Red Letter
Daily Left Theory. 15 Minutes or Less. Refreshes at Midnight. Next New Reading is June 5.
Chapter IV of State and Revolution: Supplementary Explanations by Engels (part 3 of 3)
by V.I. Lenin
Estimated Reading Time: 10 min

The 1891 Preface to Marx's "The Civil War in France"

In his preface to the third edition of The Civil War in France (this preface is dated March 18, 1891, and was originally published in Neue Zeit), Engels, in addition to some interesting incidental remarks on questions concerning the attitude towards the state, gave a remarkably vivid summary of the lessons of the Commune.6 6. Karl Marx and Frederick Engels, Selected Works, Vol. 2, Moscow, 1973, pp. 178-89. This summary, made more profound by the entire experience of the 20 years that separated the author from the Commune, and directed expressly against the "superstitious belief in the state" so widespread in Germany, may justly be called the last word of Marxism on the question under consideration.

In France, Engels observed, the workers emerged with arms from every revolution: "therefore the disarming of the workers was the first commandment for the bourgeois, who were at the helm of the state. Hence, after every revolution won by the workers, a new struggle, ending with the defeat of the workers."

This summary of the experience of bourgeois revolutions is as concise as it is expressive. The essence of the matter—among other things, on the question of the state (has the oppressed class arms?)—is here remarkably well-grasped. It is precisely this essence that is most often evaded by both professors influenced by bourgeois ideology, and by petty-bourgeois democrats. In the Russian revolution of 1917, the honor (Cavaignac honor) of blabbing this secret of bourgeois revolutions fell to the Menshevik, would-be Marxist, Tsereteli. In his “historic” speech of June 11, Tsereteli blurted out that the bourgeoisie were determined to disarm the Petrograd workers—presenting, of course, this decision as his own, and as a necessity for the “state” in general!

Tsereteli's historical speech of June 11 will, of course, serve every historian of the revolution of 1917 as a graphic illustration of how the Social-Revolutionary and Menshevik bloc, led by Mr. Tsereteli, deserted to the bourgeoisie against the revolutionary proletariat.

Another incidental remark of Engels', also connected with the question of the state, deals with religion. It is well-known that the German Social-Democrats, as they degenerated and became increasingly opportunist, slipped more and more frequently into the philistine misinterpretation of the celebrated formula: "Religion is to be declared a private matter." That is, the formula was twisted to mean that religion was a private matter even for the party of the revolutionary proletariat!! It was against this complete betrayal of the revolutionary programme of the proletariat that Engels vigorously protested. In 1891 he saw only the very feeble beginnings of opportunism in his party, and, therefore, he expressed himself with extreme caution:

"As almost only workers, or recognized representatives of the workers, sat in the Commune, its decisions bore a decidedly proletarian character. Either they decreed reforms which the republican bourgeoisie had failed to pass solely out of cowardice, but which provided a necessary basis for the free activity of the working class—such as the realization of the principle that in relation to the state religion is a purely private matter—or the Commune promulgated decrees which were in the direct interest of the working class and in part cut deeply into the old order of society."

Engels deliberately emphasized the words "in relation to the state" as a straight thrust at at German opportunism, which had declared religion to be a private matter in relation to the party, thus degrading the party of the revolutionary proletariat to the level of the most vulgar "free- thinking" philistinism, which is prepared to allow a non-denominational status, but which renounces the party struggle against the opium of religion which stupifies the people.

7. The Los-von-Kirche-Bewegung (the "Leave-the-Church" movement), or Kirchenaustrittsbewegung (Movement to Secede from the Church) assumed a vast scale in Germany before the First World War. In January 1914 Neue Zeit began, with the revisionist Paul Gdhre's article "Kirchenaustrittsbewegung und Sozialdemokratie" ("The Movement to Secede from the Church and Social-Democracy"), to discuss the attitude of the German Social-Democratic Party to the movement. During that discussion prominent German Social-Democratic leaders failed to rebuff Göhre, who affirmed that the party should remain neutral towards the Movement to Secede from the Church and forbid its members to engage in propaganda against religion and the Church on behalf of the party.
Lenin took notice of the discussion while working on material for Imperialism, the Highest Stage of Capitalism

The future historian of the German Social-Democrats, in tracing the roots of their shameful bankruptcy in 1914, will find a fair amount of interesting material on this question, beginning with the evasive declarations in the articles of the party's ideological leader, Kautsky, which throw the door wide open to opportunism, and ending with the attitude of the party towards the "Los-von-Kirche-Bewegung"7 (the "Leave-the-Church" movement) in 1913.

But let us see how, 20 years after the Commune, Engels summed up its lessons for the fighting proletariat.

