Extreme Russian reactionaries have allied themselves closely with extreme revolutionaries, and Black Hundreds have entered into tacit coalition with the Lenine party. In the army the former agents and detectives of the political police carry on ardent campaign for defeat, and in the rear the former agents-provocateurs prepare and direct endless troubles.The motives of this policy on the part of the reactionariesare clear. It is the direct road to a counter-revolution. The troubles, the insurrections, and shocking disorders which follow provoke disgust at the Revolution, while the military defeats prepare the ground for an intervention of the old friend of the Russian Black Hundreds, William II, the counter-revolutionaries work systematically for the defeat of the Russian armies, sometimes openly, cynically.Thus in their press and proclamations they go so far as to throw the whole responsibility for the war and for the obstacles placed in the way of a peace with Germany on the Jews. It is these "diabolical Jews," they say, who prevent the conclusion of peace and insist on the continuation of the war, because they desire to ruin Russia. Proclamations in this sense have been found, together with a voluminous anti-Semitic literature, in the offices of the party of Lenine Bolsheviki (Maximalists), and particularly at the headquarters of the extreme revolutionaries, Château Knheshinskaja. Salutations.Blank.
Extreme Russian reactionaries have allied themselves closely with extreme revolutionaries, and Black Hundreds have entered into tacit coalition with the Lenine party. In the army the former agents and detectives of the political police carry on ardent campaign for defeat, and in the rear the former agents-provocateurs prepare and direct endless troubles.
The motives of this policy on the part of the reactionariesare clear. It is the direct road to a counter-revolution. The troubles, the insurrections, and shocking disorders which follow provoke disgust at the Revolution, while the military defeats prepare the ground for an intervention of the old friend of the Russian Black Hundreds, William II, the counter-revolutionaries work systematically for the defeat of the Russian armies, sometimes openly, cynically.
Thus in their press and proclamations they go so far as to throw the whole responsibility for the war and for the obstacles placed in the way of a peace with Germany on the Jews. It is these "diabolical Jews," they say, who prevent the conclusion of peace and insist on the continuation of the war, because they desire to ruin Russia. Proclamations in this sense have been found, together with a voluminous anti-Semitic literature, in the offices of the party of Lenine Bolsheviki (Maximalists), and particularly at the headquarters of the extreme revolutionaries, Château Knheshinskaja. Salutations.Blank.
That the leaders of the Bolsheviki, particularly Lenine and Trotzky, ever entered into any "agreement" with the Black Hundreds, or took any part in the anti-Semitic campaign referred to, is highly improbable. Unless and until it is supported by ample evidence of a competent nature, we shall be justified in refusing to believe anything of the sort. It is, however, quite probable that provocateurs worming their way into Lenine's and Trotzky's good graces tried to use the Bolshevik agitation as a cover for their own nefarious work. As we have seen already, Lenine had previously been imposed upon by a notorious secret police agent, Malinovsky. But the open association of the Bolsheviki with men who played a despicable rôle under the old régime is not to be denied. The simple-minded reader of Bolshevist literature who believes that the Bolshevik government, whatever its failings, has the merit of being a government by real working-men and working-women, needs to be enlightened. Not only are Lenine and Trotzky not of the proletariatthemselves, but they have associated with themselves men whose lives have been spent, not as workers, not even as simple bourgeoisie, but as servants of the terror-system of the Czar. They have associated with themselves, too, some of the most corrupt criminals in Russia. Here are a few of them:
Professor Kobozev, of Riga, joined the Bolsheviki and was active as a delegate to the Municipal Council of Petrograd. According to the information possessed by the Russian revolutionary leaders, this Professor Kobozev used to be a police spy, his special job being to make reports to the police concerning the political opinions and actions of students and faculty members. One of the very first men released from prison by the Bolsheviki was one Doctor Doubrovine, who had been a leader of the Black Hundreds, an organizer of many pogroms. He became an active Bolshevik. Kamenev, the Bolshevik leader, friend of Lenine, is a journalist. He was formerly a member of the old Social Democratic party. Soon after the war broke out he was arrested and behaved so badly that he was censured by his party. Early in the Revolution of 1917 he was accused of serving the secret police at Kiev. Bonno Brouevitch, Military Councilor to the Bolshevik government, was a well-known anti-Semite who had been dismissed from his military office on two occasions, once by the Czar's government and once by the Provisional Government. General Komisarov, another of Lenine's trusted military officials and advisers, was formerly a chief official of the Czar's secret police, known for his terrible persecution of the revolutionists. Accused of high treason by the Provisional Government, he fled, but returned and joined the Lenine-Trotzky forces. Prince Andronikov, associate of Rasputin; (Lenine's "My friend, the Prince"); Orlov, policeagent and "denouncer" and secretary of the infamous Protopopov; Postnikov, convicted and imprisoned as a German spy in 1910; Lepinsky, formerly in the Czar's secret police; and Gualkine, friend of the unspeakable Rasputin, are some of the other men who have been closely identified with the "proletarian régime" of the Bolsheviki.[46]The man they released from prison and placed in the important position of Military Commander of Petrograd was Muraviev, who had been chief of the Czar's police and was regarded by even the moderate members of the Provisional Government, both under Lvov and Kerensky, as a dangerous reactionary.[47]Karl Radek, the Bohemian, a notorious leader of the Russian Bolsheviki, who undertook to stir up the German workers and direct the Spartacide revolt, was, according toJustice, expelled from the German Social Democratic party before the war as a thief and a police spy.[48]How shall we justify men calling themselves Socialists and proletarian revolutionists, who ally themselves with such men as these, but imprison, harry, and abuse such men and women as Bourtzev, Kropotkin, Plechanov, Breshkovskaya, Tchaykovsky, Spiridonova, Agounov, Larokine, Avksentiev, and many other Socialists like them?
