Leon Trotsky

Terrorism and Communism

Chapter 3

Either Democracy, or Civil War

Kautsky has a clear and solitary path to salvation: democracy. All that is necessary is that every one should acknowledge it and bind himself to support it. The Right Socialists must renounce the sanguinary slaughter with which they have been carrying out the will of the bourgeoisie. The bourgeoisie itself must abandon the idea of using its Noskes and Lieutenant Vogels to defend its privileges to the last breath. Finally, the proletariat must once and for all reject the idea of overthrowing the bourgeoisie by means other than those laid down in the Constitution. If the conditions enumerated are observed, the social revolution will painlessly melt into democracy. In order to succeed it is sufficient, as we see, for our stormy history to draw a nightcap over its head, and take a pinch of wisdom out of Kautsky’s snuffbox.

“There exist only two possibilties,” says our sage, “either democracy, or civil war.” (Page 220) Yet, in Germany, where the formal elements of “democracy” are present before our eyes, the Civil War does not cease for a moment. “Unquestionably,” agrees Kautsky, “under the present National Assembly Germany cannot arrive at a healthy condition. But that process of recovery will not be assisted, but hindered, if we transform the struggle against the present Assembly into a struggle against the democratic franchise.” (Page 230) As if the question in Germany really did reduce itself to one of electoral forms and not to one of the real possession of power!

The present National Assembly, as Kautsky admits, cannot “bring the country to a healthy condition.” Therefore let us begin the game again at the beginning. But will the partners agree? It is doubtful. If the rubber is not favorable to us, obviously it is so to them. The National Assembly which “is incapable of bringing the country to a healthy condition,” is quite capable, through the mediocre dictatorship of Noske, of preparing the way for the dictatorship of Ludendorff. So it was with the Constituent Assembly which prepared the way for Kolchak. The historical mission of Kautsky consists precisely in having waited for the revolution to write his (9th) book, which should explain the collapse of the revolution by all the previous course of history, from the ape to Noske, and from Noske to Ludendorff. The problem before the revolutionary party is a difficult one: its problem is to foresee the peril in good time, and to forestall it by action. And for this there is no other way at present than to tear the power out of the hands of its real possessors, the agrarian and capitalist magnates, who are only temporarily hiding behind Messrs. Ebert and Noske. Thus, from the present National Assembly, the path divides into two: either the dictatorship of the imperialist clique, or the dictatorship of the proletariat. On neither side does the path lead to “democracy.” Kautsky does not see this. He explains at great length that democracy is of great importance for its political development and its education in organization of the masses, and that through it the proletariat can come to complete emancipation. One might imagine that, since the day on which the Erfurt Programme was written, nothing worthy of notice had ever happened in the world!

Yet meanwhile, for decades, the proletariat of France, Germany, and the other most important countries has been struggling and developing, making the widest possible use of the institutions of democracy, and building up on that basis powerful political organizations. This path of the education of the proletariat through democracy to Socialism proved, however, to be interrupted by an event of no inconsiderable importance – the world imperialist war. The class state at the moment when, thanks to its machinations, the war broke out succeeded in enlisting the assistance of the guiding organizations of Social-Democracy to deceive the proletariat and draw it into the whirl-pool. So that, taken as they stand, the methods of democracy, in spite of the incontestable benefits which they afford at a certain period, displayed an extremely limited power of action; with the result that two generations of the proletariat, educated under conditions of democracy, by no means guaranteed the necessary political preparation for judging accurately an event like the world imperialist war. That experience gives us no reasons for affirming that, if the war had broken out ten or fifteen years later, the proletariat would have been more prepared for it. The bourgeois democratic state not only creates more favorable conditions for the political education of the workers, as compared with absolutism, but also sets a limit to that development in the shape of bourgeois legality, which skillfully accumulates and builds on the upper strata of the proletariat opportunist habits and law-abiding prejudices. The school of democracy proved quite insufficient to rouse the German proletariat to revolution when the catastrophe of the war was at hand. The barbarous school of the war, social-imperialist ambitions, colossal military victories, and unparalleled defeats were required. After these events, which made a certain amount of difference in the universe, and even in the Erfurt Programme, to come out with common-places as to meaning of democratic parliamentarism for the education of the proletariat signifies a fall into political childhood. This is just the misfortune which has overtaken Kautsky.

