What Is To Be Done? (Lenin, 1935)/Chapter 1

by Vladimir Ilyich Lenin

I

DOGMATISM AND "FREEDOM OF CRITICISM"

A. What is "Freedom of Criticism"?

"Freedom of criticism," this undoubtedly is the most fashionable slogan at the present time, and the one most frequently employed in the controversies between the Socialists and democrats of all countries. At first sight, nothing would appear to be more strange than the solemn appeals by one of the parties to the dispute for freedom of criticism. Can it be that some of the progressive parties have raised their voices again·s t the constitutional law of the majority of European countries which guarantees freedom to science and scientific investigation? "Something must be wrong here," an onlooker who has not yet fully appreciated the nature of the disagreements among the ontroversialists will say, when he hears this fashionable slogan repeated at every cross-road. "Evidently this slogan is one of the conventional phrases which, like a nickname, becomes legitimatised by custom," he will conclude.

In fact, it is no secret that two separate tendencies have been ormed in international Social-Democracy.^[1] The fight between these tendencies now flares up in a bright flame, and now dies down and smoulders under the ashes of imposing "resolutions for an armistice." What this "new" tendency, which adopts a "critical" attitude towards "obsolete doctrinaire" Marxism represents, has been stated with sufficient precision by Bernstein, and demonstrated by Millerand.

Social-Democracy must change from a party of the social revolution into a democratic party of social reforms. Bernstein has surrounded this political demand by a whole battery of symmetrically arranged "new" arguments and reasonings. The possibility of putting Socialism on a scientific basis and of proving that it is necessary and inevitable from the point of view of the materialist conception of history was denied; the fact of increasing poverty, proletarianisation, the growing acuteness of capitalist contradictions, were also denied. The very conception of "ultimate aim" was declared to be unsound, and the idea of the dictatorship of the proletariat was absolutely rejected. It was denied that there is any difference in principle between liberalism and Socialism. The theory of the class struggle was rejected on the grounds that it could not be applied to strictly democratic society, governed according to the will of the majority, etc.

Thus, the demand for a decided change from revolutionary Social-Democracy to bourgeois reformism, was accompanied by a no less decided turn towards bourgeois criticism. of all the fundamental ideas of Marxism. As this criticism of Marxism has been going on for a long time now, from the political platform, from university chairs, in numerous pamphlets, and in a number of scientific works, as the younger generation of the educational classes have been systematically trained for decades on this criticism, it is not surprising that the "new, critical" tendency in Social-Democracy should spring up, all complete, like Minerva from the head of Jupiter. This new tendency did not have to grow and develop, it was transferred bodily from bourgeois literature to Socialist literature.

If Bernstein's theoretical criticism and political yearnings are still obscure to any one, the trouble the French have taken to demonstrate the "new method" should remove all ambiguities. In this instance, also, France has justified its old reputation as the country in which "more than anywhere else the historical class struggles were always fought to a finish" [Engels, in his introduction to Marx's Eighteenth Brumaire]. The French Socialists have commenced, not to theorise, but to act. The :more developed democratic political conditions in France have permitted them to put Bernsteinism into practice immediately, with its inevitable consequences. Millerand has provided an excellent example of practical Bernsteinism. It is not surprising that he so zealously defends and praises Bernstein and Volmar! Indeed, if Social-Democracy, in essentials, is merely a reformist party, and must be bold enough to admit this openly, then, not only has a Socialist the right to join a bourgeois cabinet, but he ought always to strive to obtain places in it. If democracy, in essence, means the abolition of class domination, then why should not a Socialist minister charm the whole bourgeois world by orations on class co-operation? Why should he not remain in the cabinet even after the shooting down of workers by gendarmes has exposed, for the hundredth and thousandth time, the real nature of the democratic co-operation of classes? Why should he not personally take part in welcoming the Tsar, for whom the French Socialists now have no other sobriquet than "Hero of the Gallows, Knout and Banishment" (knouteur, pendeur et deportateur)? And the reward for this humiliation and self-degradation of Socialism in the face of the whole world, for the corruption of the Socialist consciousness of the working class—the only thing that can guarantee victory—the reward for this is, imposing plans for niggardly reforms, so niggardly in fact, that much more has been obtained even from bourgeois governments.

He who does not deliberately close his eyes cannot fail to see that the new "critical" tendency in Socialism is nothing more nor less than a new species of opportunism. And if we judge people not by the brilliant uniforms they deck themselves in, not by the imposing appellations they give themselves, but by their actions, and by what they actually advocate, it will be clear that "freedom of criticism" means freedom for an opportunistic tendency in Social-Democracy, the freedom to convert Social-Democracy into a democratic reformist party, the freedom to introduce bourgeois ideas and bourgeois elements into Socialism.