In surveying the fight of the Bolsheviki to establish their rule it is impossible to fail to observe that their chief animus has been directed against other Socialists, rather than against members of the reactionary parties. That this has been the fact they do not themselves deny.For example, the "People's Commissary of Justice," G.I. Oppokov, better known as "Lomov," declared in an interview in January, 1918: "Our chief enemies are not the Cadets. Our most irreconcilable opponents are the Moderate Socialists. This explains the arrests of Socialists and the closing down of Socialist newspapers. Such measures of repression are, however, only temporary."[49]And in the Soviet at Petrograd, July 30, 1918, according toPravda, Lachevitch, one of the delegates, said: "The Socialist-Revolutionists of the Right and the Mensheviki are more dangerous for the government of the Soviets than the bourgeoisie. But these enemies are not yet exterminated and can move about freely. The proletariat must act. We ought, once for all, to rid ourselves of the Socialist-Revolutionists of the Right and of the Mensheviki."
In this summary of the Bolsheviki war against democracy, it will be observed, no attempt has been made to gather all the lurid and fantastic stories which have been published by sensational journalists. The testimony comes from Socialist sources of the utmost reliability, much of it from official Bolshevist sources. The system of oppression it describes is twin brother to that which existed under the Romanovs, to end which hundreds of thousands of the noblest and best of our humankind gave up their lives. Under the banner of Social Democracy a tyranny has been established as infamous as anything in the annals of autocracy.
"O Liberty, what monstrous crimes are committed in thy great name!"
"O Liberty, what monstrous crimes are committed in thy great name!"
Utopia-making is among the easiest and most fascinating of all intellectual occupations. Few employments which can be called intellectual are easier than that of devising panaceas for the ills of society, of demonstrating on paper how the rough places of life may be made plain and its crooked ones made straight. And it is not a vain and fruitless waste of effort and of time, as things so easy of achievement often are. Many of the noblest minds of all lands and all ages have found pleasure and satisfaction in the imagining of ideal commonwealths and by so doing have rendered great service to mankind, enriching literature and, what is more important, stimulating the urge and passion for improvement and the faith of men in their power to climb to the farthest heights of their dreams. But the material of life is hard and lacks the plastic quality of inspired imagination. Though there is probably no single evil which exists for which a solution has not been devised in the wonderful laboratory of visioning, the perversity of the subtle and mysterious thing called life is such that many great and grave evils continue to challenge, perplex, and harass our humankind.
Yet, notwithstanding the plain lesson of history andexperience, the reminder impressed on every page of humanity's record, that between the glow and the glamour of the vision and its actual realization stretches a long, long road, there are many simple-minded souls to whom the vision gleamed is as the goal attained. They do not distinguish between schemes on paper and ideals crystallized into living realities. This type of mind is far more common than is generally recognized; that is why so many people quite seriously believe that the Bolsheviki have really established in Russia a society which conforms to the generous ideals of social democracy. They have read the rhetorical "decrees" and "proclamations" in which the shibboleths of freedom and democracy abound, and are satisfied. Yet it ought to be plainly evident to any intelligent person that, even if the decrees and proclamations were as sound as they are in fact unsound, and as definite as they are in fact vague, they would afford no real basis for judging Bolshevism as an actual experiment in social polity. There is, in ultimate analysis, only one test to apply to Bolshevism—namely, the test of reality. We must ask what the Bolsheviki did, not what they professed; what was the performance, not what was the promise.
Of course, this does not mean that we are to judge result wholly without regard to aim. Admirable intention is still admirable as intention, even when untoward circumstance defeats it and brings deplorable results. Bolshevism is not merely a body of belief and speculation. When the Bolsheviki seized the government of Russia and began to attempt to carry out their ideas, Bolshevism became a living movement in a world of reality and subject to the acid test of pragmatic criteria. It must be judged by such a matter-of-fact standard as the extent to which it has enlarged or diminished the happiness,health, comfort, freedom, well-being, satisfaction, and efficiency of the greatest number of individuals. Unless the test shows that it has increased the sum of good available for the mass, Bolshevism cannot be regarded as a gain. If, on the contrary, the test shows that it has resulted in sensibly diminishing the sum of good available to the greatest number of people, Bolshevism must be counted as a move in the wrong direction, as so much effort lost. Nothing that can be urged on philosophical or moral grounds for or against the moral or intellectual impulses that prompted it can fundamentally change the verdict. Yet, for all that, it is well to examine the theory which inspires the practice; well to know the manner and method of thinking, and the view of life, from which Bolshevism as a movement of masses of men and women proceeds.
Theoretically, Bolshevism, as such, has no necessary connection with the philosophy or the program of Socialism. Certain persons have established a working relation between Socialism, a program, and Bolshevism, a method. The connection is not inherently logical, but, on the contrary, wholly adventitious. As a matter of fact, Bolshevism can only be linked to the program of Socialism by violently and disastrously weakening the latter and destroying its fundamental character. We shall do well to remember this; to remember that the method of action, and, back of the method, the philosophy on which it rests and from which it springs, are separate and distinct from Socialism. They are incalculably older and they have been associated with vastly different programs. All that is new in Bolshevism is that a very old method of action, and a very old philosophy of action, have been seized upon by a new class which attempts to unite them to a new program.