“Profound disbelief in the political struggle of the proletariat,” he writes, “and in its participation in politics, was the characteristic of Proudhonism. To-day there arises a similar (! !) view, and it is recommended to us as the new gospel of Socialist thought, as the result of an experience which Marx did not, and could not, know. In reality, it is only a variation of an idea which half a century ago Marx was fighting, and which he in the end defeated.” (Page 79)

Bolshevism proves to be warmed-up Proudhonism! From a purely theoretical point of view, this is one of the most brazen remarks in the pamphlet.

The Proudhonists repudiated democracy for the same reason that they repudiated the political struggle generally. They stood for the economic organization of the workers without the interference of the State, without revolutionary outbreaks – for self-help of the workers on the basis of production for profit. As far as they were driven by the course of events on to the path of the political struggle, they, as lower middle class theoreticians, preferred democracy, not only to plutocracy, but to revolutionary dictatorship. What thoughts have they in common with us? While we repudiate democracy in the name of the concentrated power of the proletariat, the Proudhonists, on the other hand, were prepared to make their peace with democracy, diluted by a federal basis, in order to avoid the revolutionary monopoly of power by the proletariat. With more foundation Kautsky might have compared us with the opponents of the Proudhonists, the Blanquists, who understood the meaning of a revolutionary government, but did not superstitiously make the question of seizing it depend on the formal signs of democracy. But in order to put the comparison of the Communists with the Blanquists on a reasonable footing, it would have to be added that, in the Workers’ and Soldiers’ Councils, we had at our disposal such an organization for revolution as the Blanquists could not even dream of; in our party we had, and have, an invaluable organization of political leadership with a perfected programme of the social revolution. Finally, we had, and have, a powerful apparatus of economic transformation in our trade unions, which stand as a whole under the banner of Communism, and support the Soviet Government. Under such conditions, to talk of the renaissance of Proudhonist prejudices in the shape of Bolshevism can only take place when one has lost all traces of theoretical honesty and historical understanding.

The Imperialist Transformation of Democracy

It is not for nothing that the word “democracy” has a double meaning in the political vocabulary. On the one hand, it means a state system founded on universal suffrage and the other attributes of formal “popular government.” On the other hand, by the word “democracy” is understood the mass of the people itself, in so far as it leads a political existence. In the second sense, as in the first, the meaning of democracy rises above class distinctions. This peculiarity of terminology has its profound political significance. Democracy as a political system is the more perfect and unshakable the greater is the part played in the life of the country by the intermediate and less differentiated mass of the population – the lower middle class of the town and the country. Democracy achieved its highest expression in the nineteenth century in Switzerland and the United States of North America. On the other side of the ocean the democratic organization of power in a federal republic was based on the agrarian democracy of the farmers. In the small Helvetian Republic, the lower middle classes of the towns and the rich peasantry constituted the basis of the conservative democracy of the united cantons.

Born of the struggle of the Third Estate against the powers of feudalism, the democratic State very soon becomes the weapon of defence against the class antagonisms generated within bourgeois society. Bourgeois society succeeds in this the more, the wider beneath it is the layer of the lower middle class, the greater is the importance of the latter in the economic life of the country, and the less advanced, consequently, is the development of class antagonism. However, the intermediate classes become ever more and more helplessly behind historical development, and, thereby, become ever more and more incapable of speaking in the name of the nation. True, the lower middle class doctrinaires (Bernstein and Company) used to demonstrate with satisfaction that the disappearance of the middle classes was not taking place with that swiftness that was expected by the Marxian school. And, in reality, one might agree that, numerically, the middle-class elements in the town, and especially in the country, still maintain an extremely prominent position. But the chief meaning of evolution has shown itself in the decline in importance on the part of the middle classes from the point of view of production: the amount of values which this class brings to the general income of the nation has fallen incomparably more rapidly than the numerical strength of the middle classes. Correspondingly, falls their social, political, and cultural importance. Historical development has been relying more and more, not on these conservative elements inherited from the past, but on the polar classes of society – i.e., the capitalist bourgeoisie and the proletariat.

The more the middle classes lost their social importance, the less they proved capable of playing the part of an authoritative arbitral judge in the historical conflict between capital and labor. Yet the very considerable numerical proportion of the town middle classes, and still more of the peasantry, continues to find direct expression in the electoral statistics of parliamentarism. The formal equality of all citizens as electors thereby only gives more open indication of the incapacity of democratic parliamentarism to settle the root questions of historical evolution. An “equal” vote for the proletariat, the peasant, and the manager of a trust formally placed the peasant in the position of a mediator between the two antagonists; but, in reality, the peasantry, socially and culturally backward and politically helpless, has in all countries always provided support for the most reactionary, filibustering, and mercenary parties which, in the long run, always supported capital against labor.