"Freedom" is a grand word, but under the banner of Free Trade the most predatory wars were conducted: under the banner of "free labour," the toilers were robbed. The term "freedom of criticism" contains the same inherent falsehood. Those who are really convinced that they have advanced science, would demand, not freedom for the new views to continue side by side with the old, but the substitution of the old views by the new views. The cry "Long live freedom of criticism," that is heard to-day, too strongly calls to mind the fable of the empty barrel.^[2]

We are marching in a compact group along a precipitous and difficult path, firmly holding each other by the hand. We are surrounded on all sides by enemies, and are under their almost constant fire. We have combined voluntarily, especially for the purpose of fighting the enemy and not to retreat into the adjacent marsh, the inhabitants of which, right from the very outset, have reproached us with having separated ourselves into an exclusive group, and with having chosen the path of struggle instead of the path of conciliation. And now several in our crowd begin to cry out: Let us go into this marsh! And when we begin to shame them, they retort: How conservative you are! Are you not ashamed to deny us the right to invite you to take a better road!

Oh yes, gentlemen! You are free, not only to invite us, but to go yourselves wherever you will, even into the marsh. In fact, we think that the marsh is your proper place, and we are prepared to render you every assistance to get there. Only, let go of our hands, don't clutch at us, and don't besmirch the grand word "freedom"; for we too are "free" to go where we please, free, not only to fight against the marsh, hut also those who are turning towards the marsh.

 

B. The New Advocates of "Freedom of Criticism"

Now, this slogan ("Freedom of Criticism") is solemnly advanced in No. 10 of Rabocheye Dyelo, the organ of the League of Russian Social-Democrats Abroad, not as a theoretical postulate, but as a political demand, as a reply to the question: "Is it possible to unite the Social-Democratic organisations operating abroad?"—"In order that unity may he durable, there must he freedom of criticism" [p. 36].

From this statement two very definite conclusions must he drawn:

1. That Rabocheye Dyelo has taken the opportunist tendency in international Social-Democracy under its wing; and 2. That Rabocheye Dyelo demands freedom for opportunism in Russian Social-Democracy. We shall examine these conclusions.

Rabocheye Dyelo is "particularly" displeased with Iskra's and Zarya's "inclination to predict a rupture between the Mountain and the Gironde in international Social-Democracy."^[3]

Generally speaking [writes Krichevsky, editor of Rabocheye Dyelo] this talk about the Mountain and the Gironde that is heard in the ranks of Social-Democracy, represents a shallow historical analogy, which looks strange when it comes from the pen of a Marxist. The Mountain and the Gironde did no represent two different temperaments, or intellectual tendencies, as idealist historians may think, but two different classes, or strata—the middle bourgeoisie on the one hand, and the petty bourgeoisie and the proletariat on the other. In the modern Socialist movement, however, there is no conflict of class interests; the Socialist movement in its entirety, all of its diverse forms [B. K.'s italics] including the most pronounced Bernsteinists stand on the basis of the class interests of the proletariat, and of the proletarian class struggle for political and economic emancipation [pp. 32–33].

A bold assertion! B. Krichevsky, have you heard the fact long ago noted, that it is precisely the extensive participation of the "academic" stratum in the Socialist movement in recent years that has secured the rapid spread of Bernsteinism? And what is most important—on what does our author base his opinion that even "the most pronounced Bernsteinists" stand on the basis of the class struggle for the political and economic emancipation of the proletariat? No one knows. This determined defence of the most pronounced Bernsteinists is not supported by any kind of argument whatever. Apparently, the author believes that if he repeats what the pronounced Bernsteinists say about themselves, his assertion requires no proof. But can anything more "shallow" be imagined than an opinion of a whole tendency that is based on nothing more than what the representatives of that tendency say about themselves? Can anything more shallow be imagined than the subsequent "homily" about the two different, and even diametrically opposite, types, or paths, of party development? [Rabocheye Dyelo, pp. 33–35.] The German Social-Democrats, you see, recognise complete freedom of criticism, but the French do not, and it is precisely the latter that present an example of the "harmfulness of intolerance."

To which we reply that the very example B. Krichevsky quotes, illustrates how even those who regard history, literally from the Ilovaisky^[4] point-of-view sometimes describe themselves as Marxists. Of course, there is no need whatever, in explaining the unity of the German Socialist Party and the dismembered state of the French Socialist Party, to search for the special features in the history of the respective countries, to compare the conditions of military semi-absolutism in the one country with republican parliamentarism in the other, or to analyse the effects of the Paris Commune and the effects of the anti-Socialist laws in Germany; to compare the economic life and economic development of the two countries, or recall that "the unexampled growth of German Social-Democracy" was accomplished by a strenuous struggle unexampled in the history of Socialism, not only against the theoreticians (Muehlberger, Duehring),^[5] the Socialists of the Chair, but also against mistaken tactics (Lassalle), etc., etc. All that is superfluous! The French quarrel among themselves because they are intolerant; the Germans are united because they are good fellows.

And observe, this piece of matchless profundity is intended to "refute" the fact which is a complete answer to the defence of Bernsteinism. The question as to whether the Bernsteinists stand on the basis of the class struggle of the proletariat can be completely and irrevocably answered only by historical experience. Consequently, the example of France is the most important one in this respect, because France is the only country in which the Bernsteinists attempted to stand independently on their own feet with the warm approval of their German colleagues (and partly also of the Russian opportunists). [Cf. Rabocheye Dyelo, Nos. 2–3, pp. 83–84]. The reference to the "intolerance" of the French, apart from its "historical" significance (in the Nozdrev sense),^[6] turns out to be merely an attempt to obscure a very unpleasant fact with angry invectives.