That is all that is implied in the "dictatorship of the proletariat." Dictatorship by small minorities is not a new political phenomenon. All that is new when the minority attempting to establish its dictatorship is composed of poor, propertyless people, is the fact of their economic condition and status. That is the only difference between the dictatorship of Russia by the Romanov dynasty and the dictatorship of Russia by a small minority of determined, class-conscious working-people. It is not only the precise forms of oppressive power used by them that are identically characteristic of Czarism and Bolshevism, but their underlying philosophy. Both forms of dictatorship rest upon the philosophy of might as the only valid right. Militarism, especially as it was developed under Prussian leadership, has exactly the same philosophy and aims at the same general result, namely, to establish the domination and control of society by a minority class. The Bolsheviki have simply inverted Czarism and Militarism.
What really shocks the majority of people is not, after all, the methods or the philosophy of Bolshevism, but the fact that the Bolsheviki, belonging to a subject class, have seized upon the methods and philosophy of the most powerful ruling classes and turned them to their own account. There is a class morality and a class psychology the subtle influences of which few perceive as a matter of habit, which, however, to a great extent shape our judgments, our sympathies, and our antipathies. Men who never were shocked when a Czar, speaking the language of piety and religion, indulged in the most infamous methods and deeds of terror and oppression, are shocked beyond all power of adequate expression when former subjects of that same Czar, speaking the language of the religionof democracy and freedom, resort to the same infamous methods of terror and oppression.
The idea that a revolting proletarian minority might by force impose its rule upon society runs through the history of the modern working class, a note of impatient, desperate, menacing despair. The Bolsheviki say that they are Marxian Socialists; that Marx believed in and advocated the setting up, during the transitory period of social revolution, of the "dictatorship of the proletariat." They are not quite honest in this claim, however; they are indulging in verbal tricks. It is true that Marx taught that the proletarian dominion of society, as a preliminary to the abolition of all class rule of every kind, must be regarded as certain and inevitable. But it is not honest to claim the sanction of his teaching for the seizure of political power by a small class, consisting of about 6 per cent. of the population, and the imposition by force of its rule upon the majority of the population that is either unwilling or passive. That is the negation of Marxian Socialism.It is the essence of Marx's teaching that the social revolution must come as a historical necessity when the proletariat itself comprises an overwhelming majority of the people.
Let us summarize the theory as it appears in theCommunist Manifesto: Marx begins by setting forth the fact that class conflict is as old as civilization itself, that history is very largely the record of conflicts between contending social classes. In our epoch, he argues, class conflict is greatly simplified; there is really only one division, that which divides the bourgeoisie and the proletariat: "Society as a whole is more and more splittingup into great hostile camps, into two great classes directly facing each other, bourgeoisie and proletariat." ... "With the development of industry the proletariat not only increases in numbers; it becomes concentrated in great masses, its strength grows, and it feels that strength more." ... "The proletarian movement is theself-conscious, independent movement of the immense majority in the interests of the immense majority." It is this "immense majority" that is to establish its dominion. Marx expressly points out that "all previous historical movements were movements of minorities, or in the interest of minorities." It is the great merit of the movement of the proletariat, as he conceives it, that it is the "movement of the immense majority, in the interests of the immense majority."
Clearly, when Lenine and his followers say that they take their doctrine of the "dictatorship of the proletariat" from Marx, they pervert the truth; they take from Marx only the phrase, not their fundamental policy. It is not to be denied that there were times when Marx himself momentarily lapsed into the error of Blanqui and the older school of Utopian, conspiratory Socialists who believed that they could find a short cut to social democracy; that by a surprise stroke, carefully prepared and daringly executed, a small and desperate minority could overthrow the existing social order and bring about Socialism. As Jaurès has pointed out,[50]the mind of Marx sometimes harked back to the dramatic side of the French Revolution, and was captivated by such episodes as the conspiracy of Babeuf and his friends, who in their day, while the proletariat was a small minority, even as it is in Russia now, sought to establish its dominion. Butit is well known that after the failure of the Paris Commune, in 1871, Marx once and for all abandoned all belief in this form of the "dictatorship of the proletariat," and in the possibility of securing Socialism through the conspiratory action of minorities. He was even rather unwilling that theManifestoshould be republished after that, except as a purely historical document. It was in that spirit of reaction that he and Engels wrote in 1872 that passage—to which Lenine has given such an unwarranted interpretation—in which they say that the Commune had shown that "the working classes cannot simply take possession of the ready-made state machine and set it in motion for their own aims."
It was no less an interpreter of Marx than his great collaborator and friend, Frederick Engels, who, in 1895, stated the reasons for abandoning all belief in the possibility of accomplishing anything through political surprises and through the action of small conscious and determined minorities at the head of unconscious masses:
History proved that we were wrong—we and those who like us, in 1848, awaited the speedy success of the proletariat. It became perfectly clearthat economic conditions all over the Continent were by no means as yet sufficiently matured for superseding the capitalist organization of production. This was proved by the economic revolution which commenced on the continent of Europe after 1848 and developed in France, Austria-Hungary, Poland, and, recently, also in Russia, and made Germany into an industrial state of the first rank—all on a capitalist basis,which shows that in 1848 the prevailing conditions were still capable of expansion. And to-day we have a huge international army of Socialists.... If this mighty proletarian army has not yet reached its goal, if it is destined to gain its ends only in a long drawn out struggle, making headway but slowly, step by step, this only proves how impossible it was in 1848 to change social conditions by forcible means ... the time for small minorities to place themselves at the head of the ignorant massesand resort to force in order to bring about revolutions, is gone.A complete change in the organization of society can be brought about only by the conscious co-operation of the masses; they must be alive to the aim in view; they must know what they want. The history of the last fifty years has taught us that.[51]
History proved that we were wrong—we and those who like us, in 1848, awaited the speedy success of the proletariat. It became perfectly clearthat economic conditions all over the Continent were by no means as yet sufficiently matured for superseding the capitalist organization of production. This was proved by the economic revolution which commenced on the continent of Europe after 1848 and developed in France, Austria-Hungary, Poland, and, recently, also in Russia, and made Germany into an industrial state of the first rank—all on a capitalist basis,which shows that in 1848 the prevailing conditions were still capable of expansion. And to-day we have a huge international army of Socialists.... If this mighty proletarian army has not yet reached its goal, if it is destined to gain its ends only in a long drawn out struggle, making headway but slowly, step by step, this only proves how impossible it was in 1848 to change social conditions by forcible means ... the time for small minorities to place themselves at the head of the ignorant massesand resort to force in order to bring about revolutions, is gone.A complete change in the organization of society can be brought about only by the conscious co-operation of the masses; they must be alive to the aim in view; they must know what they want. The history of the last fifty years has taught us that.[51]
What Engels had in mind when he stressed the fact that history showed that in 1848 "the prevailing conditions were still capable of expansion" is the central Marxian doctrine of historical inevitability. It is surely less than honest to claim the prestige and authority of Marx's teachings upon the slender basis of a distorted version of his early thought, while completely ignoring the matured body of his doctrines. It may not matter much to the world to-day what Marx thought, or how far Lenine follows his teachings, but it is of importance that the claim set up by Lenine and Trotzky and many of their followers that they are guided by the principles of Marxian Socialism is itself demonstrably an evidence of moral or intellectual obliquity, which makes them very dangerous guides to follow. It is of importance, too, that the claim they make allures many Socialists of trusting and uncritical minds to follow them.