Absolutely contrary to all the prophecies of Bernstein, Sombart, Tugan-Baranovsky, and others, the continued existence of the middle classes has not softened, but has rendered to the last degree acute, the revolutionary crisis of bourgeois society. If the proletarianization of the lower middle classes and the peasantry had been proceeding in a chemically purified form, the peaceful conquest of power by the proletariat through the democratic parliamentary apparatus would have been much more probable than we can imagine at present. Just the fact that was seized upon by the partisans of the lower middle class – its longevity – has proved fatal even for the external forms of political democracy, now that capitalism has undermined its essential foundations. Occupying in parliamentary politics a place which it has lost in production, the middle class has finally compromised parliamentarism and has transformed it into an institution of confused chatter and legislative obstruction. From this fact alone, there grew up before the proletariat the problem of seizing the apparatus of state power as such, independently of the middle class, and even against it – not against its interests, but against its stupidity and its policy, impossible to follow in its helpless contortions.

“Imperialism,” wrote Marx of the Empire of Napoleon III, “is the most prostituted, and, at the same time, perfected form of the state which the bourgeoisie, having attained its fullest development, transforms into a weapon for the enslavement of labor by capital.” This definition has a wider significance than for the French Empire alone, and includes the latest form of imperialism, born of the world conflict between the national capitalisms of the great powers. In the economic sphere, imperialism pre-supposed the final collapse of the rule of the middle class; in the political sphere, it signified the complete destruction of democracy by means of an internal molecular transformation, and a universal subordination of all democracy’s resources to its own ends. Seizing upon all countries, independently of their previous political history, imperialism showed that all political prejudices were foreign to it, and that it was equally ready and capable of making use, after their transformation and subjection, of the monarchy of Nicholas Romanoff or Wilhelm Hohenzollern, of the presidential autocracy of the United States of North America, and of the helplessness of a few hundred chocolate legislators in the French parliament. The last great slaughter – the bloody font in which the bourgeois world attempted to be re-baptised – presented to us a picture, unparalleled in history, of the mobilization of all state forms, systems of government, political tendencies, religious, and schools of philosophy, in the service of imperialism. Even many of those pedants who slept through the preparatory period of imperialist development during the last decades, and continued to maintain a traditional attitude towards ideas of democracy and universal suffrage, began to feel during the war that their accustomed ideas had become fraught with some new meaning. Absolutism, parliamentary monarchy, democracy – in the presence of imperialism (and, consequently, in the presence of the revolution rising to take its place), all the state forms of bourgeois supremacy, from Russian Tsarism to North American quasi-democratic federalism, have been given equal rights, bound up in such combinations as to supplement one another in an indivisible whole. Imperialism succeeded by means of all the resources it had at its disposal, including parliamentarism, irrespective of the electoral arithmetic of voting, to subordinate for its own purposes at the critical moment the lower middle classes of the towns and country and even the upper layers of the proletariat. The national idea, under the watchword of which the Third Estate rose to power, found in the imperialist war its re-birth in the watchword of national defence. With unexpected clearness, national ideology flamed up for the last time at the expense of class ideology. The collapse of imperialist illusions, not only amongst the vanquished, but – after a certain delay – amongst the victorious also, finally laid low what was once national democracy, and, with it, its main weapon, the democratic parliament. The flabbiness, rottenness, and helplessness of the middle classes and their parties everywhere became evident with terrifying clearness. In all countries the question of the control of the State assumed first-class importance as a question of an open measuring of forces between the capitalist clique, openly or secretly supreme and disposing of hundreds of thousands of mobilized and hardened officers, devoid of all scruple, and the revolting, revolutionary proletariat; while the intermediate classes were living in a state of terror, confusion, and prostration. Under such conditions, what pitiful nonsense are speeches about the peaceful conquest of power by the proletariat by means of democratic parliamentarism!