But we are not even prepared to make a present of the Germans to B. Krichevsky and to the other numerous champions o£ "freedom of criticism." The "most pronounced Bernsteinists" are still tolerated in the ranks of the German Party only because they submit to the Hanover resolution which emphatically rejected Bernstein's "amendments," and to the Luebeck resolution, which, notwithstanding the diplomatic terms in which it is couched, contains a direct warning to Bernstein. It is a debatable point from the standpoint of the interests of the German party, as to whether diplomacy was appropriate in this case and whether, in this case, a bad peace is better-than a good quarrel.^[7] Opinions may differ in regard to the expediency or not of the methods employed to reject Bernsteinism, but the fact remains that the German party did reject Bernsteinism on two occasions. Therefore, to think that the German example endorses the thesis: "The most pronounced Bernsteinists stand for the proletarian class struggle, for its economic and political emancipation," means to fail absolutely to understand what is going on before one's eyes.^[8]

More than that. As we have already observed, Rabocheye Dyelo comes before Russian Social-Democracy, demands "freedom of criticism," and defends Bernsteinism. Apparently, it came to the conclusion that we were unfair to our "critics" and Bernsteinists. To whom were we unfair, when and how? About this not a word. Rabocheye Dyelo does not name a single Russian critic or Bernsteinist! All that is left for us to do is to make one of two possible suppositions: First, that the unfairly treated party is none other than Rabocheye Dyelo itself (and that appears to be confirmed by the fact that in the two articles in No. 10 reference is made only to the insults hurled at the Rabocheye Dyelo by Zarya and Iskra). If that is the case, how is the strange fact to be explained that Rabocheye Dyelo, which always vehemently dissociates itself from Bernsteinism, could not defend itself, without putting in a word on behalf of the "most pronounced Bernsteinists" and of freedom of criticism? The second supposition is, that a third party has been treated unfairly. If the second supposition is correct, why should not this party he named?

We see, therefore, that Rabocheye Dyelo is continuing to play the game of hide and seek that it has played (as we shall prove below) ever since it commenced publication. And note the first practical application of this much-extolled "freedom. of criticism." As a matter of fact, not only has it now been reduced to abstention from all criticism, hut also to abstention from expressing independent views altogether. The very Rabocheye Dyelo, which avoids mentioning Russian Bernsteinism as if it were a shameful disease (to use Starover's apt expression) proposes, for the treatment of this disease, to copy word for word the latest German prescription for the treatment of the German variety of the disease! Instead of freedom of criticism—slavish (worse: monkey-like) imitation! The very same social and political content of modern international opportunism reveals itself in a variety of ways according to its national characteristics. In one country the opportunists long ago came out under a separate flag, while in others, they ignore theory, and conduct a Radical-Socialist policy of practical politics. In a third country, several members of the revolutionary party have deserted to the camp of opportunism and strive to achieve their aims not by an open struggle for principles and for new tactics, but by gradual, unobserved, and, if one may so express it, unpunishable corruption of their party. In a fourth country again, similar deserters employ the same methods in the twilight of their political slavishness, and with an extremely original combination of "legal" with "illegal" activity, etc., etc. To talk about freedom of criticism and Bernsteinism as a condition for uniting the Russian Social-Democrats, and not to explain how Russian Bernsteinism has manifested itself, and what fruits it has borne, means to talk for the purpose of saying nothing.

We shall try, if only in a few words, to say what Rabocheye Dyelo did not want to say (or perhaps did not even understand).

 

C. Criticism in Russia

The peculiar position of Russia in regard to the point we are examining is that right from the very beginning of the spontaneous labour movement on the one hand, and the change of progressive public opinion towards Marxism on the other, a combination was observed of obviously heterogeneous elements under a common flag for the purpose of fighting the common enemy (obsolete social and political views). We refer to the heyday of "legal Marxism." Speaking generally, this was an extremely curious phenomenon, that no one in the eighties, or the beginning of the nineties, would have believed possible. Suddenly, in a country ruled by an autocracy, in which the press is completely shackled, and in a period of intense political reaction in which even the tiniest outgrowth of political discontent and protest was suppressed, a censored literature springs up, advocating the theory of revolutionary Marxism, in a language extremely obscure, but understood by those "interested." The government had accustomed itself to regard only the theory of (revolutionary) Populism as dangerous without observing its internal evolution as is usually the case, and rejoicing at the criticism levelled against it no matter from what side it came. Quite a considerable time elapsed (according to our Russian calculations) before the government realised what had happened and the unwieldly army of censors and gendarmes discovered the new enemy and flung itself upon him. Meanwhile, Marxian hooks were published one after another, Marxian journals and newspapers were published, nearly every one became a Marxist, Marxism was flattered, the Marxists were courted and the book publishers rejoiced at the extraordinary ready sale of Marxian literature. It is quite reasonable to suppose that among the Marxian novices who were carried away by this stream, there was more than one "author who got a swelled head. …"