Many times in his long life Marx, together with Engels, found himself engaged in a fierce war against the very things Lenine and Trotzky and their associates have been trying to do. He thundered against Weitling, who wanted to have a "daring minority" seize the power of the state and establish its dictatorship by acoup d'état. He was denounced as a "reactionary" by Willich and Kinkel because, in 1850, he rejected with scorn the idea of a sudden seizure of political power through conspiratory action, and had the courage to say that it wouldtake fifty years for the workers "to fit themselves for political power." He opposed Lassalle's idea of an armed insurrection in 1862, because he was certain that the economic development had not yet reached the stage which alone could make a social change possible. He fought with all the fierce impetuousness of his nature every attempt of Bakunin to lead the workers to attempt the seizure of political power and forcibly establish their rule while still a minority.[52]He fought all these men because he had become profoundly convinced that "no social order ever disappears before all the productive forces for which there is room in it have been developed; and new and higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society."[53]No "dictatorship of the proletariat," no action by any minority, however well armed or however desperate, can overcome that great law.
The "dictatorship of the proletariat" in the sense in which that term is used by the Russian Bolshevik leaders, and by those who in other countries are urging that their example be followed, is not a policy of Marxian Socialism. It is not a product of modern conditions. Rather it harks back to the earlier conspiratory Socialism of Blanqui, with its traditions inherited from Robespierre and Babeuf. So far as its advocates are concerned, Marx and the whole modern Socialist movement might as well never have existed at all. They take us back three-quarters of a century, to the era before Marx, to that past so remote in intellectual and moral character, though recent in point of time, when the working class of nocountry in Europe possessed the right to vote—when the workers were indeed proletarians and not citizens; not only propertyless, but also "without a fatherland."
In truth, it is not difficult to understand how this theory has found acceptance in Russia. It was not difficult to understand why Marx's doctrine of economic evolution was for many years rejected by most Russian Socialists; why the latter took the view that Socialism must be more quickly attained, that capitalism was not a necessary precursor of Socialism in Russia, but that an intelligent leadership of passive masses would successfully establish Socialism on the basis of the old Russian communal institutions. It was quite easy to understand the change that came with Russia's industrial awakening, how the development of factory production gave an impetus to the Marxian theories. And, though it presents a strange paradox, in that it comes at a time when, despite everything, Russian capitalism continues to develop, it is really not difficult to understand how and why pre-Marxian conceptions reappear in that great land of paradoxes. Politically and intellectually the position of the proletariat of Russia before the recent Revolution was that of the proletariat of France in 1848.
But that which baffles the mind of the serious investigator is the readiness of so many presumably intelligent people living in countries where—as in America—wholly different conditions prevail to ignore the differences and be ready to abandon all the democratic advance made by the workers. There is nothing more certain in the whole range of social and political life than the fact that the doctrine that the power of the state must be seized and used by the proletariat against the non-proletarian classes, even for a relatively brief period,can only be carried out by destroying all the democracy thus far achieved.
The validity of the foregoing contention can scarcely be questioned, except by those to whom phrases are of more consequence than facts, who place theories above realities. The moment the Bolsheviki tried to translate their rhetorical propaganda for the dictatorship of the proletariat into the concrete terms of political reality they found that they were compelled to direct their main opposition, not against the bourgeoisie, or even against capitalism, but against the newly created democracy. In the movement to create a democratic government resting upon the basis of universal, direct, equal, and secret suffrage they saw a peril to their scheme far more formidable than militarism or capitalism. It was for this reason that they set themselves to the task of suppressing the Constituent Assembly. Only political simpletons will seriously regard the Bolshevik attempt to camouflage their motive by pretending that they determined to crush the Constituent Assembly because its members were elected on a register that was "obsolete" and therefore no longer truly represented the people.
The German Spartacides, who were acting in full accord with the Russian Bolsheviki, had not that miserable excuse. Yet they set out by force of arms toprevent any election being held. In this they were quite consistent; they wanted to set up a dictatorship, and they knew that the overwhelming mass of the people wanted something very different. At a dinner of the Inter-Collegiate Socialist Society in New York, in December, 1918, a spokesman for the German variety of Bolshevism blandly explained that "Karl Liebknecht and his comrades know that they cannot hope to get a majority, therefore they are determined that no elections shall be held. They will prevent this byforce. After some time, perhaps, when a proletarian régime has existed long enough, and people have become convinced of the superiority of the Socialist way, or at least grown used to it,and it is safe to do so, popular elections may be permitted." Incredible as it seems, this declaration was received with cheers by an audience which only a few minutes before had cheered with equal fervor denunciations of "encroachments upon American democracy."