The scheme of the political situation on a world scale is quite clear. The bourgeoisie, which has brought the nations, exhausted and bleeding to death, to the brink of destruction – particularly the victorious bourgeoisie – has displayed its complete inability to bring them out of their terrible situation, and, thereby, its incompatibility with the future development of humanity. All the intermediate political groups, including here first and foremost the social-patriotic parties, are rotting alive. The proletariat they have deceived is turning against them more and more every day, and is becoming strengthened in its revolutionary convictions as the only power that can save the peoples from savagery and destruction. However, history has not at all secured, just at this moment, a formal parliamentary majority on the side of the party of the social revolution. In other words, history has not transformed the nation into a debating society solemnly voting the transition to the social revolution by a majority of votes. On the contrary, the violent revolution has become a necessity precisely because the imminent requirements of history are helpless to find a road through the apparatus of parliamentary democracy. The capitalist bourgeois calculates: “while, I have in my hands lands, factories, workshops, banks; while I possess newspapers, universities, schools; while – and this most important of all – I retain control of the army: the apparatus of democracy, however, you reconstruct it, will remain obedient to my will. I subordinate to my interests spiritually the stupid, conservative, characterless lower middle class, just as it is subjected to me materially. I oppress, and will oppress, its imagination by the gigantic scale of my buildings, my transactions, my plans, and my crimes. For moments when it is dissatisfied and murmurs, I have created scores of safety-valves and lightning-conductors. At the right moment I will bring into existence opposition parties, which will disappear to-morrow, but which to-day accomplish their mission by affording the possibility of the lower middle class expressing their indignation without hurt therefrom for capitalism. I shall hold the masses of the people, under cover of compulsory general education, on the verge of complete ignorance, giving them no opportunity of rising above the level which my experts in spiritual slavery consider safe. I will corrupt, deceive, and terrorize the more privileged or the more backward of the proletariat itself. By means of these measures I shall not allow the vanguard of the working class to gain the ear of the majority of the working class, while the necessary weapons of mastery and terrorism remain in my hands.”

To this the revolutionary proletarian replies: “Consequently, the first condition of salvation is to tear the weapons of domination out of the hands of the bourgeoisie. It is hopeless to think of a peaceful arrival to power while the bourgeoisie retains in its hands all the apparatus of power. Three times over hopeless is the idea of coming to power by the path which the bourgeoisie itself indicates and, at the same time, barricades – the path of parliamentary democracy. There is only one way: to seize power, taking away from the bourgeoisie the material apparatus of government. Independently of the superficial balance of forces in parliament, I shall take over for social administration the chief forces and resources of production. I shall free the mind of the lower middle class from their capitalist hypnosis. I shall show them in practice what is the meaning of Socialist production. Then even the most backward, the most ignorant, or most terrorized sections of the nation will support me, and willingly and intelligently will join in the work of social construction.”

When the Russian Soviet Government dissolved the Constituent Assembly, that fact seemed to the leading Social-Democrats of Western Europe, if not the beginning of the end of the world, at all events a rude and arbitrary break with all the previous developments of Socialism. In reality, it was only the inevitable outcome of the new position resulting from imperialism and the war. If Russian Communism was the first to enter the path of casting up theoretical and practical accounts, this was due to the same historical reasons which forced the Russian proletariat to be the first to enter the path of the struggle for power.

All that has happened since then in Europe bears witness to the fact that we drew the right conclusion. To imagine that democracy can be restored in its general purity means that one is living in a pitiful, reactionary utopia.

The Metaphysics of Democracy

Feeling the historical ground shaking under his feet on the question of democracy, Kautsky crosses to the ground of metaphysics. Instead of inquiring into what is, he deliberates about what ought to be.

The principles of democracy – the sovereignty of the people, universal and equal suffrage, personal liberties – appear, as presented to him, in a halo of moral duty. They are turned from their historical meaning and presented as unalterable and sacred things-in-themselves. This metaphysical fall from grace is not accidental. It is instructive that the late Plekhanov, a merciless enemy of Kantism at the best period of his activity, attempted at the end of his life, when the wave of patriotism had washed over him, to clutch at the straw of the categorical imperative.

That real democracy with which the German people is now making practical acquaintance Kautsky confronts with a kind of ideal democracy, as he would confront a common phenomenon with the thing-in-itself. Kautsky indicates with certitude not one country in which democracy is really capable of guaranteeing a painless transition to Socialism. But he does know, and firmly, that such democracy ought to exist. The present German National Assembly, that organ of helplessness, reactionary malice, and degraded solicitations, is confronted by Kautsky with a different, real, true National Assembly, which possesses all virtues – excepting the small virtue of reality.

