Fraser Institute
‘New Socialist Man’ was a selfish corrupt cheat
From the Fraser Institute
It’s a common trope that capitalism corrupts. Anyone who has spent time with our species knows that we can be avaricious, materialist and selfish. Tempting as it may be to think that socialism would make us better, it seemed to make us worse.
The communist revolution sought to reshape the economy by giving government control over the means of production. But socialist revolutionaries had more than the economy in their sights. They aimed for nothing less than an extreme makeover of human nature. Unfortunately, actual socialism seemed to make people worse, not better.
Why did socialists seek to change man?
Marx believed that “the essence of man” was “no abstraction inherent in each single individual.” Instead, this essence was “the ensemble of the social relations.” And by changing social relations, he believed man could be changed for the better.
For his part, Stalin saw that certain aspects of human nature were stumbling blocks to the socialist dream. In 1935 he told a conference of collective farm labourers that “a person is a person. He wants to own something for himself.” It will “take a long time yet to rework the psychology of the human being, to reeducate people to live collectively.”
But Stalin and others believed that, given enough time, socialism would create what they called the “New Socialist Man.” He would be intelligent, healthy, muscular, selfless and supremely dedicated to the cause. Basically, he’d look like everyone in the socialist “realist” paintings that the government compelled artists to paint.
He would care less about his private life and his family and more about society-at-large. It was in this vein that Soviet education theorists taught that “By loving a child, the family turns him into an egotistical being, encouraging him to see himself as the centre of the universe.” In the place of such “egoistic love” the state encouraged “rational love” of the broader “social family.”
Socialists had a practical reason for remaking man. Without economic freedom, citizens had little incentive to produce. In a capitalist society, Adam Smith’s butcher, brewer and baker serve us dinner because they are incentivized to do so; it puts money in their pockets and food in the bellies of their children. But in a state-run canteen the workers were paid whether they served decent food or not. The socialists hoped that by remaking human nature—by creating a New Socialist Man motivated to serve others and not just himself and his family—they could solve this incentive problem.
How did people change?
As I’ve explained in an earlier post, the incentive problem was never solved. The New Socialist Man never got very good at serving others, so socialist societies were systematically poor.
But what happened to human nature? Did they succeed in changing it? The species evolves over generations so, of course, the seven-decade socialist experiment didn’t alter human genes (when Marx sent a copy of Das Kapital to Charles Darwin, it apparently sat unread on Darwin’s shelf). But socialism did have a profound effect on cultural norms and attitudes. And these changes were almost entirely for the worse.
In my book on Poland with Pete Boettke and Konstantin Zhukov, we quote one Pole from the late-1980s who observed: “one can make a generalization that everybody in Poland who has the chance engages in a good deal of stealing, cheating, and supplementing his or her income by illegal means.”
Another complained: “Why must I so often do things to get a promotion or improve my family’s living standard that run against my conscience? Why and how has it become true that I am a swine? When did I realize it, and when did I stop caring?”
Socialist planners also worried about cultural decline: “What is going to happen to the character of the young generation,” a state planner asked, “if from the very beginning of their working career in the enterprise, they are being taught and morally forced to cheat at the expense of the whole society?”
In our Estonia book, we quote Václav Havel, the poet-playwright-dissident who became Czechoslovakia’s last president. He identified the problem in his New Year’s address of 1990:
We fell morally ill because we became used to saying something different from what we thought. We learned not to believe in anything, to ignore each other, to care only about ourselves. Concepts such as love, friendship, compassion, humility or forgiveness lost their depth and dimensions and for many of us they represented only psychological peculiarities… I am talking about all of us. We had all become used to the totalitarian system and accepted it as an unchangeable fact, and thus helped to perpetuate it. In other words, we are all—though naturally to differing extents— responsible for the operation of totalitarian machinery, none of us is just its victims; we are all also its cocreators.
Even Soviet leader Mikhail Gorbachev complained in his autobiography of “a gradual erosion of the ideological and moral values of our people.”
Why was the New Socialist Man a worse man?
The control problem is one explanation for this gradual erosion of moral values. With no carrots in the form of market incentives, socialist leaders deployed a terrifying array of sticks—mass deportation, widespread surveillance, arrests and slave labour. They even weaponized children against their parents (a topic I plan to cover in a future post). And since the socialist revolution was built around the notion of class warfare, the socialists felt justified in using these sticks against any class that stood in their way: kulaks, capitalists, ethnic minorities, nationalists, internationalists, left deviationists, right deviationists, religious leaders, cultural icons and intellectuals.