Here are the lessons to which Engels attached prime importance:

"... It was precisely the oppressing power of the former centralized government, army, political parties, bureaucracy, which Napoleon had created in 1798 and which every new government had since then taken over as a welcome instrument and used against its opponents—it was this power which was to fall everywhere, just as it had fallen in Paris.

"From the very outset the Commune had to recognize that the working class, once in power, could not go on managing with the old state machine; that in order not to lose again its only just-gained supremacy, this working class must, on the one hand, do away with all the old machinery of oppression previously used against it itself, and, on the other, safeguard itself against its own deputies and officials, by declaring them all, without exception, subject to recall at any time...."

Engels emphasized once again that not only under a monarchy, but also under a democratic republic the state remains a state, i.e., it retains its fundamental distinguishing feature of transforming the officials, the 'servants of society", its organs, into the masters of society.

"Against this transformation of the state and the organs of the state from servants of society into masters of society—an inevitable transformation in all previous states—the Commune used two infallible means. In the first place, it filled all posts—administrative, judicial, and educational—by election on the basis of universal suffrage of all concerned, subject to recall at any time by the electors. And, in the second place, it paid all officials, high or low, only the wages received by other workers. The highest salary paid by the Commune to anyone was 6,000 francs. In this way a dependable barrier to place-hunting and careerism was set up, even apart from the binding mandates to delegates to representative bodies, which were added besides...."

Engels here approached the interesting boundary line at which consistent democracy, on the one hand, is transformed into socialism and, on the other, demands socialism. For, in order to abolish the state, it is necessary to convert the functions of the civil service into the simple operations of control and accounting that are within the scope and ability of the vast majority of the population, and, subsequently, of every single individual. And if careerism is to be abolished completely, it must be made impossible for “honorable” though profitless posts in the Civil Service to be used as a springboard to highly lucrative posts in banks or joint-stock companies, as constantly happens in all the freest capitalist countries.

Engels, however, did not make the mistake some Marxists make in dealing, for example, with the question of the right of nations to self- determination, when they argue that is is impossible under capitalism and will be superfluous under socialism. This seemingly clever but actually incorrect statement might be made in regard to any democratic institution, including moderate salaries for officials, because fully consistent democracy is impossible under capitalism, and under socialism all democracy will wither away.

This is a sophism like the old joke about a man becoming bald by losing one more hair.

To develop democracy to the utmost, to find the forms for this development, to test them by practice, and so fort—all this is one of the component tasks of the struggle for the social revolution. Taken separately, no kind of democracy will bring socialism. But in actual life democracy will never be "taken separately"; it will be "taken together" with other things, it will exert its influence on economic life as well, will stimulate its transformation; and in its turn it will be influenced by economic development, and so on. This is the dialectics of living history.

Engels continued:

"... This shattering [Sprengung] of the former state power and its replacement by a new and truly democratic one is described in detail in the third section of The Civil War. But it was necessary to touch briefly here once more on some of its features, because in Germany particularly the superstitious belief in the state has passed from philosophy into the general consciousness of the bourgeoisie and even of many workers. According to the philosophical conception, the state is the 'realization of the idea', or the Kingdom of God on earth, translated into philosophical terms, the sphere in which eternal truth and justice are, or should be, realized. And from this follows a superstitious reverence for the state and everything connected with it, which takes root the more readily since people are accustomed from childhood to imagine that the affairs and interests common to the whole of society could not be looked after other than as they have been looked after in the past, that is, through the state and its lucratively positioned officials. And people think they have taken quite an extraordinary bold step forward when they have rid themselves of belief in hereditary monarchy and swear by the democratic republic. In reality, however, the state is nothing but a machine for the oppression of one class by another, and indeed in the democratic republic no less than in the monarchy. And at best it is an evil inherited by the proletariat after its victorious struggle for class supremacy, whose worst sides the victorious proletariat will have to lop off as speedily as possible, just as the Commune had to, until a generation reared in new, free social conditions is able to discard the entire lumber of the state."

Engels warned the Germans not to forget the principles of socialism with regard to the state in general in connection with the substitution of a republic for the monarchy. His warnings now read like a veritable lesson to the Tseretelis and Chernovs, who in their “coalition” practice have revealed a superstitious belief in, and a superstitious reverence for, the state!

Two more remarks. 1. Engels' statement that in a democratic republic, "no less" than in a monarchy, the state remains a "machine for the oppression of one class by another" by no means signifies that the form of oppression makes no difference to the proletariat, as some anarchists “teach”. A wider, freer and more open form of the class struggle and of class oppression vastly assists the proletariat in its struggle for the abolition of classes in general.

2. Why will only a new generation be able to discard the entire lumber of the state? This question is bound up with that of overcoming democracy, with which we shall deal now.