The doctrine of formal democracy is not scientific Socialism, but the theory of so-called natural law. The essence of the latter consists in the recognition of eternal and unchanging standards of law, which among different peoples and at different periods find a different, more or less limited and distorted expression. The natural law of the latest history – i.e., as it emerged from the Middle Ages – included first of all a protest against class privileges, the abuse of despotic legislation, and the other “artificial” products of feudal positive law. The theoreticians of the, as yet, weak Third Estate expressed its class interests in a few ideal standards, which later on developed into the teaching of democracy, acquiring at the same time an individualist character. The individual is absolute; all persons have the right of expressing their thoughts in speech and print; every man must enjoy equal electoral rights. As a battle cry against feudalism, the demand for democracy had a progressive character. As time went on, however, the metaphysics of natural law (the theory of formal democracy) began to show its reactionary side – the establishment of an ideal standard to control the real demands of the laboring masses and the revolutionary parties.

If we look back to the historical sequence of world concepts, the theory of natural law will prove to be a paraphrase of Christian spiritualism freed from its crude mysticism. The Gospels proclaimed to the slave that he had just the same soul as the slave-owner, and in this way established the equality of all men before the heavenly tribunal. In reality, the slave remained a slave, and obedience became for him a religious duty. In the teaching of Christianity, the slave found an expression for his own ignorant protest against his degraded condition. Side by side with the protest was also the consolation. Christianity told him:– ”You have an immortal soul, although you resemble a pack-horse.” Here sounded the note of indignation. But the same Christianity said:– ”Although you are like a pack-horse, yet your immortal soul has in store for it an eternal reward.” Here is the voice of consolation. These two notes were found in historical Christianity in different proportions at different periods and amongst different classes. But as a whole, Christianity, like all other religions, became a method of deadening the consciousness of the oppressed masses.

Natural law, which developed into the theory of democracy, said to the worker: “all men are equal before the law, independently of their origin, their property, and their position; every man has an equal right in determining the fate of the people.” This ideal criterion revolutionized the consciousness of the masses in so far as it was a condemnation of absolutism, aristocratic privileges, and the property qualification. But the longer it went on, the more if sent the consciousness to sleep, legalizing poverty, slavery and degradation: for how could one revolt against slavery when every man has an equal right in determining the fate of the nation?

Rothschild, who has coined the blood and tears of the world into the gold napoleons of his income, has one vote at the parliamentary elections. The ignorant tiller of the soil who cannot sign his name, sleeps all his life without taking his clothes off, and wanders through society like an underground mole, plays his part, however, as a trustee of the nation’s sovereignty, and is equal to Rothschild in the courts and at the elections. In the real conditions of life, in the economic process, in social relations, in their way of life, people became more and more unequal; dazzling luxury was accumulated at one pole, poverty and hopelessness at the other. But in the sphere of the legal edifice of the State, these glaring contradictions disappeared, and there penetrated thither only unsubstantial legal shadows. The landlord, the laborer, the capitalist, the proletarian, the minister, the bootblack – all are equal as “citizens” and as “legislators.” The mystic equality of Christianity has taken one step down from the heavens in the shape of the “natural,” “legal” equality of democracy. But it has not yet reached earth, where lie the economic foundations of society. For the ignorant day-laborer, who all his life remains a beast of burden in the service of the bourgeoisie, the ideal right to influence the fate of the nations by means of the parliamentary elections remained little more real than the palace which he was promised in the kingdom of heaven.

In the practical interests of the development of the working class, the Socialist Party took its stand at a certain period on the path of parliamentarism. But this did not mean in the slightest that it accepted in principle the metaphysical theory of democracy, based on extra-historical, super-class rights. The proletarian doctrines examined democracy as the instrument of bourgeois society entirely adapted to the problems and requirements of the ruling classes; but as bourgeois society lived by the labor of the proletariat and could not deny it the legalization of a certain part of its class struggle without destroying itself, this gave the Socialist Party the possibility of utilizing, at a certain period, and within certain limits, the mechanism of democracy, without taking an oath to do so as an unshakable principle.

The root problem of the party, at all periods of its struggle, was to create the conditions for real, economic, living equality for mankind as members of a united human commonwealth. It was just for this reason that the theoreticians of the proletariat had to expose the metaphysics of democracy as a philosophic mask for political mystification.

