So far we have examined the problem of centralism from the viewpoint of the general principles of the Social Democracy, and to some extent, in the light of conditions peculiar to Russia. However, the military ultra-centralism cried up by Lenin and his friends is not the product of accidental differences of opinion. It is said to be related to a campaign against opportunism which Lenin has carried to the smallest organizational detail.These quotes are from Lenin's One Step Forward, Two Steps Back
“It is important,” says Lenin (page 52), “to forge a more or less effective weapon against opportunism.” He believes that opportunism springs specifically from the characteristic leaning of intellectuals to decentralization and disorganization, from their aversion for strict discipline and “bureaucracy,” which is, however, necessary for the functioning of the party.
Lenin says that intellectuals remain individualists and tend to anarchism even after they have joined the socialist movement. According to him, it is only among intellectuals that we can note a repugnance for the absolute authority of a Central Committee. The authentic proletarian, Lenin suggests, finds by reason of his class instinct a kind of voluptuous pleasure in abandoning himself to the clutch of firm leadership and pitiless discipline. “To oppose bureaucracy to democracy,” writes Lenin, “is to contrast the organizational principle of revolutionary Social Democracy to the methods of opportunistic organization,” (page 151).
He declares that a similar conflict between centralizing and autonomist tendencies is taking place in all countries where reformism and revolutionary socialism meet face to face. He points in particular to the recent controversy in the German Social Democracy on the question of the degree of freedom of action to be allowed by the Party to socialist representatives in legislative assemblies.
Let us examine the parallels drawn by Lenin.
First, it is important to point out that the glorification of the supposed genius of proletarians in the matter of socialist organization and a general distrust of intellectuals as such are not necessarily signs of “revolutionary Marxist” mentality. It is very easy to demonstrate that such arguments are themselves an expression of opportunism.
Antagonism between purely proletarian elements and the nonproletarian intellectuals in the labor movement is raised as an ideological issue by the following trends: the semianarchism of the French syndicalists, whose watchword is “Beware of the politician!”; English trade-unionism, full of mistrust of the “socialist visionaries”; and, if our information is correct, the “pure economism,” represented a short while ago within the Russian Social Democracy by Rabochaya Mysl (Labor Thought), which was printed secretly in St. Petersburg.
In most socialist parties in Western Europe there is undoubtedly a connection between opportunism and the “intellectuals,” as well as between opportunism and decentralizing tendencies within the labor movement.
But nothing is more contrary to the historic-dialectic method of Marxist thought than to separate social phenomena from their historic soil and to present these phenomena as abstract formulas having an absolute, general application.
Reasoning abstractly, we may say that the “intellectual,” a social element which has emerged out of the bourgeoisie and is therefore alien to the proletariat, enters the socialist movement not because of his natural class inclinations but in spite of them. For this reason, he is more liable to opportunist aberrations than the proletarian. The latter, we say, can be expected to find a definite revolutionary point of support in his class interests as long as he does not leave his original environment, the laboring mass. But the concrete form assumed by this inclination of the intellectual toward opportunism and, above all, the manner in which this tendency expresses itself in organizational questions depend every time on his given social milieu.
Bourgeois parliamentarism is the definite social base of the phenomenon observed by Lenin in the German, French, and Italian socialist movements. This parliamentarism is the breeding place of all opportunist tendencies now existing in Western Social Democracy.
The kind of parliamentarism we now have in France, Italy, and Germany provides the soil for such illusions of current opportunism as overvaluation of social reforms, class and party collaboration, the hope of pacific development towards socialism etc. It does so by placing intellectuals, acting in the capacity of parliamentarians, above the proletariat and by separating intellectuals from proletarians inside the socialist movement itself. With the growth of the labor movement, parliamentarism becomes a springboard for political careerists. That is why so many ambitious failures from the bourgeoisie flock to the banners of socialist parties. Another source of contemporary opportunism is the considerable material means and influence of the large Social Democratic organizations.
