소련 몰락 이후 소련과 동구권의 사회-경제적 형태에 관한 포스트-소비에트 마르크스주의자들의 논의들
The Post-Soviet Marxist Debates on the Soviet and Eastern European Socio-Economical Formation after 1991
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초록
이 논문은 소련 몰락 이후의 구 소련과 구 동구권의 마르크스주의자들의 소련식사회들의 사회-경제적 형태에 대한 논의를 검토하는 것을 목적으로 한다. 먼저 소련몰락 이전의 소련 및 동구권 내지 소련- 동구권 출신의 비판적 마르크스주의자들의소련에 대한 시각을 소개한다. 비판적 마르크스주의자들에게 소련이 계급사회인지아닌지의 문제는 큰 논쟁거리였다. 그 중 한 흐름(트로츠키부터 카갈리츠키나 타라소프까지)은 소련 사회의 미완의 내지 과도기적 성격을 강조해 소련의 집권 관료들을 계급이 아닌 계층으로 다루어왔던 반면, 다른 흐름(먀스니코브부터 세메노프까지)은 소련을 관료라는 지배계급이 잉여가치를 수취하는 ‘정상적’ 계급 사회로 인식해 왔다. 그 밖에 과연 소련식 사회들을 마르크스가 언급했던 ‘아시아적 생산양식’ 의 국가 관료 본위의 고대·중세의 농업 관료 국가들과 연결시킬 수 있는가(보슬렌스키, 세메노프)가 포스트-소비에트 마르크스주의자들에게 여전히 중요한 쟁점이다. 소련 사회의 성격을 둘러싼 논의를 소개하는 것은 소련과 동구권, 나아가서 북한 사회 성격의 이해에 도움이 되며 앞으로의 변혁 지향적 운동에 하나의 참고 자료가 될 수 있다.
Abstract
The present article deals with the discussions among the post-Soviet Marxists on the nature of Soviet-type systems as socio-economical formation (in the Marxian understanding of the term). To introduce and contextualize the topic, I begin the article by outlining the debates among the Soviet and Eastern European Marxists (including Soviet and Eastern European exiles) on the ‘Soviet issue’ in the 1920-80s, mainly focusing on the representatives of critical (non-Stalinist) Marxism. I argue that one of the main bones of contention in all these discussion, before and after the disappearance of the USSR in 1991, was the issue of the class nature of the Soviet-type societies. One school – from Trotsky and to our contemporaries, Kararlitsky and Tarasov, - has been arguing that Soviet-type societies constituted either transitional/incomplete formation or a formation devoid of classes in the Marxian sense of the word. This school has been viewing the ruling bureaucracy of the Soviet-type societies as a social stratum rather than class. Yet another school – from Myasnikov to Semenov – tends to regard the Soviet-type bureaucracy as an exploiting class appropriating the surplus value. In the view of this school, USSR and other societies of this type were ‘normal’ class societies. Yet another issue was whether the USSR and its imitations elsewhere could be somehow linked to the ‘Asian mode of production’ mentioned in some of Marx’ works (as, for example, Voslensky and Semenov have been arguing). It remains to be hoped that such an overview of the ‘Soviet question’ debates in the post-Soviet society will be conducive to better understanding of the nature of Soviet, Eastern European or North Korean societies, and will serve as a useful reference for the radical movements of present and future.
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