We can now speak calmly of this period as of an event of the past. It is no secret that the brief appearance of Marxism on the surface of our literature was called forth by the alliance between people of extreme and of extremely moderate views. In point of fact, the latter were bourgeois democrats; and this was the conclusion (so strikingly confirmed by their subsequent "critical" development), that intruded itself on the minds of certain persons even when the "alliance" was still intact.^[9]

That being the case, does not the responsibility for the subsequent "confusion" rest mainly upon the revolutionary Social-Democrats ho entered into alliance with these future "critics"? This question, together with a reply in the affirmative, is sometimes heard from people with excessively rigid views. But these people are absolutely wrong. Only those who have no reliance in themselves can fear to enter into temporary alliances with unreliable people. Besides, not a single political party could exist without entering into such alliances. The combination with the legal Marxists was in its way the first really political alliance contracted by Russian Social-Democrats. Thanks to this alliance an astonishingly rapid victory was obtained over Populism, and Marxian ideas (even though in a vulgarised form) became very widespread. Moreover, the alliance was not concluded altogether without "conditions." The proof: The burning by the censor, in 1895, of the Marxian symposium, Materials on the Problem of the Economic Development of Russia. If the literary agreement with the legal Marxists can be compared with a political alliance, then that book can he compared with a political treaty.

The rupture, of course, did not occur because the "allies" proved to be bourgeois democrats. On the contrary, the representatives of the latter tendency were the natural and desirable allies of the Social-Democrats in so far as their democratic tasks that were brought to the front by the prevailing situation in Russia were concerned. But an essential condition for such an alliance must be complete liberty for Socialists to reveal to the working class that its interests are diametrically opposed to the interests of the bourgeoisie. However, the Bernsteinist and "critical" tendency to which the majority of the legal Marxists turned, deprived the Socialists of this liberty and corrupted Socialist consciousness by vulgarising Marxism, by preaching the toning down of social antagonism, by declaring the idea of the social revolution and the dictatorship of the proletariat to be absurd, by restricting the labour movement and the class struggle to narrow trade unionism and to a "practical" struggle for petty, gradual reforms. This was tantamount to the bourgeois democrat's denial of Socialism's right to independence, and consequently, of its right to existence; in practice it meant a striving to convert the nascent labour movement into a tail of the liberals.

Naturally, under such circumstances a rupture was necessary. But the "peculiar" feature of Russia manifested itself in that the rupture simply meant the closing to the Social-Democrats of access to the most popular and widespread "legal" literature. The "ex-Marxists" who took up the flag of "criticism," and who obtained almost a monopoly in the "sale" of Marxism, entrenched themselves in this literature. Catchwords like: "Against orthodoxy" and "Long live freedom of criticism" (now repeated by Rabocheye Dyelo) immediately became the fashion, and the fact that neither the censor nor the gendarmes could resist this fashion is apparent from the publication of three Russian editions of Bernstein's celebrated book (celebrated in the Herostratus sense) and from the fact that the books by Bernstein, Prokopovich and others were recommended by Zubatov [Iskra, No. 10]. And this tendency did not confine itself to the sphere of literature. The turn towards criticism was accompanied by the turn towards Economism that was taken by Social-Democratic practical workers.

The manner in which the contacts and mutual dependence between legal criticism and illegal Economism arose and grew, is an interesting subject in itself, and may very well be treated in a special article. It is sufficient to note here that these contacts undoubtedly existed. The notoriety deservedly acquired by the Credo was due precisely to the frankness with which it formulated these contacts and laid down the fundamental political tendencies of Economism, viz.: Let the workers carry on the economic struggle (it would be more correct to say the trade union struggle, because the latter embraces also specifically labour politics), and let the Marxist intelligentsia merge with the liberals for the political "struggle." Thus, it turned out that trade union work "among the people" mean fulfilling the first part of this task, and legal criticism meant fulfilling the second part. This statement proved to be such an excellent weapon against Economism that, had there been no Credo, it would have been worth inventing.

The Credo was not invented, but it was published without the consent and perhaps even against the will of its authors. At all events the present writer, who was partly responsible for dragging this "programme" into the light of day,^[10] has heard complaints and reproaches to the effect that copies of the résumé of their views which were dubbed the Credo were distributed and even published in the press together with the protest! We refer to this episode because it reveals a very peculiar state of mind among our Economists, viz.: a fear of publicity. This feature is common among the Economists, and not among the authors of the Credo alone. It was revealed by that most outspoken and honest advocate of Economism, Rabochaya Mysl, and by Rabocheye Dyelo (which was indignant over the publication of Economist documents in the Vademecum), as well as by the Kiev Committee, which two years ago refused to permit the publication of its profession de foi^[11] together with a protest that had been written against it,^[12] and by many other individual representatives of Economism.

