The question of guerrilla action is one that greatly interests our Party and the mass of the workers. We have dealt with this question in passing several times, and now we propose to give the more complete statement of our views we have promised.
Let us begin from the beginning. What are the fundamental demands which every Marxist should make of an examination of the question of forms of struggle? In the first place, Marxism differs from all primitive forms of socialism by not binding the movement to any one particular form of struggle. It recognises the most varied forms of struggle; and it does not “concoct” them, but only generalises, organises, gives conscious expression to those forms of struggle of the revolutionary classes which arise of themselves in the course of the movement. Absolutely hostile to all abstract formulas and to all doctrinaire recipes, Marxism demands an attentive attitude to the mass struggle in progress, which, as the movement develops, as the class-consciousness of the masses grows, as economic and political crises become acute, continually gives rise to new and more varied methods of defence and attack. Marxism, therefore, positively does not reject any form of struggle. Under no circumstances does Marxism confine itself to the forms of struggle possible and in existence at the given moment only, recognising as it does that new forms of struggle, unknown to the participants of the given period, inevitably arise as the given social situation, changes. In this respect Marxism learns, if we may so express it, from mass practice, and makes no claim what ever to teach the masses forms of struggle invented by “systematisers” in the seclusion of their studies. We know—said Kautsky, for instance, when examining the forms of social revolution—that the coming crisis will introduce new forms of struggle that we are now unable to foresee.
In the second place, Marxism demands an absolutely historical examination of the question of the forms of struggle. To treat this question apart from the concrete historical situation betrays a failure to understand the rudiments of dialectical materialism. At different stages of economic evolution, depending on differences in political, national-cultural, living and other conditions, different forms of struggle come to the fore and become the principal forms of struggle; and in connection with this, the secondary, auxiliary forms of struggle undergo change in their ·turn. To attempt to answer yes or no to the question whether any particular means of struggle should be used, without making a detailed examination of the concrete situation of the given movement at the given stage of its development, means completely to abandon the Marxist position.
These are the two principal theoretical propositions by which we must be guided. The history of Marxism in Western Europe provides an infinite number of examples corroborating what has been said. European Social-Democracy at the present time regards parliamentarism and the trade union movement as the principal forms of struggle; it recognised insurrection in the past, and is quite prepared to recognise it, should conditions change, in the future—despite the opinion of bourgeois liberals like the Russian Cadets and the Bezzaglavtsi. Social-Democracy in the seventies rejected the general strike as a social panacea, as a means of overthrowing the bourgeoisie at one stroke by non-political means—but Social-Democracy fully recognises the mass political strike (especially after the experience of Russia in 1905) as one of the methods of struggle essential under certain conditions. Social-Democracy recognised street barricade fighting in the forties, rejected it for definite reasons at the end of the nineteenth century, and expressed complete readiness to revise the latter view and to admit the expediency of barricade fighting after the experience of Moscow, which, in the words of K. Kautsky, initiated new tactics of barricade fighting.
 Bezzaglavtsi—a semi-Cadet, semi-Menshevik group of the Russian bourgeois intelligentsia (S. N. Prokopovich, Y. D. Kuskova, V. Y. Bogucharsky, V. V. Portugalov, V. V. Khizhnyakov, and others), formed in the period of the incipient decline of the 1905-07 revolution. The group derived its name from the political weekly magazine Bez Zaglavia (Without a Title) published in St. Petersburg in January-May 1906 under the editorship of Prokopovich; later the Bezzaglavtsi were grouped around the Left-Cadet news paper Tovarishch (Comrade). Under cover of their formal non-partisanship, the Bezzaglavtsi propagated the ideas of bourgeois liberalism and opportunism and supported the revisionists of Russian and international Social-Democracy.