Modern communism grew out of the aftermath of the French Revolution. In 1848, Karl Marx and Friedrich Engels offered a new definition of communism in The Communist Manifesto. In the 20th century, Communist governments espousing Marxism–Leninism came to power, first in the Soviet Union with the 1917 Russian Revolution, then in Eastern Europe, Asia, and other regions after World War II. By the 1920s, communism had become one of the two dominant types of socialism in the world, the other being social democracy. For most of the 20th century, a third of the world's population lived under Communist governments. These were characterized by one-party rule, rejection of private property and capitalism, state control of economic activity and mass media, restrictions onfreedom of religion, and suppression of opposition. With the dissolution of the Soviet Union in 1991, many governments abolished Communist rule. Only a few nominally Communist governments remain, such as China, Cuba, Laos, North Korea, and Vietnam. Except North Korea, these have allowed more economic competition while maintaining one-party rule. Communism's decline has been attributed to economic inefficiency and to authoritarianism and bureaucracy within Communist governments.
The Workers' Party (Arabic: حزب العمال), formerly the Tunisian Workers' Communist Party (Arabic: حزب العمال الشيوعي التونسي, Ḥizb al-‘Ummāl ash-Shuyū‘ī at-Tūnisī; French: Parti communiste des ouvriers de Tunisie, PCOT), is a Marxist-Leninistpolitical party in Tunisia. Its general secretary is Hamma Hammami. After their involvement in the uprising against Zine el-Abidine Ben Ali, PCOT held their first conference as a legal party on July 22–24, with up to 2000 persons attending.
In the 2011 Constituent Assembly election, the candidates of PCOT's electoral formation ran by the name "Revolutionary Alternative" (Arabic: البديل الثوريal-badīl ath-thawrī; French: Alternative révolutionaire) and won 3 of the 217 seats, in Sfax, Kairouan and Siliana. In July 2012, the PCOT decided to remove the word "communist" from its name to avoid the stereotype associated with this term.
Álvaro Barreirinhas Cunhal, who used the name Álvaro Cunhal (Portuguese pronunciation:[ˈaɫvɐɾukuˈɲaɫ]; Sé Nova, Coimbra, 10 November 1913 – Lisbon, 13 June 2005), was a Portuguese politician. He was one of the major opponents of the dictatorial regime of Estado Novo. He served as secretary-general of the Portuguese Communist Party (PCP) from 1961 to 1992. He was one of the most pro-Soviet of all western Europe communist leaders, often supporting Soviet Union world policies, including the intervention in Czechoslovakia in 1968.
Cunhal was born in Coimbra, the third child of Avelino Henriques da Costa Cunhal (Seia, Seia, 28 October 1887 Coimbra, Sé Nova, 19 December 1966) and wife (m. Coimbra, Sé Nova, 22 August 1908) Mercedes Simões Ferreira Barreirinhas (Coimbra, Sé Nova, 5 May 1888 – Lisbon, 12 September 1971). His father was a lawyer in Coimbra and Seia, and later on in Lisbon, and came from a family of rural bourgeoisie, related to a rich and more aristocratic family, the Cunhal Patrício. His mother was a devout Catholic who wished her son had also become one. He also studied Law at the University of Lisbon, where he joined the PCP, then an illegal organization, in 1931. The deaths of his younger sister Maria Mansueta Barrerinhas Cunhal (Coimbra – Seia, 13 January 1921) and of his older brother António José Barreirinhas Cunhal (Coimbra, 1910 – Lisbon, 1932) struck the grief of both his parents and brothers, but specially of his mother and Álvaro, of whom they had always been close. He visited the Soviet Union for the first time in 1935 to attend the Seventh World Congress of the Comintern in Moscow. He joined the Central Committee of the PCP in 1936 at the age of 24. His first arrest occurred in 1937.
...that Moscow City Hall, built in the 1890s to the tastes of the Russian bourgeoisie, was converted by Communists into the Central Lenin Museum after its rich interior decoration had been plastered over.
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Now it is certainly easy to say to the single individual what Aristotle has already said: You have been begotten by your father and your mother; therefore in you the mating of two human beings – a species-act of human beings – has produced the human being. You see, therefore, that even physically man owes his existence to man. Therefore you must not only keep sight of the one aspect – the infinite progression which leads you further to inquire: Who begot my father? Who his grandfather? etc. You must also hold on to the circular movement sensuously perceptible in that progress by which man repeats himself in procreation, man thus always remaining the subject. You will reply, however: I grant you this circular movement; now grant me the progress which drives me ever further until I ask: Who begot the first man, and nature as a whole? I can only answer you: Your question is itself a product of abstraction. Ask yourself how you arrived at that question. Ask yourself whether your question is not posed from a standpoint to which I cannot reply, because it is wrongly put. Ask yourself whether that progress as such exists for a reasonable mind. When you ask about the creation of nature and man, you are abstracting, in so doing, from man and nature. You postulate them as non-existent, and yet you want me to prove them to you as existing. Now I say to you: Give up your abstraction and you will also give up your question. Or if you want to hold on to your abstraction, then be consistent, and if you think of man and nature as non-existent, then think of yourself as non-existent, for you too are surely nature and man. Don’t think, don’t ask me, for as soon as you think and ask, your abstraction from the existence of nature and man has no meaning. Or are you such an egotist that you conceive everything as nothing, and yet want yourself to exist?
You can reply: I do not want to postulate the nothingness of nature, etc. I ask you about its genesis, just as I ask the anatomist about the formation of bones, etc.
But since for the socialist man the entire so-called history of the world is nothing but the creation of man through human labour, nothing but the emergence of nature for man, so he has the visible, irrefutable proof of his birth through himself, of his genesis. Since the real existence of man and nature has become evident in practice, through sense experience, because man has thus become evident for man as the being of nature, and nature for man as the being of man, the question about an alien being, about a being above nature and man – a question which implies the admission of the unreality of nature and of man – has become impossible in practice. Atheism, as the denial of this unreality, has no longer any meaning, for atheism is a negation of God, and postulates the existence of man through this negation; but socialism as socialism no longer stands in any need of such a mediation. It proceeds from the theoretically and practically sensuous consciousness of man and of nature as the essence. Socialism is man’s positive self-consciousness, no longer mediated through the abolition of religion, just as real life is man’s positive reality, no longer mediated through the abolition of private property, through communism. Communism is the position as the negation of the negation, and is hence the actual phase necessary for the next stage of historical development in the process of human emancipation and rehabilitation. Communism is the necessary form and the dynamic principle of the immediate future, but communism as such is not the goal of human development, the form of human society.
