Communism is in a strictly political and economical sense a strategy aimed at the complete elimination of private ownership of means of production by an overpowering centralist regime. Nevertheless, in the ontological and existential sense – and thus in the conceptually most congenial sense – communism can be seen much broader, i.e. as a politically organized attack on the organized, diverse and hierarchical nature of reality. In another words, communism, in the broadest sense of the word, is the desire to run through reality with a immense metaphysical struggle, resulting in the restoration of the state of "primary chaos", where nothing is specific, so everything can be everything.
Thus, while communism in the political and economical sense exists in its pure form in very fewer parts of the world, communism in the ontological and existential sense is at its best in the prominent centres of the "educational", "cultural" or bureaucratic-corporate influence. After all, the Malthusian-ecological attempts to put man on equal terms with animals or the widely understood planet of nature, neo-Marxist attempts to cover up differences between sexes or household roles, technocratic attempts to align machines and algorithms with intelligent entities, or pop-psychological suggestions, that the state of this or another intellectual illness is not a uncommon anomaly, but a social norm, it is nothing another than various emanations as the widest metaphysical uranium.
To be an anti-communist in the fullest sense of the word – or, as it turns out, to be a consistent anti-communist in today's planet – is not only to realize the absolutely crucial function of individual freedom, private property and free competition in the healthy functioning of any human community, but besides to recognise in this context the equally crucial function of respect for natural distinctions, surviving essences, organic boundaries and spontaneous hierarchy. 50 years ago, Rothbard had a perfect knowing of this, writing about egalitarianism as a rebellion against nature. And since the most dense and fierce form of egalitarianism is communism, the second should be considered in the final account as a quest to level not only the economy, but besides the full "world of human affairs."
Thus, those who do not think to put the planet to demolition have as many opportunities to present a consistently anti-communist attitude as those who participated in the Cold War (if not more). In another words, the Virgilian-Misesian "do not give in to evil, but conflict with it more and more boldly" should present be peculiarly crucial in order to yet drive the still-defeated monster out of all the corners where he had the nerve to nest after his political and economical failure.
Jakub Bożydar Wiśniewski
