the total private ownership of—oh,
I dunno—roads. Friedrich Hayek would spit out his Viennese coffee at the
suggestion that if you support the public provision and maintenance of roads,
you are therefore a supporter of socialism.
Roads are what economists call “public goods.” The idea
that all public goods are features of socialism is simply an example of
deep and profound ignorance of political theory, political practice, history,
facts, economics, and common sense. But beyond that, it’s simply stupid.
The idea of public goods goes back a long way, but Nobel
Prize-winning economist Paul Samuelson is widely credited with popularizing the
term. He defined them as goods “which all enjoy in common in the
sense that each individual’s consumption of such a good leads to no
subtractions from any other individual’s consumption of that good.” The
International Monetary Fund defines public goods as things—spaces, commodities,
resources—that “are available to all (‘nonexcludable’) and that can be enjoyed
over and over again by anyone without diminishing the benefits they deliver to
others (‘nonrival’).”
Check whatever source you might consult for a college
term paper on public goods and socialism, and you’ll find that none of them
make the connection. The Stanford Encyclopedia of Philosophy, Wikipedia,
the
Economist’s Glossary of Economic Terms, and the IMF explainers on
public goods do not mention the word “socialism” because socialism and public
goods are different things.
Moreover, in America, with very few exceptions, roads
aren’t built by the government. They’re paid for by the
government, which is another way of saying they’re paid for by taxpayers (and
drivers via the gas tax, tolls, etc.). Federal law requires that highway
construction be put out for competitive bids among private contractors. If
socialism means government ownership of the means of production—including the
production of roads—then our roads aren’t “socialist.” I wouldn’t call them
“capitalist” either, but competitive bidding puts them closer to capitalism
than socialism.
The same goes for firehouses. Sure, many firefighters are
government employees—local government employees—but the government doesn’t
build the fire trucks or the firehouses. And, if we’re going to be sticklers,
the majority of firefighters in America are volunteers. If you want to argue
this makes them more authentically socialist in the tradition of the kibbutz
(probably a problem for DSAers) or Robert Owen’s utopian socialism, knock
yourself out. But you’ll sound like the kind of person who gets shushed at the
library a lot.
The same logic applies to police departments. Sworn
officers work for the government—again, mostly local governments—but they don’t
build the police stations or squad cars, they don’t sew the uniforms,
manufacture the guns, or forge their badges. Of course, Kiros doesn’t mention
police departments because, even though by her logic they are socialist, the
DSA has a great deal of animosity toward police departments. I guess the spirit
of socialism doesn’t extend to the police. (Which would be a bizarre observation
in virtually every socialist system ever created. I mean, who are you going to
send to prohibit capitalist acts between consenting adults?)
I could go on, of course. The idea of making the
provision of “nutritional food” a socialist endeavor is not a new idea, nor
does it have a great track record given how much famine in the 20th century
can be laid at the feet of this impulse.
But I want to make a very different point.
Here comes the f-word.
If you think Kiros’ statement is defensible because I’m
being a pedantic pinhead, that’s fine. But if that’s the case, it’s worth
noting that it would be every bit as defensible if we were to replace “we have
socialism already” with “we have fascism already.”
In Benito Mussolini’s The Political and Social
Doctrine of Fascism, he explains that the state guarantees security and educates
its citizens via the institutions it controls. The Fascist “Charter of Labor” mandated health insurance for all
Italians and insurance against “involuntary unemployment.” The Program
of the National Socialist German Workers’ Party demanded the state takeover of
higher education. It also demanded a living wage: “that the State shall above
all undertake to ensure that every citizen shall have the possibility of living
decently and earning a livelihood.” Oh, and here are points 11 through 18,
verbatim:
11. That all unearned
income, and all income that does not arise from work, be abolished.
12. Since every war
imposes on the people fearful sacrifices in blood and treasure, all personal
profit arising from the war must be regarded as treason to the people. We
therefore demand the total confiscation of all war profits.
13. We demand the
nationalization of all trusts.
14. We demand
profit-sharing in large industries.
15. We demand a generous
increase in old-age pensions.
16. We demand the creation
and maintenance of a sound middle-class, the immediate communalization of large
stores which will be rented cheaply to small tradespeople, and the strongest
consideration must be given to ensure that small traders shall deliver the
supplies needed by the State, the provinces and municipalities.
17. We demand an agrarian
reform in accordance with our national requirements, and the enactment of a law
to expropriate the owners without compensation of any land needed for the
common purpose. The abolition of ground rents, and the prohibition of all speculation
in land.
18. We demand that
ruthless war be waged against those who work to the injury of the common
welfare. Traitors, usurers, profiteers, etc., are to be punished with death,
regardless of creed or race.
Trust me, I could do this all day.
My aim here is not to say that Kiros is a fascist. Nor is
it to argue—as I have literally at book length—that the differences between
socialism and fascism are much smaller than people generally think.
(Though I do believe that. Why? Because Fascism and
National Socialism—capitalized or not—were variants of socialism. “You hate me
today because you love me still,” Mussolini told Italian Socialists when they
turned on him for supporting World War I, against the dictates of
“international socialism” run out of Moscow. “Whatever happens, you won’t lose
me. Twelve years of my life in the party ought to be sufficient guarantee of my
socialist faith. Socialism is in my blood.” As Gregor Strasser, one of the founders
of Nazism, explained, “We are socialists. We are enemies, deadly enemies, of
today’s capitalist economic system with its exploitation of the economically
weak, its unfair wage system, its immoral way of judging the worth of human
beings in terms of their wealth and their money, instead of their
responsibility and their performance, and we are determined to destroy this
system whatever happens!”)
I simply want to make a humbler observation, or two.