The party acts as a bulwark protecting the class movement against digressions in the direction of more bourgeois parliamentarism. To triumph, these tendencies must destroy the bulwark. They must dissolve the active, class-conscious sector of the proletariat in the amorphous mass of an “electorate.”
That is how the “autonomist” and decentralizing tendencies arise in our Social Democratic parties. We notice that these tendencies suit definite political ends. They cannot be explained, as Lenin attempts, by referring to the intellectual’s psychology, to his supposedly innate instability of character. They can only be explained by considering the needs of the bourgeois parliamentary politician, that is, by opportunist politics.
The situation is quite different in tsarist Russia. Opportunism in the Russian labor movement is, generally speaking, not the by-product of Social Democratic strength or of the decomposition of the bourgeoisie. It is the product of the backward political condition of Russian society.
The milieu where intellectuals are recruited for socialism in Russia is much more declassed and by far less bourgeois than in Western Europe. Added to the immaturity of the Russian proletarian movement, this circumstance is an influence for wide theoretic wandering, which ranges from the complete negation of the political aspect of the labor movement to the unqualified belief in the effectiveness of isolated terrorist acts, or even total political indifference sought in the swamps of liberalism and Kantian idealism.
However, the intellectual within the Russian Social Democratic movement can only be attracted to an act of disorganization. It is contrary to the general outlook of the Russian intellectual’s milieu. There is no bourgeois parliament in Russia to favor this tendency.
The Western intellectual who professes at this moment the “cult of the ego” and colors even his socialist yearnings with an aristocratic morale, is not the representative of the bourgeois intelligentsia “in general.” He represents only a certain phase of social development. He is the product of bourgeois decadence.
The Narodniki (“Populists”) of 1875 called on the Russian intelligentsia to lose themselves in the peasant mass. The ultra-civilized followers of Tolstoi speak today of escape to the life of the “simple folk.” Similarly, the partisans of “pure economism” in the Russian Social Democracy want us to bow down before the “calloused hand” of labor.
If instead of mechanically applying to Russia formulae elaborated in Western Europe, we approach the problem of organization from the angle of conditions specific to Russia, we arrive at conclusions that are diametrically opposed to Lenin’s.
To attribute to opportunism an invariable preference for a definite form of organization, that is, decentralization, is to miss the essence of opportunism.
On the question of organization, or any other question, opportunism knows only one principle: the absence of principle. Opportunism chooses its means of action with the aim of suiting the given circumstances at hand, provided these means appear to lead toward the ends in view.
If, like Lenin, we define opportunism as the tendency that paralyzes the independent revolutionary movement of the working class and transforms it into an instrument of ambitious bourgeois intellectuals, we must also recognize that in the initial stage of a labor movement this end is more easily attained as a result of rigorous centralization rather than by decentralization. It is by extreme centralization that a young, uneducated proletarian movement can be most completely handed over to the intellectual leaders staffing a Central Committee.
Also in Germany, at the start of the Social Democratic movement, and before the emergence of a solid nucleus of conscious proletarians and a tactical policy based on experience, partisans of the two opposite types of organization faced each other in argument. The “General Association of German Workers,” founded by Lasalle, stood for extreme centralization. [Allgemeine Deutsche Arbeiterverein, organized on May 23, 1863 – Ed] The principle of autonomism was supported by the party which was organized at the Eisenach Congress with the collaboration of W. Liebknecht and A. Bebel.
The tactical policy of the “Eisenachers” was quite confused. Yet they contributed vastly more to the awakening of class-consciousness of the German masses than the Lassalleans. Very early the workers played a preponderant role in that party (as was demonstrated by the number of worker publications in the provinces), and there was a rapid extension of the range of the movement. At the same time, the Lassalleans, in spite of all their experiments with “dictators,” led their faithful from one misadventure to another.
In general, it is rigorous, despotic centralism that is preferred by opportunist intellectuals at a time when the revolutionary elements among the workers still lack cohesion and the movement is groping its way, as is the case now in Russia. In a later phase, under a parliamentary regime and in connection with a strong labor party, the opportunist tendencies of the intellectuals express themselves in an inclination toward “decentralization.”