The democratic party at the period of its revolutionary enthusiasm, when exposing the enslaving and stupefying lie of church dogma, preached to the masses:– ”You are lulled to sleep by promises of eternal bliss at the end of your life, while here you have no rights and you are bound with the chains of tyranny.” The Socialist Party, a few decades later, said to the same masses with no less right:– ”You are lulled to sleep with the fiction of civic equality and political rights, but you are deprived of the possibility of realizing those rights. Conditional and shadowy legal equality has been transformed into the convicts’ chain with which each of you is fastened to the chariot of capitalism.”

In the name of its fundamental task, the Socialist Party mobilized the masses on the parliamentary ground as well as on others; but nowhere and at no time did any party bind itself to bring the masses to Socialism only through the gates of democracy. In adapting ourselves to the parliamentary regime, we stopped at a theoretical exposure of democracy, because we were still too weak to overcome it in practice. But the path of Socialist ideas which is visible through all deviations, and even betrayals, foreshadows no other outcome but this: to throw democracy aside and replace it by the mechanism of the proletariat, at the moment when the latter is strong enough to carry out such a task.

We shall bring one piece of evidence, albeit a sufficiently striking one. “Parliamentarism,” wrote Paul Lafargue in the Russian review, Sozialdemokrat, in 1888, “is a system of government in which the people acquires the illusion that it is controlling the forces of the country itself, when, in reality, the actual power is concentrated in the hands of the bourgeoisie – and not even of the whole bourgeoisie, but only of certain sections of that class. In the first period of its supremacy the bourgeoisie does not understand, or, more correctly, does not feel, the necessity for making the people believe in the illusion of self-government. Hence it was that all the parliamentary countries of Europe began with a limited franchise. Everywhere the right of influencing the policy of the country by means of the election of deputies belonged at first only to more or less large property holders, and was only gradually extended to less substantial citizens, until finally in some countries it became from a privilege the universal right of all and sundry.

“In bourgeois society, the more considerable becomes the amount of social wealth, the smaller becomes the number of individuals by whom it is appropriated. The same takes place with power: in proportion as the mass of citizens who possess political rights increases, and the number of elected ruler’s increases, the actual power is concentrated and becomes the monopoly of a smaller and smaller group of individuals.” Such is the secret of the majority.

For the Marxist, Lafargue, parliamentarism remains as long as the supremacy of the bourgeoisie remains. “On the day,” writes Lafargue, “when the proletariat of Europe and America seizes the State, it will have to organize a revolutionary government, and govern society as a dictatorship, until the bourgeoisie has disappeared as a class.”

Kautsky in his time knew this Marxist estimate of parliamentarism, and more than once repeated it himself, although with no such Gallic sharpness and lucidity. The theoretical apostasy of Kautsky lies just in this point: having recognized the principle of democracy as absolute and eternal, he has stepped back from materialist dialectics to natural law. That which was exposed by Marxism as the passing mechanism of the bourgeoisie, and was subjected only to temporary utilization with the object of preparing the proletarian revolution, has been newly sanctified by Kautsky as the supreme principle standing above classes, and unconditionally subordinating to itself the methods of the proletarian struggle. The counterrevolutionary degeneration of parliamentarism finds its most perfect expression in the deification of democracy by the decaying theoreticians of the Second International.

The Constituent Assembly

Speaking generally, the attainment of a majority in a democratic parliament by the party of the proletariat is not an absolute impossibility. But such a fact, even if it were realized, would not introduce any new principle into the course of events. The intermediate elements of the intelligentsia, under the influence of the parliamentary victory of the proletariat, might possibly display less resistance to the new regime. But the fundamental resistance of the bourgeoisie would be decided by such facts as the attitude of the army, the degree to which the workers were armed, the situation in the neighboring states: and the civil war would develop under the pressure of these most real circumstances, and not by the mobile arithmetic of parliamentarism.

Our party has never refused to lead the way for proletarian dictatorship through the gates of democracy, having clearly summed up in its mind certain agitational and political advantages of such a “legalized” transition to the new regime. Hence, our attempt to call the Constituent Assembly. The Russian peasant, only just awakened by the revolution to political life, found himself face to face with half a dozen parties, each of which apparently had made up its mind to confuse his mind. The Constituent Assembly placed itself across the path of the revolutionary movement, and was swept aside.