This fear of criticism. displayed by the advocates of freedom of criticism cannot be attributed solely to craftiness (although no doubt craftiness has something to do with: It would be unwise to expose the young and as yet puny movement to the enemies' attack!) No, the majority of the Economists quite sincerely disapprove (and by the very nature of Economism they must disapprove) of all theoretical controversies, factional disagreements, of broad political questions, of schemes for organising revolutionaries, etc. "Leave all this sort of thing to the exiles abroad!" said a fairly consistent Economist to me one day, and thereby he expressed a very widespread (purely trade unionist) view: Our business, he said, is the labour movement, the labour organisations, here, in our localities; all the rest are merely the inventions of doctrinaires, an "exaggeration of the importance of ideology," as the authors of the letter, published in Iskra, No. 12, expressed it in unison with Rabocheye Dyelo, No. 10.

The question now arises: Seeing what the peculiar features of Russian "criticism." and Russian Bernsteinisrn were, what should those who desired, in deeds and not merely in words, to opposed opportunism have done? First of all, they should have made effort to resume the theoretical work that was only just commenced in the period of legal Marxism, and that has now again fallen on the shoulders of the illegal workers. Unless such work is undertaken the successful growth of the movement is impossible. Secondly, they should have actively combated legal "criticism" that was corrupting people's minds. Thirdly, they should have actively counteracted the confusion and vacillation prevailing in practical work and should have exposed and repudiated every conscious or unconscious attempt to degrade our programme and tactics.

That Rabocheye Dyelo did none of these things is a well-known fact, and further on, we shall deal with this well-known fact from various aspects. At the moment, however, we desire merely to show what a glaring contradiction there is between the demand for "freedom of criticism" and the peculiar features of our native criticism and Russian Economism. Indeed, glance at the text of the resolution by which the League of Russian Social-Democrats Abroad endorsed the point-of-view of Rabocheye Dyelo.

In the interests of the further ideological development of Social-Democracy we recognise the freedom to criticise Social-Democratic theory in party literature to be absolutely necessary in so far as this critcism does not run counter to the class and revolutionary character of this theory [Two Congresses, p. 10].

And what is the argument behind this resolution? The resolution "in its first part coincides with the resolution of the Luebeck Party Congress on Bernstein. …" In the simplicity of their souls the Leaguers failed to observe the testimonium paupertatis (certificate of mental poverty) they give themselves by this piece of imitativeness! … "But … in its second part, it restricts freedom of criticism much more than did the Luebeck Party Congress."

So the League's resolution was directed against the Russian Bernsteinism? If it was not, then the reference to Luebeck is utterly absurd! But it is not true to say that it "restricts freedom of criticism." In passing their Hanover resolution, the Germans, point by point, rejected precisely the amendments proposed by Bernstein, while in their Luebeck resolution they cautioned Bernstein personally, and named him in the resolution. Our "free" imitators, however, do not make a single reference to a single manifestation of Russian "criticism" and Russian Economism, and in view of this omission, the bare reference to the class and revolutionary character of the theory, leaves exceedingly wide scope for misinterpretaion, particularly when the League refuses to identify "so-called Economism" with opportunism [Two Congresses, p. 8]. But all this en passant. The important thing to note is that the opportunist attitude towards revolutionary Social-Democrats in Russia is the very opposite to that in Germany. In Germany, as we know, revolutionary Social-Democrats are in favour of preserving what is: They stand in favour of the old programme and tactics which are universally known, and after many decades of experience have become clear in all their details. The "critics" desire to introduce changes, and as these critics represent an insignificant minority, and as they are very shy and halting in their revisionist efforts, one can understand the motives of the majority in confining themselves to the dry rejection of "innovations." In Russia, however, it is the critics and Economists who are in favour. of preserving what is: The "critics" wish us to continue to regard them as Marxists, and to guarantee them the "freedom of criticism" which they enjoyed to the full (for as a matter of fact they never recognised any kind of party ties^[13] and, moreover, we never had a generally recognised party organ which could "restrict" freedom. of criticism even by friendly advice); the Economists want the revolutionaries to recognise "complete equality in the movement" [Rabocheye Dyelo No. 10, p. 2 i. e., to recognise the "legitimacy" of what exists; they do not want the "ideologists" to try to "divert" the movement from the path that "is determined by the interaction of material elements and material environment" [Letter published in Iskra, No. 12]; they want recognition "for the only struggle that the workers can conduct under present conditions," which in their opinion is the struggle "which they are actually conducting at the present time" [Special Supplement to Rabochaya Mysl, p. 14]. We Revolutionary Social-Democrats, on the contrary, are dissatisfied with this submission elemental forces, i. e., bowing to what is "at the present time"; demand that the tactics that have prevailed in recent years changed; we declare that "before we can unite, and in order we may unite, we must first of all firmly and definitely draw lines of demarcation between the various groups." (See announcement of the publication of Iskra.)^[14] In a word, the Germans stand for what is and reject the changes; we demand changes, and reject subservience to, and conciliation with, what is.

This "little" difference our "free" copyists of German resolutions failed to notice!

