>you actually mean state police going door by door and confiscating any valuables you have. Maybe lynching some property owners along the way. You misunderstan

>you actually mean state police going door by door and confiscating any valuables you have. Maybe lynching some property owners along the way. You misunderstand the concept of property. I have written about it here: https://news.ycombinator.com/item?id=15160835 https://news.ycombinator.com/item?id=15160835 as an explanation. >A. You don't actually own it the state does. No; Communism is an anarchist ideology, and the workers through voluntary democratic institutions manage the means of production - so you, by extension manage the means of production. >You do not have any economic freedom under communism because you cannot sell what you supposedly own. No. These is no sale in Communism because the conceptions of freedom have changed, society adopts a different set of needs, namely, goods are not imbued with exchange value, as they are not commodities. It doesn't make sense to sell things in Communism. This is what Communism is - the bringing about of the condititions such that the current ones are obsolete. As Marx said, Communism is not an ideal to be achieved, but the constantly existing movement which abolishes the present state of things. >Even under communism you do not have the option to sell your own labor freely. This is a very good thing! You don't have to sell your labour to survive! And even if you wanted to, you can get higher returns by owning any more labour you do. >What occurs is that you are assigned work that the government believes that you are most suited to. Hilariously false. Please actually read Marx; I'll quote the relevant part here: "He is a hunter, a fisherman, a herdsman, or a critical critic, and must remain so if he does not want to lose his means of livelihood; while in communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic. This fixation of social activity, this consolidation of what we ourselves produce into an objective power above us, growing out of our control, thwarting our expectations, bringing to naught our calculations, is one of the chief factors in historical development up till now."