The opportunist majority in the Constituent Assembly represented only the political reflection of the mental confusion and indecision which reigned amidst the middle classes in the town and country and amidst the more backward elements of the proletariat. If we take the viewpoint of isolated historical possibilities, one might say that it would have been more painless if the Constituent Assembly had worked for a year or two, had finally discredited the Socialist-Revolutionaries and the Mensheviks by their connection with the Cadets, and had thereby led to the formal majority of the Bolsheviks, showing the masses that in reality only two forces existed: the revolutionary proletariat, led by the Communists, and the counter-revolutionary democracy, headed by the generals and the admirals. But the point is that the pulse of the internal relations of the revolution was beating not at all in time with the pulse of the development of its external relations. If our party had thrown all responsibility on to the objective formula of “the course of events” the development of military operations might have forestalled us. German imperialism might have seized Petrograd, the evacuation of which the Kerensky government had already begun. The fall of Petrograd would at that time have meant a death-blow to the proletariat, for all the best forces of the revolution were concentrated there, in the Baltic Fleet and in the Red capital.

Our party may be accused, therefore, not of going against the course of historical development, but of having taken at a stride several political steps. It stepped over the heads of the Mensheviks and the Socialist-Revolutionaries, in order not to allow German imperialism to step across the head of the Russian proletariat and conclude peace with the Entente on the back of the revolution before it was able to spread its wings over the whole world.

From the above it will not be difficult to deduce the answers to the two questions with which Kautsky pestered us. Firstly: Why did we summon the Constituent Assembly when we had in view the dictatorship of the proletariat? Secondly: If the first Constituent Assembly which we summoned proved backward and not in harmony with the interests of the revolution, why did we reject the idea of a new Assembly? The thought at the back of Kautsky’s mind is that we repudiated democracy, not on the ground of principle, but only because it proved against us. In order to seize this insinuation by its long ears, let us establish the facts.

The watchword, “All power to the Soviets,” was put forward by our Party at the very beginning of the revolution – i.e., long before, not merely the decree as to the dissolution of the Constituent Assembly, but the decree as to its convocation. True, we did not set up the Soviets in opposition to the future Constituent Assembly, the summoning of which was constantly postponed by the Government of Kerensky, and consequently became more and more problematical. But in any case, we did not consider the Constituent Assembly, after the manner of the democrats, as the future master of the Russian land, who would come and settle everything. We explained to the masses that the Soviets, the revolutionary organizations of the laboring masses themselves, can and must become the true masters. If we did not formally repudiate the Constituent Assembly beforehand, it was only because it stood in contrast, not to the power of the Soviets, but to the power of Kerensky himself, who, in his turn, was only a screen for the bourgeoisie. At the same time we did decide beforehand that, if, in the Constituent Assembly, the majority proved in our favor, that body must dissolve itself and hand over the power to the Soviets – as later on the Petrograd Town Council did, elected as it was on the basis of the most democratic electoral franchise. In my book on the October Revolution, I tried to explain the reasons which made the Constituent Assembly the out-of-date reflection of an epoch through which the revolution had already passed. As we saw the organization of revolutionary power only in the Soviets, and at the moment of the summoning of the Constituent Assembly the Soviets were already the de facto power, the question was inevitably decided for us in the sense of the violent dissolution of the Constituent Assembly, since it would not dissolve itself in favor of the Government of the Soviets.

“But why,” asks Kautsky, “did you not summon a new Constituent Assembly?”

Because we saw no need for it. If the first Constituent Assembly could still play a fleeting progressive part, conferring a sanction upon the Soviet regime in its first days, convincing for the middle-class elements, now, after two years of victorious proletarian dictatorship and the complete collapse of all democratic attempts in Siberia, on the shores of the White Sea, in the Ukraine, and in the Caucasus, the power of the Soviets truly does not need the blessing of the faded authority of the Constituent Assembly. “Are we not right in that case to conclude,” asks Kautsky in the tone of Lloyd George, “that the Soviet Government rules by the will of the minority, since it avoids testing its supremacy by universal suffrage?” Here is a blow that misses its mark.

If the parliamentary regime, even in the period of “peaceful,” stable development, was a rather crude method of discovering the opinion of the country, and in the epoch of revolutionary storm completely lost its capacity to follow the course of the struggle and the development of revolutionary consciousness, the Soviet regime, which is more closely, straightly, honestly bound up with the toiling majority of the people, does achieve meaning, not in statically reflecting a majority, but in dynamically creating it. Having taken its stand on the path of revolutionary dictatorship, the working class of Russia has thereby declared that it builds its policy in the period of transition, not on the shadowy art of rivalry with chameleon-hued parties in the chase for peasant votes, but on the actual attraction of the peasant masses, side by side with the proletariat, into the work of ruling the country in the real interests of the laboring masses. Such democracy goes a little deeper down than parliamentarism.