In the face of such widespread terror, it’s no wonder that the socialist state bread cultural habits of anger and distrust. But terror was not the only source of cultural rot. The dysfunctional economy, with its everyday contradictions and absurdities, was another source.
Despite the promise of material abundance, shortages were endemic to the socialist economy. Consumers routinely faced shortages of soap, coffee, sugar, laundry detergent, cigarettes, rubber, transportation, household appliances, cars, housing, clothing and—above all—meat. The shortages arose in part by accident. Without market-determined prices, planners were often flying blind. But shortages were also purposefully engineered by bureaucrats to solicit bribes from rationed consumers.
The only legal way that people could get what they wanted was to wait in line—sometimes for weeks on end. And even then, thugs could jump the queue. Those who didn’t want to wait would resort to bribery and the black market. Even socialist planners and factory leaders had to use the black market to meet their targets in the Five-Year plans. People commodified their relationships, using friends and family to supply them with what the socialist economy would not. This gave rise to what was called “an economy of favours” and the saying that “One must have, not a hundred rubles, but a hundred friends.”
The political scientists John Clark and Aaron Wildavsky describe the dynamic:
When the need for social or political contacts to accomplish anything—from getting enough steel in order to meet one’s factory’s plan quota to finding chocolate for a child’s birthday party—become indispensable… human relations suffer. People expect both too much and too little from friends, family, and acquaintances: too much, since almost every aspect of your life depends on what others can do for you; too little, since the instrumentalization of these relations means that they are sucked dry of any inherent pleasure.
The anthropologist Janine Wedel describes the effect on a Polish woman who manipulated her connections to obtain curtains: “[She] feels a kind of revengeful pride—she is happy to manipulate a system that has humiliated her all her life.”
As we put it in our Poland book: “The new socialist man was not the selfless creature of Marxist writing. He was a grifter who had no choice but to make his way by cheating the rest of society, just as the rest of society cheated him.”
It’s a common trope that capitalism corrupts. Anyone who has spent time with our species knows that we can be avaricious, materialist and selfish. Tempting as it may be to think that socialism would make us better, it seemed to make us worse.
The communist revolution sought to reshape the economy by giving government control over the means of production. But socialist revolutionaries had more than the economy in their sights. They aimed for nothing less than an extreme makeover of human nature. Unfortunately, actual socialism seemed to make people worse, not better.
Why did socialists seek to change man?
Marx believed that “the essence of man” was “no abstraction inherent in each single individual.” Instead, this essence was “the ensemble of the social relations.” And by changing social relations, he believed man could be changed for the better.
For his part, Stalin saw that certain aspects of human nature were stumbling blocks to the socialist dream. In 1935 he told a conference of collective farm labourers that “a person is a person. He wants to own something for himself.” It will “take a long time yet to rework the psychology of the human being, to reeducate people to live collectively.”
But Stalin and others believed that, given enough time, socialism would create what they called the “New Socialist Man.” He would be intelligent, healthy, muscular, selfless and supremely dedicated to the cause. Basically, he’d look like everyone in the socialist “realist” paintings that the government compelled artists to paint.
He would care less about his private life and his family and more about society-at-large. It was in this vein that Soviet education theorists taught that “By loving a child, the family turns him into an egotistical being, encouraging him to see himself as the centre of the universe.” In the place of such “egoistic love” the state encouraged “rational love” of the broader “social family.”
Socialists had a practical reason for remaking man. Without economic freedom, citizens had little incentive to produce. In a capitalist society, Adam Smith’s butcher, brewer and baker serve us dinner because they are incentivized to do so; it puts money in their pockets and food in the bellies of their children. But in a state-run canteen the workers were paid whether they served decent food or not. The socialists hoped that by remaking human nature—by creating a New Socialist Man motivated to serve others and not just himself and his family—they could solve this incentive problem.
How did people change?
As I’ve explained in an earlier post, the incentive problem was never solved. The New Socialist Man never got very good at serving others, so socialist societies were systematically poor.
