Paul Hollander is a Harvard scholar on Eastern Europe and Russia and is himself a refugee from communism, having escaped from Hungary during the Soviet suppression of that country’s freedom movement. He discusses why we today still vilify the Nazis while giving the communists more of a break.
The different moral responses to Nazism and communism in the West can be interpreted as a result of the perception of communist atrocities as byproducts of noble intentions that were hard to realize without resorting to harsh measures. The Nazi outrages, by contrast, are perceived as unmitigated evil lacking in any lofty justification and unsupported by an attractive ideology. There is far more physical evidence and information about the Nazi mass murders, and Nazi methods of extermination were highly premeditated and repugnant, whereas many victims of communist systems died because of lethal living conditions in their places of detention. Most of the victims of communism were not killed by advanced industrial techniques.
Communist systems ranged from tiny Albania to gigantic China; from highly industrialized Eastern European countries to underdeveloped African ones. While divergent in many respects, they had in common a reliance on Marxism-Leninism as their source of legitimacy, the one-party system, control over the economy and media, and the presence of a huge political police force. They also shared an ostensible commitment to creating a morally superior human being — the socialist or communist man.
Political violence under communism had an idealistic origin and a cleansing, purifying objective. Those persecuted and killed were defined as politically and morally corrupt and a danger to a superior social system. The Marxist doctrine of class struggle provided ideological support for mass murder. People were persecuted not for what they did but for belonging to social categories that made them suspect.
In the aftermath of the fall of Soviet communism, many Western intellectuals remain convinced that capitalism is the root of all evil. There has been a long tradition of such animosity among Western intellectuals who gave the benefit of doubt or outright sympathy to political systems that denounced the profit motive and proclaimed their commitment to create a more humane and egalitarian society, and unselfish human beings. The failure of communist systems to improve human nature doesn't mean that all such attempts are doomed, but improvements will be modest and are unlikely to be attained by coercion. . . .
The failure of Soviet communism confirms that humans motivated by lofty ideals are capable of inflicting great suffering with a clear conscience. But communism's collapse also suggests that under certain conditions people can tell the difference between right and wrong. The embrace and rejection of communism correspond to the spectrum of attitudes ranging from deluded and destructive idealism to the realization that human nature precludes utopian social arrangements and that the careful balancing of ends and means is the essential precondition of creating and preserving a decent society.