 

D. Engels on the Importance of the Theoretical Struggle

"Dogmatism, doctrinairism," "ossification of the party—the inevitable retribution that follows the violent strait-lacing of thought, these are the enemies against which the kindly champions of "freedom of criticism" are allying their forces in Rabocheye Dyelo. We are very glad that this question has been brought up and we would propose only to add to it another question:

Who are to be the judges?

Before us lie two publishers' announcements. One, The Programme of the Periodical Organ of the Russian Social-Democratic League—Rabocheye Dyelo (Reprint from No. I of Rabochey Dyelo), and the other, Announcement of the Resumption of Publication of Osvobozhdeniye Truda. Both are dated 1899, when the "crisis of Marxism" had long been discussed. And what do we find? In the first production, we would seek in vain for any manifestation, or definite elucidation of the position the new organ intends to occupy. Of theoretical work and the urgent tasks that now confront it, not a word is said in this programme, nor in the supplements to it, that were passed by the Third Congress of the League in 1901 [Two Congresses, pp. 15–18]. During the whole of this time, the editorial board of Rabocheye Dyelo ignored theoretical questions, notwithstanding the fact that these questions excited the minds of Social-Democrats in all countries.

The other announcement, on the contrary, first of all points to e diminution of interest in theory observed in recent years, imperatively demands "vigilant attention to the theoretical aspect of the revolutionary movement of the proletariat," and calls for "ruthless criticism of the Bernsteinist and other anti-revolutionary tendencies in our movement. The issues of Zarya that have appeared show to what extent this programme was carried out.

Thus we see that high-sounding phrases against the ossification of thought, etc., conceal carelessness and helplessness in the development of theoretical ideas. The case of the Russian Social-Democrats strikingly illustrates the fact observed in the whole of Europe (and long ago observed in German Marxism) that the notorious freedom of criticism implies, not the substitution of one theory by another, but freedom from every complete and thought-out theory; it implies eclecticism and absence of principle. Those who are in the least acquainted with the actual state of our movement cannot but see that the spread of Marxism was accompanied by a certain deterioration of theoretical standards. Quite a number of people, with very little, and even totally lacking in, theoretical training, joined the movement for the sake of its practical significance and its practical successes. We can judge, therefore, how tactless Rabocheye Dyelo is when, with an air of invincibility, it quotes the statement of Marx that: "A single step of the real movement is worth a dozen programmes." To repeat these words in the epoch of theoretical chaos is sheer mockery. Moreover, these words of Marx are taken from his letter on the Gotha Programme, in which he sharply condemns eclectism in the formulation of principles: "If you must combine," Marx wrote to the party leaders, "then enter into agreements to satisfy the practical aims of the movement, but do not haggle over principles, do not make 'concessions' in theory." This was Marx's idea, and yet there are people among us who strive—in his name!—to belittle the significance of theory.

Without a revolutionary theory there can he no revolutionary movement. This cannot be insisted upon too strongly at a time when the fashionable preaching of opportunism is combined with absorption in the narrowest forms of practical activity. The importance of theory for Russian Social-Democrats is still greater for three reasons, which are often forgotten:

The first is that our party is only in the process of formation, its features are only just becoming outlined, and it has not yet completely settled its reckoning with other tendencies in revolutionary thought which threaten to divert the movement from the proper path. Indeed, in very recent times we have observed (as Axelrod long ago warned the Economists would happen) a revival of non-Social-Democratic revolutionary tendencies. Under such circumstances, what at first sight appears to he an "unimportant" mistake may give rise to most deplorable consequences, and only the short-sighted would consider factional disputes and strict distinction of shades to be inopportune and superfluous. The fate of Russian Social-Democracy for many, many years to come may be determined by the strengthening of one or the other "shade."

The second reason is that the Social-Democratic movement is essentially an international movement. This does not mean merely that we must combat national chauvinism. It means also that a movement that is starting in a young country can be successful only on the condition that it assimilates the experience of other countries. In order to assimilate this experience, it is not sufficient merely to he acquainted with it, or simply to transcribe the latest resolutions. A critical attitude is required towards this experience and ability to subject it to independent tests. Only those who realise how much the modern labour movement has grown in strength will understand what a reserve of theoretical forces and political (as well as revolutionary) experience is required to fulfil this task.

The third reason is that the national tasks of Russian Social-Democracy are such as have never confronted any other Socialist party in the world. Farther on we shall deal with the political and organisational duties which the task of emancipating the whole people from the yoke of autocracy imposes upon us. At the moment, we wish merely to state that the rôle of vanguard can be fulfilled only by a party that is guided by an advanced theory. To understand what this means concretely, let the reader call to mind the predecessors of Russian Social-Democracy like Herzen, Belinsky, Chernyshevsky and the brilliant band of revolutionists of the seventies; let him ponder over the world significance which Russian literature is now acquiring, let him … Oh! But that is enough!