But what happened to human nature? Did they succeed in changing it? The species evolves over generations so, of course, the seven-decade socialist experiment didn’t alter human genes (when Marx sent a copy of Das Kapital to Charles Darwin, it apparently sat unread on Darwin’s shelf). But socialism did have a profound effect on cultural norms and attitudes. And these changes were almost entirely for the worse.
In my book on Poland with Pete Boettke and Konstantin Zhukov, we quote one Pole from the late-1980s who observed: “one can make a generalization that everybody in Poland who has the chance engages in a good deal of stealing, cheating, and supplementing his or her income by illegal means.”
Another complained: “Why must I so often do things to get a promotion or improve my family’s living standard that run against my conscience? Why and how has it become true that I am a swine? When did I realize it, and when did I stop caring?”
Socialist planners also worried about cultural decline: “What is going to happen to the character of the young generation,” a state planner asked, “if from the very beginning of their working career in the enterprise, they are being taught and morally forced to cheat at the expense of the whole society?”
In our Estonia book, we quote Václav Havel, the poet-playwright-dissident who became Czechoslovakia’s last president. He identified the problem in his New Year’s address of 1990:
We fell morally ill because we became used to saying something different from what we thought. We learned not to believe in anything, to ignore each other, to care only about ourselves. Concepts such as love, friendship, compassion, humility or forgiveness lost their depth and dimensions and for many of us they represented only psychological peculiarities… I am talking about all of us. We had all become used to the totalitarian system and accepted it as an unchangeable fact, and thus helped to perpetuate it. In other words, we are all—though naturally to differing extents— responsible for the operation of totalitarian machinery, none of us is just its victims; we are all also its cocreators.
Even Soviet leader Mikhail Gorbachev complained in his autobiography of “a gradual erosion of the ideological and moral values of our people.”
Why was the New Socialist Man a worse man?
The control problem is one explanation for this gradual erosion of moral values. With no carrots in the form of market incentives, socialist leaders deployed a terrifying array of sticks—mass deportation, widespread surveillance, arrests and slave labour. They even weaponized children against their parents (a topic I plan to cover in a future post). And since the socialist revolution was built around the notion of class warfare, the socialists felt justified in using these sticks against any class that stood in their way: kulaks, capitalists, ethnic minorities, nationalists, internationalists, left deviationists, right deviationists, religious leaders, cultural icons and intellectuals.
In the face of such widespread terror, it’s no wonder that the socialist state bread cultural habits of anger and distrust. But terror was not the only source of cultural rot. The dysfunctional economy, with its everyday contradictions and absurdities, was another source.
Despite the promise of material abundance, shortages were endemic to the socialist economy. Consumers routinely faced shortages of soap, coffee, sugar, laundry detergent, cigarettes, rubber, transportation, household appliances, cars, housing, clothing and—above all—meat. The shortages arose in part by accident. Without market-determined prices, planners were often flying blind. But shortages were also purposefully engineered by bureaucrats to solicit bribes from rationed consumers.
The only legal way that people could get what they wanted was to wait in line—sometimes for weeks on end. And even then, thugs could jump the queue. Those who didn’t want to wait would resort to bribery and the black market. Even socialist planners and factory leaders had to use the black market to meet their targets in the Five-Year plans. People commodified their relationships, using friends and family to supply them with what the socialist economy would not. This gave rise to what was called “an economy of favours” and the saying that “One must have, not a hundred rubles, but a hundred friends.”
The political scientists John Clark and Aaron Wildavsky describe the dynamic:
When the need for social or political contacts to accomplish anything—from getting enough steel in order to meet one’s factory’s plan quota to finding chocolate for a child’s birthday party—become indispensable… human relations suffer. People expect both too much and too little from friends, family, and acquaintances: too much, since almost every aspect of your life depends on what others can do for you; too little, since the instrumentalization of these relations means that they are sucked dry of any inherent pleasure.
The anthropologist Janine Wedel describes the effect on a Polish woman who manipulated her connections to obtain curtains: “[She] feels a kind of revengeful pride—she is happy to manipulate a system that has humiliated her all her life.”
As we put it in our Poland book: “The new socialist man was not the selfless creature of Marxist writing. He was a grifter who had no choice but to make his way by cheating the rest of society, just as the rest of society cheated him.”