Curiously enough, the precise manner in which the Bolsheviki have acted against democracy was set forth, as far back as 1850, by a German, Johann von Miquel, in a letter to Karl Marx. Miquel was born in Hanover, but his ancestors were of French origin. He studied at Heidelberg and Göttingen, and became associated with the Socialist movement of the period. He settled down to the practice of law, however, and when Hanover was annexed by Prussia he entered the Prussian parliament. After the "dismissal of the pilot," Bismarck, he became Prussian Minister of Finance, holding that position for ten years. Liebknecht referred to him as "my formercomrade in communismoand present Chancellorin re." This Miquel, while he was still a Socialist, in 1850 wrote to Marx as follows:
The workers' party may succeed against the upper middle class and what remains of the feudal element,but it will be attacked on its flank by the democracy. We can perhaps give an anti-bourgeois tone to the Revolution for a little while,we can destroy the essential conditions of bourgeois production; but we cannot possibly put down the small tradesmen and shopkeeping class, the petty bourgeoisie. My motto is to secure all we can get. We should prevent the lower and middle class fromforming any organizations for as long a time as possibleafter the first victory, and especially oppose ourselves in serried ranks to the plan of calling a Constitutional Assembly. Partial terrorism, local anarchy, must replace for us what we lack in bulk.
The workers' party may succeed against the upper middle class and what remains of the feudal element,but it will be attacked on its flank by the democracy. We can perhaps give an anti-bourgeois tone to the Revolution for a little while,we can destroy the essential conditions of bourgeois production; but we cannot possibly put down the small tradesmen and shopkeeping class, the petty bourgeoisie. My motto is to secure all we can get. We should prevent the lower and middle class fromforming any organizations for as long a time as possibleafter the first victory, and especially oppose ourselves in serried ranks to the plan of calling a Constitutional Assembly. Partial terrorism, local anarchy, must replace for us what we lack in bulk.
What a remarkable anticipation of the Bolshevist methods of 1917-18 is thus outlined in this letter, written sixty-seven years before the Bolshevikcoup d'état!How literally Lenine, Trotzky and Co. have followed Herr von Miquel! They have desperately tried to "give an anti-bourgeois tone to the Revolution," denouncing as bourgeois reactionaries the men and women whose labors and sacrifices have made the Russian Socialist movement. They have destroyed "the essential conditions" of bourgeois and of any other than the most primitive production. They have set themselves in serried ranks in opposition to "the plan of calling a Constitutional Assembly." They have suppressed not only the organizations of the "lower and middle class," but also those of a great part of the working class, thus going beyond Miquel. Finally, to replace what they lack in bulk, they have resorted to "partial terrorism and local anarchy."
And it is in the name of revolutionary progress, of ultra-radicalism, that we are called upon to revert to the tactics of desperation born of the discouraging conditions of nearly seventy years ago. A new philosophy has taken possession of the easily possessed minds of Greenwich Village philosophers and parlor revolutionists—a new philosophy of progress, according to which revolutionary progress consists in the unraveling by feverish fingers of the fabric woven through years of sacrifice; in abandoning high levels attained for the lower levels from which the struggles of the past raised us; in harking back to the thoughts and the tactics of men who shouted their despairing, defiant cries into the gloom of the blackest period of the nineteenth century!
Universal, secret, equal, and direct suffrage was a fact in Russia, the first great achievement of the Revolution. Upon that foundation, and upon no other, it was possibleto build an enduring, comprehensive social democracy. Against that foundation the Bolsheviki hurled their destructive power, creating a discriminating class suffrage, disfranchising a great part of the Russian people—not merely the bourgeoisie, but a considerable part of the working class itself. Chapter XIII of Article 4 of the Constitution of the "Russian Socialist Federated Soviet Republic" sets forth the qualifications for voting, as follows:
THE RIGHT TO VOTEChapter Thirteen64. The right to vote and to be elected to the Soviets is enjoyed by the following citizens, irrespective of religion, nationality, domicile, etc., of the Russian Socialist Federated Soviet Republic, of both sexes, who shall have completed their eighteenth year by the day of election:a. All who have acquired the means of living through labor that is productive and useful to society, and also persons engaged in housekeeping which enables the former to do productive work—i.e., laborers and employees of all classes who are employed in industry, trade, agriculture, etc.; and peasants and Cossack agricultural laborers who employ no help for the purpose of making profits.b. Soldiers of the army and navy of the Soviets.c. Citizens of the two preceding categories who have to any degree lost their capacity to work.Note 1: Local Soviets may, upon approval of the central power, lower the age standard mentioned herein.Note 2: Non-citizens mentioned in Paragraph 20 (Article 2, Chapter Five) have the right to vote.65. The following persons enjoy neither the right to vote nor the right to be voted for, even though they belong to one of the categories enumerated above, namely:a. Persons who employ hired labor in order to obtain from it an increase in profits.b. Persons who have an income without doing any work, such as interest from capital, receipts from property, etc.c. Private merchants, trade, and commercial brokers.d. Monks and clergy of all denominations.e. Employees and agents of the former police, the gendarme corps, and the Okhrana (Czar's secret service), also members of the former reigning dynasty.f. Persons who have in legal form been declared demented or mentally deficient, and also persons under guardianship.g. Persons who have been deprived by a Soviet of their rights of citizenship because of selfish or dishonorable offenses, for the period fixed by the sentence.
