There are four characteristics which brand a country unmistakably as a dictatorship: one-party rule — executions without trial or with a mock trial, for political offenses — the nationalization or expropriation of private property — and censorship. A country guilty of these outrages forfeits any moral prerogatives, any claim to national rights or sovereignty, and becomes an outlaw.
Volumes can be and have been written about the issue of freedom versus dictatorship, but, in essence, it comes down to a single question: do you consider it moral to treat men as sacrificial animals and to rule them by physical force?
The right of a nation to determine its own form of government does not include the right to establish a slave society (that is, to legalize the enslavement of some men by others). There is no such thing as “the right to enslave.” A nation can do it, just as a man can become a criminal — but neither can do it by right.
It does not matter, in this context, whether a nation was enslaved by force, like Soviet Russia, or by vote, like Nazi Germany. Individual rights are not subject to a public vote; a majority has no right to vote away the rights of a minority; the political function of rights is precisely to protect minorities from oppression by majorities (and the smallest minority on earth is the individual). Whether a slave society was conquered or chose to be enslaved, it can claim no national rights and no recognition of such “rights” by civilized countries . . . .
Dictatorship nations are outlaws. Any free nation had the right to invade Nazi Germany and, today, has the right to invade Soviet Russia, Cuba or any other slave pen. Whether a free nation chooses to do so or not is a matter of its own self-interest, not of respect for the non-existent “rights” of gang rulers. It is not a free nation’s duty to liberate other nations at the price of self-sacrifice, but a free nation has the right to do it, when and if it so chooses.
This right, however, is conditional. Just as the suppression of crimes does not give a policeman the right to engage in criminal activities, so the invasion and destruction of a dictratorship does not give the invader the right to establish another variant of a slave society in the conquered country.
Dictatorship and determinism are reciprocally reinforcing corollaries: if one seeks to enslave men, one has to destroy their reliance on the validity of their own judgments and choices — if one believes that reason and volition are impotent, one has to accept the rule of force.
It is a grave error to suppose that a dictatorship rules a nation by means of strict, rigid laws which are obeyed and enforced with rigorous, military precision. Such a rule would be evil, but almost bearable; men could endure the harshest edicts, provided these edicts were known, specific and stable; it is not the known that breaks men’s spirits, but the unpredictable. A dictatorship has to be capricious; it has to rule by means of the unexpected, the incomprehensible, the wantonly irrational; it has to deal not in death, but in sudden death; a state of chronic uncertainty is what men are psychologically unable to bear.
The legal hallmark of a dictatorship [is] preventive law — the concept that a man is guilty until he is proved innocent by the permissive rubber stamp of a commissar or a Gauleiter.
A dictatorship has to promulgate some sort of distant goals and moral ideals in order to justify its rule and the people’s immolation; the extent to which it succeeds in convincing its victims, is the extent of its own danger; sooner or later, its contradictions are thrown in its face by the best of its subjects: the ablest, the most intelligent, the most honest. Thus a dictatorship is forced to destroy and to keep on destroying the best of its “human resources.” And be it fifty years or five centuries later, ambitious thugs and lethargic drones are all a dictatorship will have left to exploit and rule; the rest will die young, physically or spiritually.
Every movement that seeks to enslave a country, every dictatorship or potential dictatorship, needs some minority group as a scapegoat which it can blame for the nation’s troubles and use as a justification of its own demands for dictatorial powers. In Soviet Russia, the scapegoat was the bourgeoisie; in Nazi Germany, it was the Jewish people; in America, it is the businessmen.
It makes no difference whether government controls allegedly favor the interests of labor or business, of the poor or the rich, of a special class or a special race: the results are the same. The notion that a dictatorship can benefit any one social group at the expense of others is a worn remnant of the Marxist mythology of class warfare, refuted by half a century of factual evidence. All men are victims and losers under a dictatorship; nobody wins — except the ruling clique.
A dictatorship is a country that does not recognize individual rights, whose government holds total, unlimited power over men.