We shall quote what Engels said in 1874 concerning the significance of theory in the Social-Democratic movement. Engels recogises not two forms of the great struggle Social-Democracy is conducting (political and economic), as is the fashion among us, but three, adding to the first two also the theoretical struggle. His recommendations to the German labour movement, which has now become practically and politically strong, are so instructive from the point of view of present-day controversies, that we hope the reader will forgive us for quoting a long passage from his Introduction to the Peasant War in Germany, which long ago became a literary rarity.

The German workers have two important advantages compared with the rest of Europe. First, they belong to the most theoretical people of Europe; second, they have retained that sense of theory which the so-called "educated" people of Germany have totally lost. Without German philosophy, particularly that of Hegel, German scientific Socialism (the only scientific Socialism extant) would never have come into existence. Without a sense for theory, scientific Socialism would have never become blood and tissue of the workers. What an enormous advantage this is, may be seen, on the one hand, from the indifference of the English labour movement towards all theory, which is one of the reasons why it moves so slowly, in spite of the splendid organisation of the individual unions; on the other hand, from the mischief and confusion created by Proudhonism in its original form among the Frenchmen and Belgians, and in its caricature form, as presented by Bakunin among the Spaniards and Italians.

The second advantage is that, chronologically speaking, the Germans were the last to appear in the labour movement. In the same manner as German theoretical Socialism will never forget that it rests on the shoulders of Saint Simon, Fourier and Owen, the three who, in spite of their fantastic notions and Utopianism, belonged to the most significant heads of all time, and whose genius anticipated the correctness of which can now be proved in a scientific way, so the practical German labour movement must never forget that it has developed on the shoulders of the English and French movements, that it had utilised their experience, acquired at a heavy price, and that for this reason it was in a position to avoid their mistakes which in their time were unavoidable. Without the English trade unions and the French political workers' struggles preceding the German labour movement, without the mighty impulse given by the Paris Commune, where would we now be?

It must he said to the credit of the German workers that they utilised the advantages of their situation with rare understanding. For the first time in the history of the labour movement, the struggle is being so conducted that its three sides, the theoretical, the political, and the practical economic (resistance to the capitalists), form one harmonious and well-planned entity. In this concentric attack, as it were, lies the strength and invincibility of the German movement.

It is due to this advantageous situation on the one hand, to the insular peculiarities of the British, and to the cruel oppression of the French movements on the other, that for the present moment the German workers form the vanguard of the proletarian struggle. How long events will allow them to occupy this post of honour cannot be foreseen. But as long as they are placed in it, let us hope that they will discharge their duties in the proper manner. To this end it will he necessary to double our energies in all the spheres of struggle and agitation. It is the specified duty of the leaders (illegible text) gain an ever-clearer understanding of the theoretical problems, to free themselves more and more from the influence of traditional phrases inherited from the old conception of the world, and constantly to keep in mind that Socialists having become a science, demands the same treatment as every other science—it must be studied. The task of the leaders will be to bring understanding thus acquired and clarified, to the working masses, to spread it with increased enthusiasm, to close the ranks of the party organisations and of the labor unions with ever-greater energy. …

If the German workers proceed in this way they may not march exactly at the head of the movement—it is not in the interest of the movement that the workers of one country should march at the head of all—but they will occupy an honourable place on the battle line, and they will stand armed battle when other unexpected grave trials or momentous events will demand heightened courage, heightened determination, and the will to act.^[15]

Engels' words proved prophetic. Within a few years, the German workers were subjected to severe trials in the form of the anti-Socialist laws; but they were fully armed to meet the situation, and succeeded in emerging from it victoriously.

The Russian workers will have to undergo trials immeasurably more severe; they will have to take up the fight against a monster compared with which anti-Socialist laws in a constitutional country are but pigmies. History has now confronted us with an immediate task which is more revolutionary than all the immediate tasks that confront the proletariat of any other country. The fulfilment of this task, the destruction of the most powerful bulwark, not only of European, but also (it may now he said) of Asiatic reaction places the Russian proletariat in the vanguard of the international revolutionary proletariat. We shall have the right to count upon acquiring the honourable title already earned by our predecessors, the revolutionists of the seventies, if we succeed in inspiring our movement—which is a thousand times wider and deeper—with the same devoted determination and vigour.