Business
State of the Canadian Economy: Number of publicly listed companies in Canada down 32.7% since 2010
From the Fraser Institute
By Ben Cherniavsky and Jock Finlayson
Initial public offerings down 94% since 2010, reflecting country’s economic stagnation
Canadian equity markets are flashing red lights reflective of the larger stagnation, lack of productivity growth and lacklustre innovation of the
country’s economy, with the number of publicly listed companies down 32.7 per cent and initial public offerings down 92.5 per cent since 2010, finds a new report published Friday by the Fraser Institute, an independent, non-partisan Canadian public policy think-tank.
“Even though the value of the companies trading on Canada’s stock exchanges has risen substantially over time, there has been an alarming decrease in the number of companies listed on the exchanges as well as the number of companies choosing to go public,” said Ben Cherniavsky, co-author of Canada’s Shrinking Stock Market: Causes and Implications for Future Economic Growth.
The study finds that over the past 15 years, the number of companies listed on Canada’s two stock markets (the TSX and the TSXV) has fallen from 3,141 in 2010 to 2,114 in 2024—a 32.7 per cent decline.
Similarly, the number of new public stock listings (IPOs) on the two Canadian exchanges has also plummeted from 67 in 2010 to just four in 2024, and only three the year before.
Previous research has shown that well-functioning, diverse public stock markets are significant contributors to economic growth, higher productivity and innovation by supplying financing (i.e. money) to the business sector to enable growth and ongoing investments.
At the same time, the study also finds an explosion of investment in what’s known as private equity in Canada, increasing assets under management from $21.7 billion (US) in 2010 to over $93.1 billion (US) in 2024.
“The shift to private equity has enormous implications for average investors, since it’s difficult if not impossible for average investors to access private equity funds for their savings and investments,” explained Cherniavsky.
Crucially, the study makes several recommendations to revitalize Canada’s stagnant capital markets, including reforming Canada’s complicated regulatory regime for listed companies, scaling back corporate disclosure requirements, and pursuing policy changes geared to improving Canada’s lacklustre performance on business investment, productivity growth, and new business formation.
“Public equity markets play a vital role in raising capital for the business sector to expand, and they also provide an accessible and low-cost way for Canadians to invest in the commercial success of domestic businesses,” said Jock Finlayson, a senior fellow with the Fraser Institute and study co-author.
“Policymakers and all Canadians should be concerned by the alarming decline in the number of publicly traded companies in Canada, which risks economic stagnation and lower living standards ahead.”
Canada’s Shrinking Stock Market: Causes and Implications for Future Economic Growth
- Public equity markets are an important part of the wider financial system.
- Since the early 2000s, the number of public companies has fallen in many countries, including Canada. In 2008, for instance, Canada had 3,520 publicly traded companies on its two exchanges, compared to 2,114 in 2024.
- This trend reflects [1] the impact of mergers and acquisitions, [2] greater access to private capital, [3] increasing regulatory and governance costs facing publicly traded businesses, and [4] the growth of index investing.
- Canada’s poor business climate, including many years of lacklustre business investment and little or no productivity growth, has also contributed to the decline in stock exchange listings.
- The number of new public stock listings (IPOs) on Canadian exchanges has plummeted: between 2008 and 2013, the average was 47 per year, but this dropped to 16 between 2014 and 2024, with only 5 new listings recorded in 2024.
- At the same time, the value of private equity in Canada has skyrocketed from $12.8 billion in 2008 to $93.2 billion in 2024. These trends are concerning, as most Canadians cannot easily access private equity investment vehicles, so their domestic investment options are shrinking.
- The growth of index investing is contributing to the decline in public listings, particularly among smaller companies. In 2008, there were 1,232 listed companies on the TSX Composite and 84 exchange-traded funds; in 2024, there were only 709 listed companies on the TSX and 1,052 exchange-traded funds.
- The trends discussed in this study are also important because Canada has relied more heavily than other jurisdictions on public equity markets to finance domestic businesses.
- Revitalizing Canada’s stagnant stock markets requires policy reforms, particularly regulatory changes to reduce costs to issuers and policies to improve the conditions for private-sector investment and business growth.
Ben Cherniavsky
Jock Finlayson
From the Fraser Institute
By Nadeem Esmail, Mackenzie Moir and Lauren Asaad
In October, Alberta’s provincial government announced forthcoming legislative changes that will allow patients to pay out-of-pocket for any diagnostic test they want, and without a physician referral. The policy, according to the Smith government, is designed to help improve the availability of preventative care and increase testing capacity by attracting additional private sector investment in diagnostic technology and facilities.