64. The right to vote and to be elected to the Soviets is enjoyed by the following citizens, irrespective of religion, nationality, domicile, etc., of the Russian Socialist Federated Soviet Republic, of both sexes, who shall have completed their eighteenth year by the day of election:
a. All who have acquired the means of living through labor that is productive and useful to society, and also persons engaged in housekeeping which enables the former to do productive work—i.e., laborers and employees of all classes who are employed in industry, trade, agriculture, etc.; and peasants and Cossack agricultural laborers who employ no help for the purpose of making profits.
b. Soldiers of the army and navy of the Soviets.
c. Citizens of the two preceding categories who have to any degree lost their capacity to work.
Note 1: Local Soviets may, upon approval of the central power, lower the age standard mentioned herein.
Note 2: Non-citizens mentioned in Paragraph 20 (Article 2, Chapter Five) have the right to vote.
65. The following persons enjoy neither the right to vote nor the right to be voted for, even though they belong to one of the categories enumerated above, namely:
a. Persons who employ hired labor in order to obtain from it an increase in profits.
b. Persons who have an income without doing any work, such as interest from capital, receipts from property, etc.
c. Private merchants, trade, and commercial brokers.
d. Monks and clergy of all denominations.
e. Employees and agents of the former police, the gendarme corps, and the Okhrana (Czar's secret service), also members of the former reigning dynasty.
f. Persons who have in legal form been declared demented or mentally deficient, and also persons under guardianship.
g. Persons who have been deprived by a Soviet of their rights of citizenship because of selfish or dishonorable offenses, for the period fixed by the sentence.
Apparently the Constitution does not provide any standard for determining what labor is "useful and productive to society," and leaves the way open for a degree of arbitrariness on the part of some authority or other that is wholly incompatible with any generally accepted ideal of freedom and democracy. It is apparent from the text of paragraph 64, subdivision "a" of the foregoing chapter that housekeeping as such is not included in the category of "labor that is productive and useful to society," for a separate category is made of it. The language used is that "The right to vote and to be elected to the Soviets is enjoyed by.... All who have acquired the means of living through labor that is productive and useful to society,and alsopersons engaged in housekeeping, which enables the former to do productive work—i.e., laborers and employees of all classes who are employed in industry, trade, agriculture, etc."
Thisseemsto mean that persons engaged in housekeeping can only vote if and when they are so engaged in order to enable other persons than themselves to do "productive work." It appears that housekeeping for persons not engaged in such productive work—for children, for example—would not confer the right to vote. It is not possible to tell with certainty what itdoesmean,however, for there is probably not a single person in Russia or in the world who can tell exactly what this precious instrument actually means. What standard is to be established to determine what labor is "productive" and "useful"? Is the journalist, for instance, engaged in useful and productive labor? Is the novelist? is the agitator? Presumably the journalist employed in defending the Soviet Republic against attacks by unfriendly critics would be doing useful work and be entitled to vote, but what about the journalist employed in making the criticisms? Would the wife of the latter, no matter how much she might disagree with her husband's views, be barred from voting, simply because she was "engaged in housekeeping" for one whose labors were not regarded "productive and useful to society"? If the language used means anything at all, apparently she would be so disfranchised.
Upon what ground is it decided that the "private merchant" may not vote? Certainly it is not because his labor is of necessity neither productive nor useful, for paragraph 65 says that even though belonging to one of the categories of persons otherwise qualified to vote, the private merchant may "enjoy neither the right to vote nor to be voted for." The keeper of a little grocery store, even though his income is not greater than that of a mechanic, and despite the fact that his store meets a local need and makes his services, therefore, "useful" in the highest degree, cannot enjoy civic rights, simply because he is a "merchant"! The clergy of all denominations are excluded from the franchise. It does not matter, according to this constitution, that a minister belongs to a church independent of any connection with the state, that he is elected by people who desire his services and is paid by them, that he satisfies them and istherefore doing a "useful service"—if utility means the satisfying of needs—because he is so employed he cannot vote.
It is clearly provided that "peasants and Cossack agricultural laborers who employ no help for the purpose of making profits" can vote and be voted for. But no persons "who employ hired labor in order to obtain from it an increase in profits" may vote or be elected to office,even though the work they do is productive and useful to society.A peasant who hires no assistance may vote, but if he decides that by employing a boy to help him he will be able to give better attention to certain crops and make more money, even though he pays the boy every penny that the service is worth, judged by any standard whatever, he loses his vote and his civic status because, forsooth, he has gained in his net income as a result of his enterprise. And this is seriously put forward as the basis of government in a nation needing an intense and universal stimulation of its economic production.
A militant suffragist friend of mine, whose passion for universal suffrage in America is so great that it leads her to join in all sorts of demonstrations protesting against the failure of the United States Senate to pass the Susan B. Anthony amendment—even leading her to join in the public burning of President Wilson's speeches, a queer emulation of the ancient ecclesiastical bigotry of burning heretical books!—manages to unite to her passion for equal and unrestricted suffrage an equally passionate admiration for the Bolsheviki, arch-enemies of equal and unrestricted suffrage. Her case is not exceptional: it is rather typical of the Bolshevik following in England and in America. Such minds are not governed and directed by rational processes, but by emotional impulses, generally of pathological origin.
What the Bolshevik constitution would mean if practically applied to American life to-day can be briefly indicated. The following classes would certainly be entitled to vote and to be elected to office:
1. All wage-earners engaged in the production of goods and utilities regarded by some designated authority as "productive and useful to society."