1. This, perhaps, is the first occasion in the history of modern Socialism that controversies between various tendencies within the Socialist movement have grown from national into international controversies; and this is extremely encouraging. Formerly, the disputes between the Lassalleans and the Eisenachers, between the Guesdists and the Possibilists, between the Fabians and the Social-Democrats, and beween the Narodniki and the Social-Democrats in Russia, remained purely national disputes, reflected purely national features and proceeded, as it were, on different planes. At the present time (this is quite evident now) the English Fabians, the French Ministerialists, the German Bernsteinists [revisionists.—Ed.], and the Russian "Critics"—all belong to the same family, all extol each other, learn from each other, and are rallying their forces against "doctrinaire" Marxism. Perhaps, in this first real battle with Socialist opportunism, international revolutionary Social-Democracy will become sufficiently hardened to be able, at last, to put an end to the political reaction, long reigning in Europe.
2. The allusion here is to Krylov's fable about the full and empty barrels rolling down the street, the second with much more noise than the first.—Ed.
3. A comparison between the two tendencies in the revolutionary proletariat (the revolutionary and the opportunist), and the two tendencies among the revolutionary bourgeoisie in the eighteenth century (the Jacobin Mountain and the Gironde) was made in a leading article in Iskra, No. 2, February, 1901, written by Plekhanov. The Cadets, the Bezzaglavtsi and the Mensheviks to this day love to refer to the Jacobinism in Russian Social-Democracy but they prefer to remain silent about or … to forget the circumstances in which Plekhanov used this term for the first time against the Right Wing of Social-Democracy. [Lenin's note to 1908 edition.—Ed.]
4. Ilovaisky—the writer of official school text books on history noted for his reactionary treatment of Russian history.—Ed.
5. At the time Engels hurled his attack against Duehring, many representatives of German Social-Democracy inclined towards the latter's views, and accusations of acerbity, intolerance, uncomradely polemics, etc., were publicly hurled at Engels at the party congress. At the congress of 1877, Johann Most, supported by his comrades, moved a redolution to prohibit the publication of Engels' articles in the Vorwaerts because "they did not represent the interests of the overwhelming majority of the readers," and Vahlteich declared that the publication of these articles had caused great damage to the party, that Duehring had also rendered services to Social-Democracy: "We must utilise the services of all those who offer them in the interest of the party; let the professors engage in polemics if they care to do so, but the Vorwaerts is not the place to conduct them in" [Vorwaerts, No. 65, June 6, 1877]. Here we have another example of the defence of "freedom of criticism," and it would do our legal critics and illegal opportunists who love so much to quote examples from the Germans, a deal of good to ponder over it!
6. A character in Gogol's novel Dead Souls. An unusual liar, rogue, an intriguer, he was frequently beaten for cheating, but he never took matters to heart; to blackmail even a friend was an ordinary thing for him and he "bore no grudge against that person."—Ed.
7. This is a Russian proverb.—Ed.
8. It must be observed that Rabocheye Dyelo always confines itself to a bare statement of facts concerning Bernsteinism, and "refrains" from expressing its own opinion on it. See, for example, the reports of the Stuttgart Congress in Nos. 2–3 [p. 66], in which all the disagreements are reduced to disagreements over "tactics," and the bare statement is made that the overwhelming majority remain true to the previous revolutionary tactics. Or take Nos. 4–5 [p. 25 ff.], in which we have a bare paraphrasing of the speeches delivered at the Hanover Congress, and a reprint of the resolution moved by Bebel. An explanation and criticism of Bernstein is again put off (as was the case in Nos. 2–3) to be dealt with in a "special article." Curiously enough, in Nos. 4–5 [p. 33], we read the following: "… the views expounded by Bebel have the support of the enormous majority of the congress," and a few lines lower: "… David defended Bernstein's views. … First of all, he tried to show that … Bernstein and his friends, after all is said and done [sic!], stand for class struggle. …" This was written in December, 1899, and in September, 1901, Rabocheye Dyelo, having perhaps lost faith in the correctness of Bebel's views, repeats David's views as its own!
9. Reference is made here to an article by E. Tulin [Lenin] written against Struve, bearing the title "Marxism, as Reflected in Bourgeois Literature." See V. I. Lenin, Collected Works, Vol. I.—Ed.]
10. Reference is made here to the Protest Signed by the Seventeen against the Credo. The present writer took part in drawing up this protest (the end of 1899). The protest and the Credo were published abroad in the spring of 1900. [See V. I. Lenin, Collected Works, Vol. II.—Ed.] It is now known from the article written by Madame Kuskova, I think in Byloye [Past] that she was the author of the Credo, and that Mr. Prokopovich was very prominent among the Economists abroad at that time.
11. Profession of faith.—Ed.
12. As far as we know the composition of the Kiev Committee has been changed since then.
13. The absence of recognised party ties and party traditions by itself marks such a cardinal difference between Russia and Germany that it should have warned all sensible Socialists from being blindly imitative. But here is an example of the lengths to which "freedom of criticism" goes in Russia. Mr. Bulgakov, the Russian critic, utters the following ,reprimand to the Austrian critic Hertz: "Notwithstanding the independence of his conclusions, Hertz, on this point [on co-operative societies] apparently remains tied by the opinions of his party, and although he disagrees with it in details, he dare not reject common principles" [Capitalism and Agriculture, Vol. II, p. 287]. The subject of a politically enslaved state, in which nine hundred and ninety-nine out of a thousand of the population are corrupted to the marrow of their bones by political subservience and completely lack the conception of party honour and party ties, superciliously reprimands a citizen of a constitutional state for being excessively "tied by the opinion of his party"! Our illegal organisations have nothing else to do, of course but draw up resolutions about freedom of criticism. …
14. See "Declaration by the Editorial Board of Iskra," The Iskra Period, Book I, p. 38.—Ed.
15. Third Edition, Leipzig, 1875. [English translation, pp. 27–30.—Ed.]