Unsurprisingly, the policy has attracted Ottawa’s attention, with discussions now taking place around the details of the proposed changes and whether this proposal is deemed to be in line with the Canada Health Act (CHA) and the federal government’s interpretations. A determination that it is not, will have both political consequences by being labeled “non-compliant” and financial consequences for the province through reductions to its Canada Health Transfer (CHT) in coming years.
This raises an interesting question: While the ultimate decision rests with Ottawa, does the Smith government’s new policy comply with the literal text of the CHA and the revised rules released in written federal interpretations?
According to the CHA, when a patient pays out of pocket for a medically necessary and insured physician or hospital (including diagnostic procedures) service, the federal health minister shall reduce the CHT on a dollar-for-dollar basis matching the amount charged to patients. In 2018, Ottawa introduced the Diagnostic Services Policy (DSP), which clarified that the insured status of a diagnostic service does not change when it’s offered inside a private clinic as opposed to a hospital. As a result, any levying of patient charges for medically necessary diagnostic tests are considered a violation of the CHA.
Ottawa has been no slouch in wielding this new policy, deducting some $76.5 million from transfers to seven provinces in 2023 and another $72.4 million in 2024. Deductions for Alberta, based on Health Canada’s estimates of patient charges, totaled some $34 million over those two years.
Alberta has been paid back some of those dollars under the new Reimbursement Program introduced in 2018, which created a pathway for provinces to be paid back some or all of the transfers previously withheld on a dollar-for-dollar basis by Ottawa for CHA infractions. The Reimbursement Program requires provinces to resolve the circumstances which led to patient charges for medically necessary services, including filing a Reimbursement Action Plan for doing so developed in concert with Health Canada. In total, Alberta was reimbursed $20.5 million after Health Canada determined the provincial government had “successfully” implemented elements of its approved plan.
Perhaps in response to the risk of further deductions, or taking a lesson from the Reimbursement Action Plan accepted by Health Canada, the province has gone out of its way to make clear that these new privately funded scans will be self-referred, that any patient paying for tests privately will be reimbursed if that test reveals a serious or life-threatening condition, and that physician referred tests will continue to be provided within the public system and be given priority in both public and private facilities.
Indeed, the provincial government has stated they do not expect to lose additional federal health care transfers under this new policy, based on their success in arguing back previous deductions.
This is where language matters: Health Canada in their latest CHA annual report specifically states the “medical necessity” of any diagnostic test is “determined when a patient receives a referral or requisition from a medical practitioner.” According to the logic of Ottawa’s own stated policy, an unreferred test should, in theory, be no longer considered one that is medically necessary or needs to be insured and thus could be paid for privately.
It would appear then that allowing private purchase of services not referred by physicians does pass the written standard for CHA compliance, including compliance with the latest federal interpretation for diagnostic services.
But of course, there is no actual certainty here. The federal government of the day maintains sole and final authority for interpretation of the CHA and is free to revise and adjust interpretations at any time it sees fit in response to provincial health policy innovations. So while the letter of the CHA appears to have been met, there is still a very real possibility that Alberta will be found to have violated the Act and its interpretations regardless.
In the end, no one really knows with any certainty if a policy change will be deemed by Ottawa to run afoul of the CHA. On the one hand, the provincial government seems to have set the rules around private purchase deliberately and narrowly to avoid a clear violation of federal requirements as they are currently written. On the other hand, Health Canada’s attention has been aroused and they are now “engaging” with officials from Alberta to “better understand” the new policy, leaving open the possibility that the rules of the game may change once again. And even then, a decision that the policy is permissible today is not permanent and can be reversed by the federal government tomorrow if its interpretive whims shift again.
The sad reality of the provincial-federal health-care relationship in Canada is that it has no fixed rules. Indeed, it may be pointless to ask whether a policy will be CHA compliant before Ottawa decides whether or not it is. But it can be said, at least for now, that the Smith government’s new privately paid diagnostic testing policy appears to have met the currently written standard for CHA compliance.
Nadeem Esmail
Mackenzie Moir
Lauren Asaad
Policy Analyst, Fraser Institute
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