2. Teachers and educators engaged in the public service.
3. All farmers owning and working their own farms without hired help of any kind.
4. All wage-earners engaged in the public service as employees of the state, subdivisions of the state, or public service corporations-such as postal clerks, street-railway workers, electricians, and so on.
5. Wives and others engaged in keeping the homes of the foregoing, so as to enable them to work.
6. The "soldiers of the army and navy"—whether all officers are included is not clear from the text.
Now let us see what classes would be as certainly excluded from the right to vote and to be voted for.
1. Every merchant from the keeper of a corner grocery store to the owner of a great mercantile establishment.
2. Every banker, every commission agent, every broker, every insurance agent, every real-estate dealer.
3. Every farmer who hires help of any kind—even a single "hand."
4. Every petty contractor, garage-keeper, or other person employing any hired help whatever, including the professional writer who hires a stenographer, the doctor who hires a chauffeur, and the dentist who hires a mechanic assistant.
5. Every clergyman and minister of the Gospel.
6. Every person whose income is derived from inheritedwealth or from invested earnings, including all who live upon annuities provided by gift or bequest.
7. Every person engaged in housekeeping for persons included in any of the foregoing six categories—including the wives of such disqualified persons.
There are many occupational groups whose civic status is not so easily defined. The worker engaged in making articles of luxury, enjoyed only by the privileged few, could hardly have a better claim to a vote than the housekeeper of a man whose income was derived from foreign investments, or than the chauffeur of a man whose income was derived from government bonds. All three represent, presumably, types of that parasitic labor which subjects those engaged in it to disfranchisement. Apparently, though not certainly, then, the following would also be disfranchised:
1. All lawyers except those engaged by the public authorities for the public service.
2. All teachers and educators other than those engaged in the public service.
3. All bankers, managers of industries, commercial travelers, experts, and accountants except those employed in the public service, or whose labor is judged by a competent tribunal to be necessary and useful.
4. All editors, journalists, authors of books and plays, except as special provision might be provided for individuals.
5. All persons engaged in occupations which a competent tribunal decided to classify as non-essential or non-productive.
Any serious attempt to introduce such restrictions and limitations of the right of suffrage in America would provoke irresistible revolt. It would be justly and properly regarded as an attempt to arrest the forward march ofthe nation and to turn its energies in a backward direction. It would be just as reactionary in the political world as it would be in the industrial world to revert back to hand-tool production; to substitute the ox-team for the railway system, the hand-loom for the power-loom, the flail for the threshing-machine, the sickle for the modern harvesting-machine, the human courier for the electric telegraph.
Yet we find a radical like Mr. Max Eastman giving his benediction and approval to precisely such a program in Russia as a substitute for universal suffrage. We find him quoting with apparent approval an article setting forth Lenine's plan, hardly disguised, to disfranchise every farmer who employs even a single hired helper.[54]
Lenine's position is quite clear. "Only the proletariat leading on the poorest peasants (the semi-proletariat as they are called in our program) ... may undertake the steps toward Socialism that have become absolutely unavoidable and non-postponable.... The peasants want to retain their small holdings and to arrive at some place of equal distribution.... So be it. No sensible Socialist will quarrel with a pauper peasant on this ground. If the lands are confiscated,so long as the proletarians rule in the great centers, and all political power is handed over to the proletariat, the rest will take care of itself."[55]Yet, in spite of Lenine's insistence that all political power be "handed over to the proletariat," in spite of a score of similar utterances which might be quoted, and, finally, in spite of the Soviet Constitution which so obviously excludes from the right to vote a large part of the adult population, an American Bolshevist pamphleteer has theeffrontery to insult the intelligence of his readers by the stupidly and palpably false statement that "even at the present time 95 per cent. in Russia can vote, while in the United States only about 65 per cent. can vote."[56]
Of course it is only as a temporary measure that this dictatorship of a class is to be maintained. It is designed only for the period of transition and adjustment. In time the adjustment will be made, all forms of social parasitism and economic exploitation will disappear, and then it will be both possible and natural to revert to democratic government. Too simple and naïve to be trusted alone in a world so full of trickery and tricksters as ours are they who find any asurance in this promise. They are surely among the most gullible of our humankind!
Of course, the answer to the claim is a very simple one: it is that no class gaining privilege and power ever surrenders it until it is compelled to do so. Every one who has read the pre-Marxian literature dealing with the dictatorship of the proletariat knows how insistent is the demand that the period of dictatorship must beprolonged as much as possible. Even Marx himself insisted, on one occasion at least, that it must be maintained as long as possible,[57]and in the letter of Johann von Miquel, already quoted, we find the same thought expressed in the same terms, "as long as possible." But even if we put aside these warnings of human experience and of recorded history, and persuade ourselves that in Russia we have a wholly new phenomenon, a class possessing powers of dictatorship animated by a burning passion to relinquish those powers as quickly as possible, is it not still evident that the social adjustments that must be made to reachthe stage where, according to the Bolshevik standards, political democracy can be introduced, must, under the most favorable circumstances conceivable, take many, many years? Even Lenine admits that "a sound solution of the problem of increasing the productivity of labor" (which lies at the very heart of the problem we are now discussing) "requires at least (especially after a most distressing and destructive war) several years."[58]
From the point of view of social democracy the basis of the Bolshevik state is reactionary and unsound. The true Socialist policy is that set forth by Wilhelm Liebknecht in the following words: "The political power which the Social Democracy aims at and which it will win, no matter what its enemies may do,has not for its object the establishment of the dictatorship of the proletariat, but the suppression of the dictatorship of the bourgeoisie."[59]
Democracy in government and in industry must characterize any system of society which can be justly called Socialist. Thirteen years ago I wrote, "Socialism without democracy is as impossible as a shadow without light."[60]That seemed to me then, as it seems to-day, axiomatic. And so the greatest Socialist thinkers and leaders always regarded it. "We have perceived that Socialism and democracy are inseparable," declared William Liebknecht, the well-beloved, in 1899.[61]Thirty years earlier, in 1869, he had given lucid expression to thesame conviction in these words: "Socialism and democracy are not the same, but they are only different expressions of the same fundamental idea. They belong to each other, round out each other, and can never stand in contradiction to each other. Socialism without democracy is pseudo-Socialism, just as democracy without Socialism is pseudo-democracy."[62]Democracy in industry is, as I have insisted in my writing with unfailing consistency, as inseparable from Socialism as democracy in government.[63]Unless industry is brought within the control of democracy and made responsive to the common will, Socialism is not attained.