If we assume the viewpoint claimed as his own by Lenin and we fear the influence of intellectuals in the proletarian movement, we can conceive of no greater danger to the Russian party than Lenin’s plan of organization. Nothing will more surely enslave a young labor movement to an intellectual elite hungry for power than this bureaucratic straightjacket, which will immobilize the movement and turn it into an automaton manipulated by a Central Committee. On the other hand there is no more effective guarantee against opportunist intrigue and personal ambition than the independent revolutionary action of the proletariat, as a result of which the workers acquire the sense of political responsibility and self-reliance.
What is today only a phantom haunting Lenin’s imagination may become reality tomorrow.
Let us not forget that the revolution soon to break out in Russia will be a bourgeois and not a proletarian revolution. This modifies radically all the conditions of socialist struggle. The Russian intellectuals, too, will rapidly become imbued with bourgeois ideology. The Social Democracy is at present the only guide of the Russian proletariat. But on the day after the revolution, we shall see the bourgeoisie and above all the bourgeois masses as a steppingstone to their domination.
The game of bourgeois demagogues will be made easier if at the present stage, the spontaneous action, initiative, and political sense of the advanced sections of the working class are hindered in their development and restricted by the protectorate of an authoritarian Central Committee.
More important is the fundamental falseness of the idea underlying the plan of unqualified centralism – the idea that the road to opportunism can be barred by means of clauses in the party constitution.
Impressed by recent happenings in the socialist parties of France, Italy, and Germany, the Russian Social Democrats tend to regard opportunism as an alien ingredient, brought into the labor movement by representatives of bourgeois democracy. If that were so, no penalties provided by a party constitution could stop this intrusion. This afflux of nonproletarian recruits to the party of the proletariat is the effect of profound social causes, such as the economic collapse of the petty bourgeoisie, the bankruptcy of bourgeois liberalism, and the degeneration of bourgeois democracy. It is naïve to hope to stop this current by means of a formula written down in a constitution.
A manual of regulations may master the life of a small sect or a private circle. An historic current, however, will pass through the mesh of the most subtly worded paragraph. It is furthermore untrue that to repel the elements pushed toward the socialist movement by the decomposition of bourgeois society means to defend the interests of the working class. The Social Democracy has always contended that it represents not only the class interests of the proletariat but also the progressive aspirations of the whole of contemporary society. It represents the interests of all who are oppressed by bourgeois domination. This must not be understood merely in the sense that all these interests are ideally contained in the socialist program. Historic evolution translates the given proposition into reality. In its capacity as a political party, the Social Democracy becomes the haven of all discontented elements in our society and thus of the entire people, as contrasted to the tiny minority of capitalist masters.
But socialists must always know how to subordinate the anguish, rancor, and hope of this motley aggregation to the supreme goal of the working class. The Social Democracy must enclose the tumult of the nonproletarian protestants against existing society within bounds of the revolutionary action of the proletariat. It must assimilate the elements that come to it.
This is only possible if the Social Democracy already contains a strong, politically educated proletarian nucleus class conscious enough to be able, as up to now in Germany, to pull along in its tow the declassed and petty bourgeois elements that join the party. In that case, greater strictness in the application of the principle of centralization and more severe discipline, specifically formulated in party bylaws, may be an effective safeguard against the opportunist danger. That is how the revolutionary socialist movement in France defended itself against the Jauresist confusion. A modification of the constitution at the German Social Democracy in that direction would be a very timely measure.
But even here we should not think of the party constitution as a weapon that is, somehow, self-sufficient. It can be at most a coercive instrument enforcing the will of the proletarian majority in the party. If this majority is lacking, then the most dire sanctions on paper will be of no avail.
However, the influx of bourgeois elements into the party is far from being the only cause of the opportunist trends that are now raising their heads in the Social Democracy. Another cause is the very nature of socialist activity and the contradictions inherent in it.