To-day, when the main problem – the question of life and death – of the revolution consists in the military repulse of the various attacks of the White Guard bands, does Kautsky imagine that any form of parliamentary “majority” is capable of guaranteeing a more energetic, devoted, and successful organization of revolutionary defence? The conditions of the struggle are so defined, in a revolutionary country throttled by the criminal ring of the blockade, that all the middle-class groups are confronted only with the alternative of Denikin or the Soviet Government. What further proof is needed when even parties, which stand for compromise in principle, like the Mensheviks and the Socialist-Revolutionaries, have split along that very line?

When suggesting to us the election of a Constituent Assembly, does Kautsky propose the stopping of the civil war for the purpose of the elections? By whose decision? If he intends for this purpose to bring into motion the authority of the Second International, we hasten to inform him that that institution enjoys in Denikin’s camp only a little more authority than it does in ours. But to the extent that the civil war between the Workers’ and Peasants’ Army and the imperialist bands is still going on, the elections must of necessity be limited to Soviet territory. Does Kautsky desire to insist that we should allow the parties which support Denikin to come out into the open? Empty and contemptible chatter! There is not one government, at any time and under any conditions, which would allow its enemies to mobilize hostile forces in the rear of its armies.

A not unimportant place in the discussion of the question is occupied by the fact that the flower of the laboring population is at present on active service. The foremost workers and the most class-conscious peasants, who take the first place at all elections, as in all important political activities, directing the public opinion of the workers, are at present fighting and dying as commanders, commissars, or rank and file in the Red Army. If the most “democratic” governments in the bourgeois states, whose regime is founded on parliamentarism, consider it impossible to carry on elections to parliament in wartime, it is all the more senseless to demand such elections during the war of the Soviet Republic, the regime of which is not for one moment founded on parliamentarism. It is quite sufficient that the revolutionary government of Russia, in the most difficult months and times, never stood in the way of periodic re-elections of its own elective institutions – the local and central Soviets.

Finally, as a last argument – the last and the least – we have to present to the notice of Kautsky that even the Russian Kautskians, the Mensheviks like Martov and Tan, do not consider it possible to put forward at the present moment a demand for a Constituent Assembly, postponing it to better times in the future. Will there be any need of it then? Of this one may be permitted to doubt. When the civil war is over, the dictatorship of the working class will disclose all its creative energy, and will, in practice, show the most backward masses what it can give them. By means of a systematically applied universal labor service, and a centralized organization of distribution, the whole population of the country will be drawn into the general Soviet system of economic arrangement and self-government. The Soviets themselves, at present the organs of government, will gradually melt into purely economic organizations. Under such conditions it is doubtful whether any one will think of erecting, over the real fabric of Socialist society, an archaic crown in the shape of the Constituent Assembly, which would only have to register the fact that everything necessary has already been “constituted” before it and without it. [In order to charm us in favor of a Constituent Assembly Kautaky brings forward an argument based on the rate of exchange to the assistance of his argument, based on the categorical imperative. “Russia requires,” he writes, “the help of foreign capita], but this help will not come to the Soviet Republic if the latter does not summon a Constituent Assembly, and does not give freedom of the Press; not because the capitalists are democratic idealists – to Tsarism they gave without any hesitation many milliards – but because they have no business faith in a revolutionary government.” (Page 218)

There are scraps of truth in this rubbish. The Stock Exchange did really support the government of Kolchak when it relied for support on the Constituent Assembly. From its experience of Kolchak the Stock Exchange became confirmed in its conviction that the mechanism of bourgeois democracy can be utilized in capitalist interests, and then thrown aside like a worn-out pair of puttees. It is quite possible that the Stock Exchange would again give a parliamentary loan on the guarantee of a Constituent Assembly, believing, on the basis of its former experience, that such a body would prove only an intermediate step to capitalist dictatorship. We do not propose to buy the “business faith” of the Stock Exchange at such a price, and decidedly prefer the “faith” which is aroused in the realist Stock Exchange by the weapon of the Red Army.

Terrorism and Communism Index

return return return return return

Last updated on: 24.12.2006