Engels on the Overcoming of Democracy

Engels came to express his views on this subject when establishing that the term "Social-Democrat" was scientifically wrong.

In a preface to an edition of his articles of the seventies on various subjects, mostly on “international” questions (Internationales aus dem Volkstaat), dated January 3, 1894, i.e., written a year and a half before his death, Engels wrote that in all his articles he used the word “Communist”, and not "Social-Democrat", because at that time the Proudhonists in France and the 8. Lassalleans—supporters of the German petty-bourgeois socialist Ferdinand Lassalle, members of the General Association of German Workers founded at the Congress of Workers' Organisations, held in Leipzig in 1863, to counterbalance the bourgeois progressists who were trying to gain influence over the working class. The first President of the Association was Lassalle, who formulated its programme and the fundamentals of its tactics. The Association's political programme was declared to be the struggle for universal suffrage, and its economic programme, the struggle for workers' production associations, to be subsidised by the state. In their practical activities, Lassalle and his followers adapted themselves to the hegemony of Prussia and supported the Great Power policy of Bismarck. "Objectively," wrote Engels to Marx on January 27, 1865, "this was a base action and a betrayal of the whole working-class movement to the Prussians." Marx and Engels frequently and sharply criticised the theory, tactics, and organisational principles of the Lassalleans as an opportunist trend in the German working-class movement.

9. Frederick Engels, "Vorwort zur Broschüre Internationales aus dem 'Volksstaat' (1871-1875)" poor translation ahead: Forward to the brochure International from the People's State
Lassalleans8 in Germany called themselves Social-Democrats.

"... For Marx and myself," continued Engels, "it was therefore absolutely impossible to use such a loose term to characterize our special point of view. Today things are different, and the word ["Social-Democrat"] may perhaps pass muster [mag passieren], inexact [unpassend, unsuitable] though it still is for a party whose economic programme is not merely socialist in general, but downright communist, and whose ultimate political aim is to overcome the whole state and, consequently, democracy as well. The names of real political parties, however, are never wholly appropriate; the party develops while the name stays."9

The dialectician Engels remained true to dialectics to the end of his days. Marx and I, he said, had a splendid, scientifically exact name for the party, but there was no real party, i.e., no mass proletarian party. Now (at the end of the 19th century) there was a real party, but its name was scientifically wrong. Never mind, it would "pass muster", so long as the party developed, so long as the scientific in accuracy of the name was not hidden from it and did not hinder its development on the right direction!

Perhaps some wit would console us Bolsheviks in the manner of Engels: we have a real party, it is developing splendidly; even such a meaningless and ugly term as “Bolshevik” will "pass muster", although it expresses nothing whatever but the purely accidental fact that at the Brussels-London Congress of 1903 we were in the majority. Perhaps now that the persecution of our Party by republicans and “revolutionary” petty-bourgeois democrats in July and August has earned the name “Bolshevik” such universal respect, now that, in addition, this persecution marks the tremendous historical progress our Party has made in its real development—perhaps now even I might hesitate to insist on the suggestion I made in April to change the name of our Party. Perhaps I would propose a “compromise” to my comrades, namely, to call ourselves the Communist Party, but to retain the word “Bolshevik” in brackets.

But the question of the name of the Party is incomparably less important than the question of the attitude of the revolutionary proletariat to the state.

In the usual argument about the state, the mistake is constantly made against which Engels warned and which we have in passing indicated above, namely, it is constantly forgotten that the abolition of the state means also the abolition of democracy; that the withering away of the state means the withering away of democracy.

At first sight this assertion seems exceedingly strange and incomprehensible; indeed, someone may even suspect us of expecting the advent of a system of society in which the principle of subordination of the minority to the majority will not be observed—for democracy means the recognition of this very principle.

No, democracy is not identical with the subordination of the minority to the majority. Democracy is a state which recognizes the subordination of the minority to the majority, i.e., an organization for the systematic use of force by one class against another, by one section of the population against another.

We set ourselves the ultimate aim of abolishing the state, i.e., all organized and systematic violence, all use of violence against people in general. We do not expect the advent of a system of society in which the principle of subordination of the minority to the majority will not be observed. In striving for socialism, however, we are convinced that it will develop into communism and, therefore, that the need for violence against people in general, for the subordination of one man to another, and of one section of the population to another, will vanish altogether since people will become accustomed to observing the elementary conditions of social life without violence and without subordination.

In order to emphasize this element of habit, Engels speaks of a new generation, "reared in new, free social conditions", which will "be able to discard the entire lumber of the state"—of any state, including the democratic-republican state.

In order to explain this, it is necessary to analyze the economic basis of the withering away of the state.

Communism Is How We Forcibly Break Apart the Organized Power of the Capitalist Class
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