The international movement of the proletariat toward its complete emancipation is a process peculiar in the following respect. For the first time in the history of civilization, the people are expressing their will consciously and in opposition to all ruling classes. But this will can only be satisfied beyond the limits of the existing system.
Now the mass can only acquire and strengthen this will in the course of day-to-day struggle against the existing social order – that is, within the limits of capitalist society.
On the one hand, we have the mass; on the other, its historic goal, located outside of existing society. On one hand, we have the day-to-day struggle; on the other, the social revolution. Such are the terms of the dialectic contradiction through which the socialist movement makes its way.
It follows that this movement can best advance by tacking betwixt and between the two dangers by which it is constantly being threatened. One is the loss of its mass character; the other, the abandonment of its goal. One is the danger of sinking back to the condition of a sect; the other, the danger of becoming a movement of bourgeois social reform.
That is why it is illusory, and contrary to historic experience, to hope to fix, once and for always, the direction of the revolutionary socialist struggle with the aid of formal means, which are expected to secure the labor movement against all possibilities of opportunist digression.
Marxist theory offers us a reliable instrument enabling us to recognize and combat typical manifestations of opportunism. But the socialist movement is a mass movement. Its perils are not the product of the insidious machinations of individuals and groups. They arise out of unavoidable social conditions. We cannot secure ourselves in advance against all possibilities of opportunist deviation. Such dangers can be overcome only by the movement itself – certainly with the aid of Marxist theory, but only after the dangers in question have taken tangible form in practice.
Looked at from this angle, opportunism appears to be a product and an inevitable phase of the historic development of the labor movement.
The Russian Social Democracy arose a short while ago. The political conditions under which the proletarian movement is developing in Russia are quite abnormal. In that country, opportunism is to a large extent a by-product of the groping and experimentation of socialist activity seeking to advance over a terrain that resembles no other in Europe.
In view of this, we find most astonishing the claim that it is possible to avoid any possibility of opportunism in the Russian movement by writing down certain words, instead of others, in the party constitution. Such an attempt to exercise opportunism by means of a scrap of paper may turn out to be extremely harmful – not to opportunism but to the socialist movement.
Stop the natural pulsation of a living organism, and you weaken it, and you diminish its resistance and combative spirit – in this instance, not only against opportunism but also (and that is certainly of great importance) against the existing social order. The proposed means turn against the end they are supposed to serve.
In Lenin’s overanxious desire to establish the guardianship of an omniscient and omnipotent Central Committee in order to protect so promising and vigorous a labor movement against any misstep, we recognize the symptoms of the same subjectivism that has already played more than one trick on socialist thinking in Russia.
It is amusing to note the strange somersaults that the respectable human “ego” has had to perform in recent Russian history. Knocked to the ground, almost reduced to dust, by Russian absolutism, the “ego” takes revenge by turning to revolutionary activity. In the shape of a committee of conspirators, in the name of a nonexistent Will of the People, it seats itself on a kind of throne and proclaims it is all-powerful. [The reference is to the conspiratorial circle which attacked tsarism from 1879 to 1883 by means of terrorist acts and finally assassinated Alexander II. – Ed.] But the “object” proves to be the stronger. The knout is triumphant, for tsarist might seems to be the “legitimate” expression of history.
In time we see appear on the scene and even more “legitimate” child of history – the Russian labor movement. For the first time, bases for the formation of a real “people’s will” are laid in Russian soil.
But here is the “ego” of the Russian revolutionary again! Pirouetting on its head, it once more proclaims itself to be the all-powerful director of history – this time with the title of His Excellency the Central Committee of the Social Democratic Party of Russia.
The nimble acrobat fails to perceive that the only “subject” which merits today the role of director is the collective “ego” of the working class. The working class demands the right to make its mistakes and learn the dialectic of history.
Let us speak plainly. Historically, the errors committed by a truly revolutionary movement are infinitely more fruitful than the infallibility of the cleverest Central Committee.