When I wrote Liberal Fascism, a common complaint
was that I missed the point (or a lot of points, to be fair to my detractors).
Looking at Italian fascism and German Nazism (not the same thing, by the way)
as forms of political economy, they said, ignored the thing that defines such
movements—imperialism, bigotry, genocide, authoritarianism, etc. I don’t think
this was a fair criticism, as I acknowledged and condemned these things over
and over again in the book. But I do enjoy asking statists of various stripes,
“Other than the militarism, genocide, and war, what exactly is it about fascism
you don’t like?”
Also, contrary to critics I still hear from nearly two
decades after publication, I did not claim that American liberals were Nazis
and fascists of the sort in power in Germany or Italy (Steve Hayward even criticized
me for bending over too far backward to make this point).
These criticisms annoyed me for many reasons, not least
because in pursuit of leveling these charges against me, many critics ignored
the imperialism, bigotry, genocide, and authoritarianism of Stalinism and
Maoism. Communism tended to be judged by its (allegedly) lofty
intentions—equality! Liberation!—while Nazism and Italian fascism were judged
by the results on the ground. Pick a criteria, and judge both systems by it.
In my
latest LA Times column, I lamented the double standard applied to
the DSA and its members compared to the GOP. The DSA is full of people who have
heaped glowing praise on Joseph Stalin, Vladimir Lenin, Mao Zedong, et al. The
DSA and its various “caucuses” are infested with nakedly pro-communist
statements, essays, and discussions. But Democratic politicians, in and out of
the DSA, and numerous mainstream journalists routinely insist that the DSA has
nothing to do with communism because the DSA says they are “democratic socialists,”
and democratic socialism is oh so very different from communism. (It’s amazing
how, according to elite progressive opinion, you’re an idiot if you take the
“socialism” in National Socialism seriously but if you don’t take the
“democratic” in democratic socialism seriously, you’re also an idiot.)
Democratic nominee for Congress Darializa Avila Chevalier has a deep social media trail of openly pro-communist statements. But
by deleting them and saying she’s not a communist anymore, she’s off the hook.
Meanwhile, Republicans and right-wingers who play footsie
with Nazism and Nazi language are treated as if no denials or social media
scrubbing can remove the stain. No tattoo got more political cover by liberals
than Graham Platner’s Totenkopf. If he had a hammer and sickle tattoo
(or the Cheka’s “sword and shield” emblem), I’m not sure they
would’ve even bothered. But if a Republican had some such tattoo, lord knows
the left and much of the media would never let it go.
Now, I want to be very clear: I’m fine with that.
Such stains should be indelible, absent truly demonstrable and persuasive
remorse. What I have a problem with is the benefit of the doubt given to the
left. Support for communism, Mao, and Stalin is disqualifying. Support
for Hitler and Nazism is also disqualifying. If you want to argue the latter is
more disqualifying than the former, that’s fine with me. But if you’re
going to argue that stanning for Stalin and Mao isn’t disqualifying at all,
we’re going to have beef. Stalin and Mao murdered a lot of people, too.
Vibes uber alles.
I’ve come to the conclusion that the whole “debate” about
communism vs. fascism is suffused with culture war nonsense, in-group virtue
signaling, and out-group demonization. I put “debate” in scare quotes, because
outside a few comment sections and Reddit forums, there is no debate. It’s a
cultural and psychological fault line and little more, especially on the
internet. If I tell the denizens of right-wing podcastistan that Joe Biden and
Kamala Harris aren’t communists, I receive only mockery and accusations of
crypto-communism (and I don’t mean bitcoin). If I tell denizens of left-wing
podcastistan that Donald Trump and Mike Johnson aren’t Nazis, I get mockery and
accusations crypto-fascism..
Meanwhile closer to the center, the more “reasonable”
partisans aren’t much better. If I complain about the DSA’s socialism—the
admitted, open, know-nothing socialism of the Kiros variety—I get eyerolls and
charges of hypocrisy because Donald Trump is taking shares in major
corporations and other market-distorting interventions.
But I reject those charges of hypocrisy because I think
Trump’s economic schemes are mostly outrageous and stupid and have never
defended them. Although, I don’t think they actually qualify as socialism so
much as corporatism or state capitalism—two things I oppose!—but I can’t be a
hypocrite if I condemn the statism of the right while condemning the statism of
the left. Not my clowns, not my circus.
But this is part of the problem. Either you take the
definitions and policies seriously, or you don’t. People on both sides care
about the vibes, not the ideas.
This is true of many partisan denizens closer to the
center. They flit back and forth between taking the technical political economy
questions seriously, depending on who they want to label extreme or ignorant.
Sensible conservatives will make very sound points—points I agree with—about
Sen. Elizabeth Warren’s approach to the economy, but will roll their eyes at
Vice President J.D. Vance, who shares the same approach. Sensible liberals will
nod when I criticize Trump or Vance but shut their eyes and cover their ears
when I make the same points about Warren or Sen. Bernie Sanders.
I’ve said for years that writing Liberal Fascism made
me more libertarian because it helped me appreciate how people have blind spots
for the statism they like. Say what you will about libertarians—I’ve said a lot
of it—they don’t have this problem.
From the libertarian perspective, the left’s socialism,
corruption, and corporatism are aimed at rewarding constituencies and punishing
enemy factions at the expense of the common good and liberal order. The
Trumpist right’s state capitalism, corruption, and corporatism are simply aimed
at rewarding different constituencies and punishing different enemies. One
needn’t argue that they are morally equivalent or identical, but from the
libertarian view, they’re philosophically more similar than different. And the
chief similarity is their shared tendency to pretend they’re arguing for
principles instead of vibes.