Thus in their two volume work Soviet Communism: A New Civilization? Fabian socialists Sidney and Beatrice Webb praised the “Cult of Science” that they had discovered on their visits to the Soviet Union, and held out the hope that scientific planning on a massive scale was the appropriate medicine to aid Britain in its recovery from the depression. The sociologist Karl Mannheim, who fled Frankfurt in 1933 and ultimately gained a position on the LSE faculty, warned that only by adopting a comprehensive system of economic planning could Britain avoid the fate of central Europe. For Mannheim, planning was inevitable; the only question was whether it was going to be totalitarian or democratic. These economists were joined by other highly respected public intellectuals, from natural scientists to politicians.
If planning was the word on everyone’s lips, very few were clear about exactly what it was to entail. The situation was well captured by Hayek’s friend and LSE colleague Lionel Robbins, who in 1937 wrote:
“Planning” is the grand panacea of our age. But unfortunately its meaning is highly ambiguous. In popular discussion it stands for almost any policy which it is wished to present as desirable. . . . When the average citizen, be he Nazi or Communist or Summer School Liberal, warms to the statement that “What the world needs is planning,” what he really feels is that the world needs that which is satisfactory.
—Bruce Caldwell, ed., editor’s introduction to The Collected Works of F. A. Hayek, vol. 2, The Road to Serfdom: Text and Documents; The Definitive Edition, by F. A. Hayek (Chicago: University of Chicago Press, 2007), 8-9.
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