Everywhere the organized working class aspires to attain that industrial democracy which is the counterpart of political democracy. Syndicalism, with all its vagaries, its crude reversal to outworn ideas and methods, is, nevertheless, fundamentally an expression of that yearning. It is the same passion that lies back of the Shop Stewards' movement in England, and that inspires the much more patiently and carefully developed theories and plans of the advocates of "Guild Socialism." Motived by the same desire, our American labor-unions are demanding, and steadily gaining, an increasing share in the actual direction of industry. Joint control by boards composed of representatives of employers, employees, and the general public is, to an ever-increasing extent, determining the conditions of employment, wage standards, work standards, hours of labor, choice and conduct of foremen, and many other matters of vital importance to thewage-earners. That we are still a long way from anything like industrial democracy is all too painfully true and obvious, but it is equally obvious that we are struggling toward the goal, and that there is a serious purpose and intention to realize the ideal.
Impelled by the inexorable logic of its own existence as a dictatorship, the Bolshevik government has had to set itself against any and every manifestation of democracy in industry with the same relentless force as it opposed democracy in government. True, owing to the fact that, following the line of industrial evolution, the trade-union movement was not strongly enough developed to even attempt any organization for the expression of industrial democracy comparable to the Constituent Assembly. It is equally true, however, that had such an organization existed the necessity to suppress it, as the political organization was suppressed, would have proceeded inevitably and irresistibly from the creation of a dictatorship.There cannot be, in any country, as co-existent forces, political dictatorship and industrial democracy.It is also true that such democratic agencies as there were existing the Bolsheviki neglected.
That the Bolsheviki did not establish industrial democracy in its fullest sense is not to be charged to their discredit. Had Bolshevism never appeared, and had the Constituent Assembly been permitted to function unmolested and free, it would have taken many years to realize anything like a well-rounded industrial democracy, for which a highly developed industrial system is absolutely essential. The leaders of the Bolshevik movement recognized from the first that the time had not yet arrived for even attempting to set up a Socialist commonwealth based on the social ownership and democratic control of industry. Lenine frankly declared that "Socialismcannot now prevail in Russia,"[64]and Trotzky said, a month after thecoup d'état: "We are not ready yet to take over all industry.... For the present, we expect of the earnings of a factory to pay the owner 5 or 6 per cent. yearly on his actual investment. What we aim at now iscontrolrather thanownership."[65]He did not tell Professor Ross, who records this statement, on what grounds the owner of the property thus controlled by the Soviet government, and who thus becomes a partner of the government, is to be excluded from the exercise of the franchise. But let that pass.
When the Bolsheviki seized the power of the state, they found themselves confronted by a terrific task. Russia was utterly demoralized. An undeveloped nation industrially, war and internal strife had wrought havoc with the industrial life she had. Her railways were neglected and the whole transportation system, entirely inadequate even for peace needs, had, under the strain of the war, fallen into chaos. After the March Revolution, as a natural consequence of the intoxication of the new freedom, such disciplines as had existed were broken down. Production fell off in a most alarming manner. During the Kerensky régime Skobelev, as Minister of Labor, repeatedly begged the workers to prove their loyalty to the Revolution by increased exertion and faithfulness in the workshops and factories. The Bolsheviki, on their part, as a means of fighting the Provisional Government, preached the opposite doctrine, that of sabotage. In every manner possible they encouraged the workers to limit production, to waste time and materials, strike for trivial reasons, and, in short, do allthat was possible to defeat the effort to place industry upon a sound basis.
When they found themselves in possession of the powers of government the Bolshevik leaders soon had to face the stern realities of the conditions essential to the life of a great nation. They could not escape the necessity of intensifying production. They had not only promised peace, but bread, and bread comes only from labor. Every serious student of the problem has realized that the first great task of any Socialist society must beto increase the productivity of labor. It is all very well for a popular propaganda among the masses to promise a great reduction in the hours of labor and, at the same time, a great improvement in the standards of living. The translation of such promises into actual achievements must prove to be an enormous task. To build the better homes, make the better and more abundant clothing, shoes, furniture, and other things required to fulfil the promise, will require a great deal of labor, and such an organization of industry upon a basis of efficiency as no nation has yet developed. If the working class of this or any other country should take possession of the existing organization of production, there would not be enough in the fund now going to the capitalist class to satisfy the requirements of the workers,even if not a penny of compensation were paid to the expropriated owners. Kautsky, among others, has courageously faced this fact and insisted that "it will be one of the imperative tasks of the Social Revolution not simply to continue, but to increase production; the victorious proletariat must extend production rapidly if it is to be able to satisfy the enormous demands that will be made upon the new régime."[66]From the firstthis problem had to be faced by the Bolshevik government. We find Lenine insisting that the workers must be inspired with "idealism, self-sacrifice, and persistence" to turn out as large a product as possible; that the productivity of labor must be raised and a high level of industrial performance as the duty of every worker be rigorously insisted upon. It is not enough to have destroyed feudalism and the monarchy: