Leon Trotsky, “demon” of the revolution


Com­rades, we love the sun that gives us light, but if the rich and the ag­gressors were to try to mono­pol­ize the sun, we should say: “Let the sun be ex­tin­guished, let dark­ness reign, etern­al night…”

— Le­on Trot­sky (Septem­ber 11, 1918)

То­ва­ри­щи, мы лю­бим солн­це, ко­то­рое да­ет нам жизнь, но если бы бо­га­чи и аг­рес­со­ры по­пы­та­лись за­хва­тить се­бе солн­це, мы бы ска­за­ли: «Пусть солн­це по­гас­нет, пусть во­ца­рит­ся тьма, веч­ная ночь…»

— Лев Троц­кий (11 сен­тяб­ря 1918 г.)

Dmitrii Volko­gonov, former court his­tor­i­an of Sta­lin­ism turned ra­bid an­ti­com­mun­ist, fam­ously dubbed Trot­sky the “de­mon” of the Oc­to­ber Re­volu­tion. When he com­manded the Red Army, dur­ing the Civil War, this was in­deed the im­age en­emies of the So­viet Uni­on had of him. He would ap­pear in Theodor Ad­orno’s dreams, and Wal­ter Ben­jamin de­voured his auto­bi­o­graphy and His­tory of the Rus­si­an Re­volu­tion. The psy­cho­ana­lyst Helmut Dah­mer, a stu­dent of Ad­orno, has writ­ten on the vari­ous in­tel­lec­tu­al res­on­ances and par­al­lels between Trot­sky’s Left Op­pos­i­tion and Horkheimer’s In­sti­tute of So­cial Re­search. I’ve poin­ted out both the ten­sions and con­nec­tions of Trot­sky with the Itali­an com­mun­ist lead­er Amedeo Bor­diga, if not Trot­sky­ism and Bor­di­gism (which are much fur­ther apart than their re­spect­ive founders).

Some of his works could already be found in a pre­vi­ous post, but here are a few more titles:

  1. Le­on Trot­sky, 1905 (1907)
  2. Le­on Trot­sky, Ter­ror­ism and Com­mun­ism: A Reply to Karl Kaut­sky (1920)
  3. Le­on Trot­sky, Mil­it­ary Writ­ings, 1920-1923
  4. Le­on Trot­sky, Lit­er­at­ure and Re­volu­tion (1923)
  5. Le­on Trot­sky, The Chal­lenge of the Left Op­pos­i­tion: Writ­ings, 1923-1925
  6. Le­on Trot­sky, My Life (1928)
  7. Le­on Trot­sky, The Third In­ter­na­tion­al After Len­in (1928)
  8. Le­on Trot­sky, His­tory of the Rus­si­an Re­volu­tion, Volume 1: The Over­throw of Tsar­ism (1929)
  9. Le­on Trot­sky, His­tory of the Rus­si­an Re­volu­tion, Volume 2: At­tempt at Coun­ter­re­volu­tion (1930)
  10. Le­on Trot­sky, His­tory of the Rus­si­an Re­volu­tion, Volume 3: The Tri­umph of the So­vi­ets (1931)

Here are some bio­graph­ies and mem­oirs by his friends, as well:

  1. Vic­tor Serge and Nat­alia Se­dova, Life and Death of Le­on Trot­sky (1946)
  2. Jean van Heijenoort, With Trot­sky in Ex­ile: From Prinkipo to Coyoacán (1978)
  3. Dmitrii Volko­gonov, Trot­sky: The Etern­al Re­volu­tion­ary (1992)
  4. Ian D. Thatch­er, Trot­sky (2002)
  5. Joshua Ruben­stein, Le­on Trot­sky: A Re­volu­tion­ary’s Life (2011)

More be­low.

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Marx and Engels on Karl Kautsky

That Vladi­mir Len­in and his fel­low re­volu­tion­ar­ies of 1917 con­sidered the So­cial-Demo­crat­ic lead­er Karl Kaut­sky a ped­ant and a phil­istine is well known. Len­in pin­pointed the reas­on for Kaut­sky’s post-1914 reneg­acy in his di­lu­tion of Marxi­an dia­lectics. “How is this mon­strous dis­tor­tion of Marx­ism by the ped­ant Kaut­sky to be ex­plained…??” the Bolshev­ik asked rhet­or­ic­ally in a sec­tion of his 1918 po­lem­ic, The Pro­let­ari­an Re­volu­tion and the Reneg­ade Kaut­sky, “How Kaut­sky Turned Marx in­to a Com­mon Lib­er­al.” “As far as the philo­soph­ic­al roots of this phe­nomen­on are con­cerned,” he answered, “it amounts to the sub­sti­tu­tion of ec­lecticism and soph­istry for dia­lectics.” In an­oth­er chapter, Len­in ac­cused Kaut­sky of “pur­su­ing a char­ac­ter­ist­ic­ally petty-bour­geois, phil­istine policy [ти­пич­но ме­щан­скую, фи­лис­тер­скую по­ли­ти­ку]” by back­ing the Men­shev­iks. Need­less to say, Len­in’s im­mense re­spect for the so-called “Pope of Marx­ism” be­fore the war had all but evap­or­ated.

What is less well known, however, is that Karl Marx and Friedrich En­gels shared this ap­prais­al of Kaut­sky. But this would only be re­vealed in 1932, sev­er­al years after Len­in’s death, in ex­tracts pub­lished from their cor­res­pond­ence. En­gels con­fided to Eduard Bern­stein in Au­gust 1881 that “Kaut­sky is an ex­cep­tion­ally good chap, but a born ped­ant and hair­split­ter in whose hands com­plex ques­tions are not made simple, but simple ones com­plex.” Marx, for his part, sus­pec­ted that En­gels’ fond­ness of Kaut­sky was due to his ca­pa­city to con­sume al­co­hol, as he re­cor­ded in a note to his daugh­ter Jenny Longuet from April that same year:

[Jo­hann Most, grand­fath­er of le­gendary Bo­ston Celt­ics an­noun­cer Johnny Most,] has found a kindred spir­it in Kaut­sky, on whom he had frowned so grimly; even En­gels takes a much more tol­er­ant view of this joker [Kautz, pun­ning on Kautz-ky] since the lat­ter gave proof of his con­sid­er­able drink­ing abil­ity. When the charm­er — the little joker [Kautz], I mean — first came to see me, the first ques­tion that rose to my lips was: Are you like your moth­er? “Not in the least!” he ex­claimed, and si­lently I con­grat­u­lated his moth­er. He’s a me­diocrity, nar­row in his out­look, over-wise (only 26 years old), and a know-it-all, al­though hard-work­ing after a fash­ion, much con­cerned with stat­ist­ics out of which, however, he makes little sense. By nature he’s a mem­ber of the phil­istine tribe. For the rest, a de­cent fel­low in his own way; I un­load him onto amigo En­gels as much as I can.

Le­on Trot­sky was caught off-guard by the ca­su­istry Kaut­sky dis­played after 1914, re­mem­ber­ing the praise he had showered on the Rus­si­an work­ers’ move­ment a dec­ade or so earli­er. “Kaut­sky’s re­ac­tion­ary-pedant­ic cri­ti­cism [пе­дант­ски-ре­ак­ци­он­ная кри­ти­ка Ка­ут­ско­го] must have come the more un­ex­pec­tedly to those com­rades who’d gone through the peri­od of the first Rus­si­an re­volu­tion with their eyes open and read Kaut­sky’s art­icles of 1905-1906,” de­clared Trot­sky in his pre­face to the 1919 re­is­sue of Res­ults and Pro­spects (1906). “At that time Kaut­sky (true, not without the be­ne­fi­cial in­flu­ence of Rosa Lux­em­burg) fully un­der­stood and ac­know­ledged that the Rus­si­an re­volu­tion could not ter­min­ate in a bour­geois-demo­crat­ic re­pub­lic but must in­ev­it­ably lead to pro­let­ari­an dic­tat­or­ship, be­cause of the level at­tained by the class struggle in the coun­try it­self and be­cause of the en­tire in­ter­na­tion­al situ­ation of cap­it­al­ism… For dec­ades Kaut­sky de­veloped and up­held the ideas of so­cial re­volu­tion. Now that it has be­come real­ity, Kaut­sky re­treats be­fore it in ter­ror. He is hor­ri­fied at Rus­si­an So­viet power and thus takes up a hos­tile at­ti­tude to­wards the mighty move­ment of the Ger­man com­mun­ist pro­let­ari­at.”

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Rosa Lux­em­burg and the party

Chris Cutrone
Platy­pus Re­view
May 21, 2016

In one of her earli­est in­ter­ven­tionsin the So­cial-Demo­crat­ic Party of Ger­many (SPD), par­ti­cip­at­ing in the no­tori­ous the­or­et­ic­al “Re­vi­sion­ist Dis­pute,” in which Eduard Bern­stein in­fam­ously stated that “the move­ment is everything, the goal noth­ing,” the 27 year-old Rosa Lux­em­burg clearly enun­ci­ated her Marx­ism: “It is the fi­nal goal alone which con­sti­tutes the spir­it and the con­tent of our so­cial­ist struggle, which turns it in­to a class struggle.”1

Cri­tique of so­cial­ism

What did it mean to say that so­cial­ist polit­ics was ne­ces­sary to have “class struggle” at all? This goes to the heart of Lux­em­burg’s own Marx­ism, and to her most en­dur­ing con­tri­bu­tion to its his­tory: her Marx­ist ap­proach to the polit­ic­al party for so­cial­ism — a dia­lect­ic­al un­der­stand­ing of class and party, in which Marx­ism it­self was grasped in a crit­ic­al-dia­lect­ic­al way. When Lux­em­burg ac­cused Bern­stein of be­ing “un­dia­lect­ic­al,” this is what she meant: That the work­ing class’ struggle for so­cial­ism was it­self self-con­tra­dict­ory and its polit­ic­al party was the means through which this con­tra­dic­tion was ex­pressed. There was a dia­lectic of means and ends, or of “move­ment” and “goal,” in which the dia­lectic of the­ory and prac­tice took part: Marx­ism de­man­ded its own cri­tique. Lux­em­burg took the con­tro­versy of the Re­vi­sion­ist Dis­pute as an oc­ca­sion for this cri­tique.

In this, Lux­em­burg fol­lowed the young Karl Marx’s own form­at­ive dia­lect­ic­al cri­tiques of so­cial­ism when he was in his twenties, from the Septem­ber 1843 let­ter to Arnold Ruge call­ing for the “ruth­less cri­tique of everything ex­ist­ing,” to the cri­tique of Pierre-Joseph Proud­hon in the 1844 Eco­nom­ic and Philo­soph­ic Manuscripts and The Poverty of Philo­sophy (1847), as well as in The Ger­man Ideo­logy and its fam­ous Theses on Feuerbach (1845). Marx had writ­ten of the so­cial­ist move­ment that:

The in­tern­al dif­fi­culties seem to be al­most great­er than the ex­tern­al obstacles…

[W]e must try to help the dog­mat­ists to cla­ri­fy their pro­pos­i­tions for them­selves. Thus, com­mun­ism, in par­tic­u­lar, is a dog­mat­ic ab­strac­tion; in which con­nec­tion, however, I am not think­ing of some ima­gin­ary and pos­sible com­mun­ism, but ac­tu­ally ex­ist­ing com­mun­ism as taught by Ca­bet, Dézamy, Weitling, etc. This com­mun­ism is it­self only a spe­cial ex­pres­sion of the hu­man­ist­ic prin­ciple, an ex­pres­sion which is still in­fec­ted by its an­ti­thes­is — the private sys­tem. Hence the ab­ol­i­tion of private prop­erty and com­mun­ism are by no means identic­al, and it is not ac­ci­dent­al but in­ev­it­able that com­mun­ism has seen oth­er so­cial­ist doc­trines — such as those of Four­i­er, Proud­hon, etc. — arising to con­front it be­cause it is it­self only a spe­cial, one-sided real­iz­a­tion of the so­cial­ist prin­ciple…

Hence, noth­ing pre­vents us from mak­ing cri­ti­cism of polit­ics, par­ti­cip­a­tion in polit­ics, and there­fore real struggles, the start­ing point of our cri­ti­cism, and from identi­fy­ing our cri­ti­cism with them.… We do not say to the world: Cease your struggles, they are fool­ish; we will give you the true slo­gan of struggle. We merely show the world what it is really fight­ing for…

The re­form of con­scious­ness con­sists only in mak­ing the world aware of its own con­scious­ness, in awaken­ing it out of its dream about it­self, in ex­plain­ing to it the mean­ing of its own ac­tions.

Such for­mu­la­tions re­curred in Marx’s Theses on Feuerbach a couple of years later:

But that the sec­u­lar basis de­taches it­self from it­self and es­tab­lishes it­self as an in­de­pend­ent realm in the clouds can only be ex­plained by the cleav­ages and self-con­tra­dic­tions with­in this sec­u­lar basis. The lat­ter must, there­fore, in it­self be both un­der­stood in its con­tra­dic­tion and re­vo­lu­tion­ized in prac­tice.

For Marx, this meant that so­cial­ism was the ex­pres­sion of the con­tra­dic­tion of cap­it­al­ism and as such was it­self bound up in that con­tra­dic­tion. A prop­er dia­lect­ic­al re­la­tion of so­cial­ism with cap­it­al­ism re­quired a re­cog­ni­tion of the dia­lectic with­in so­cial­ism it­self. Continue reading

Remembering revisionism: The reform vs. revolution debate in Second International Marxism

The so-called “revisionism” debate represented the greatest trial of Second International Marxism prior to its crisis in August 1914 and subsequent collapse. Its result was probably the most important theoretical outcome of the period, whatever practical disagreements remained hidden beneath the unified doctrine of Marxian orthodoxy (only to be exposed later on). Eduard Bernstein, the executor of Engels’ estate and a longtime exponent of the theories of Marx, had come to have doubts about the revolutionary predictions made by his recently departed mentors from the 1840s up through the 1860s. From about the middle of the 1890s to the turn of the century, Bernstein would wage a fierce polemic against those aspects of Marxist theory he considered falsified or outdated. Namely, the idea of a violent revolution leading to the seizure of state power, which he felt was founded on the residual idealism inherited by Marx and Engels via the Hegelian dialectic.

Several texts are helpful in understanding the origins, development, and consequences of the revisionist controversy. A great deal of it centered on the famous question: “Reform or revolution?” (I’ve already expressed my opinion of this dichotomy, along with a third term of “resistance,” in the past). But other issues were necessarily drawn into it as well, such as the notion of the progressive immiseration or pauperization of the masses culminating in a breakdown or collapse [Zusammenbruch], as well as problems of Marxist methodology mentioned above. The most comprehensive survey of this struggle within the party, by far, is the collection edited by H. and J.M. Tudor. Preconditions of Socialism by Bernstein, which condensed and systematized his arguments over the two preceding years, is also a crucial work. Last but not least, when it comes to primary documents, there is Rosa Luxemburg’s outstanding Reform or Revolution? (1898). What is to be Done?, Lenin’s well-known diatribe against the economists, can be seen — and indeed was seen by Lenin himself — as an echo of the revisionism debate in the Russian context.

You can download these three primary sources, translated into English, by clicking below:

Secondary sources are always helpful, too, so here are some that might aid readers in their effort to understand the significance of this dispute. Here are some good ones:

Below you will find a remarkable essay by the Italian Marxist Lucio Colletti on “Bernstein and the Marxism of the Second International.” Frankly, it surprised me, given Colletti’s reputation as a staunch anti-Hegelian. Readers of this blog will know that I am above all sympathetic to the Hegelian Marxist reading that emerged around Lenin right before the war and continued by Georg Lukács and Karl Korsch after the war. In this essay, Colletti is deeply critical of his former master Galvano Della Volpe, and finds himself in agreement with many things Lukács wrote during the 1920s and Korsch wrote during the 1930s (I find Korsch had already declined by this point, but he still had the occasional insight). Colletti also makes use of an Hegelian metaphor in explaining the way labor-time “congeals” in Marx’s account of the commodity. He discusses, moreover, the writings of Luxemburg and Preobrazhenskii — left-wingers within the Second and Third Internationals, respectively. Moishe Postone even considers Colletti’s insights in this essay quite valuable: “Like Isaak Rubin, Colletti maintains that what has rarely been understood is that Marx’s theory of value is identical to his theory of the fetish. What must be explained is why the product of labor assumes the form of the commodity and why, therefore, human labor appears as a value of things…Colletti’s argument parallels some aspects of that developed in this work, [although] his critique remains one of the mode of distribution.” The argument Colletti builds on the basis of abstract labor and its relation to fetishism and the value-form helps to explain the revisionism debate very well.

A couple words about the aftermath of the revisionism debate, specifically with regard to the way many matters were left unsettled. Karl Korsch explained admirably in Marxism and Philosophy how its apparent resolution in favor of revolutionism masked deeper divisions which persisted up to World War I:

At the beginning of the twentieth century, the long period of purely evolutionary development of capitalism came to an end, and a new epoch of revolutionary struggle began. Because of this change in the practical conditions of class struggle, there were increasing signs that Marxist theory had entered a critical phase. It became obvious that the extraordinarily banal and rudimentary vulgar Marxism of the epigones had an extremely inadequate awareness of even the totality of its own problems, let alone any definite positions on a whole range of questions outside them. The crisis of Marxist theory showed itself most clearly in the problem of the attitude of social revolution towards the State. This major issue had never been seriously posed in practice since the defeat of the first proletarian revolutionary movement in 1848, and the repression of the revolt of the Commune of 1871. It was put concretely on the agenda once again by the World War, the first and second Russian Revolutions of 1917, and the collapse of the Central Powers in 1918. It now became clear that there was no unanimity whatever within the camp of Marxism on such major issues of transition and goal as the “seizure of State power by the proletariat,” the “dictatorship of the proletariat,” and the final “withering away of the State” in communist society. On the contrary, no sooner were all these questions posed in a concrete and unavoidable manner, than there emerged at least three different theoretical positions on them, all of which claimed to be Marxist. Yet in the prewar period, the most prominent representatives of these three tendencies — respectively Renner, Kautsky, and Lenin — had not only been regarded as Marxists but as orthodox Marxists. For some decades there had been an apparent crisis in the camp of the Social Democrat parties and trade unions of the Second International; this took the shape of a conflict between orthodox Marxism and revisionism. But with the emergence of different socialist tendencies over these new questions, it became clear that this apparent crisis was only a provisional and illusory version of a much deeper rift that ran through the orthodox Marxist front itself. On one side of this rift, there appeared Marxist neo-reformism which soon more or less amalgamated with the earlier revisionism. On the other side, the theoretical representatives of a new revolutionary proletarian party unleashed a struggle against both the old reformism of the revisionists and the new reformism of the “center,” under the battle-cry of restoring pure or revolutionary Marxism. This crisis erupted within the Marxist camp at the outbreak of the World War.

Of course, there had been developments in the meantime — especially after 1909 — that should have been recognized internationally and acted upon (at the very least) nationally. Lukács explained in an article I posted previously the rapprochement between Kautsky and Bernstein around 1910. Even Lenin was unaware of the depths to which the German party had sunk. Trotsky recalled: “Rosa Luxemburg did not pose the question of the struggle against centrism with the requisite completeness. Lenin’s position was entirely superior in this respect. But between October 1916, when Lenin wrote about the Junius pamphlet, and 1903, when Bolshevism had its inception, there is a lapse of thirteen years; in the course of the major part of this period Rosa  was to be found in opposition to the Kautsky and Bebel Central Committee, and her fight against the formalistic, pedantic, and rotten-at-the-core ‘radicalism’ of Kautsky took on an ever increasingly sharp character. Up until 1914, Lenin did not participate in this fight and did not support Luxemburg. Passionately absorbed in Russian affairs, he preserved extreme caution in international matters. In Lenin’s eyes Bebel and Kautsky stood immeasurably higher as revolutionists than in the eyes of Luxemburg, who observed them at closer range, in action, and who was much more directly subjected to the atmosphere of German politics.”

Nevertheless, despite the inadequacies of the revisionism controversy in this connection, its official revolutionary policy remains an important legacy. Of course, in the absence of a mass movement, the existence of which Luxemburg, Kautsky, and Bernstein took more or less for granted, the question “reform or revolution?” is purely hypothetical today. Reform is unlikely to come about without at least the plausible threat of revolutionary upheaval. Bourgeois parties like the Democrats in the US can barely tolerate a soft Social Democrat like Sanders running in its primary. My earnest hope is that these questions will become less abstract given time, with the increase of an independent proletarian movement in the core capitalist countries.

Erinnerungskarte mit den Mitgliedern der sozialdemokratischen Reichstagsfraktion, 1890

Bernstein and the Marxism
of the Second International

Lucio Colletti
Ideology and

Engels’ “political testament”

In the introduction he wrote for the first reprinting of The Class Struggles in France, in March 1895 — only a few months before his death — Engels observes that the chief error made by Marx and himself at the time of the 1848 revolution was that they had treated the European situation as ripe for socialist transformation:

History has proved us, and all those who thought like us, wrong. It has made clear that the state of economic development on the continent at that time was not by a long way ripe for the elimination of capitalist production; it has proved this by the economic revolution, which, since 1848, has seized the whole of the continent… and has made Germany positively an industrial country of the first rank.1

According to Engels, this error of judgment concerning the real level of capitalist development in 1848 was to a considerable extent matched by a mistaken political conception that he and Marx had derived from preceding revolutionary experience, and particularly that of France: the idea of revolution as the action of a minority. “It was… natural and unavoidable that our conceptions of the nature and course of the “social” revolution proclaimed in Paris in February 1848, of the revolution of the proletariat, should be strongly colored by memories of the prototypes of 1789 and 1830.” While “all revolutions up to the present day have resulted in the displacement of one definite class rule by another,” “all ruling classes up to now have been only small minorities in relation to the ruled mass of the people”; hence, “the common form of all these revolutions was that they were minority revolutions. Even when the majority took part, it did so — whether wittingly or not — only in the service of the minority; but because of this, or simply because of the passive, unresisting attitude of the majority, this minority acquired the appearance of being the representative of the whole people.”

The undue extension of this character of preceding revolutions to “the struggle of the proletariat for its emancipation” had now been sharply contradicted by history. History “has done even more: it has not merely dispelled the erroneous notions we then held; it has also completely transformed the conditions under which the proletariat has to fight. The mode of struggle of 1848 is today obsolete in every respect, and this is a point which deserves closer examination on the present occasion.”

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1914 in the history of Marxism

Chris Cutrone
Platypus Review
May 6, 2014

At the Platypus Affiliated Society’s annual International Convention, held at the School of the Art Institute of Chicago April 4-6, 2014, Chris Cutrone delivered the following President’s Report. An edited transcript of the presentation and subsequent discussion appears below. A full audio recording is available online.

To be clear, I am no longer a member of Platypus, and do not agree with all of its interpretations. Nor the opinions of its individual members necessarily reflect my own. That said, I find Cutrone’s article here excellent.

Lot 3207 TELINGATER, SOLOMON BENEDIKTOVICH & ILYA FEINBERG. 1914-go. [The Year 1914.] Moscow- MTP, 1934.

One hundred years later, what does the crisis and split in Marxism, and the political collapse of the major parties of the 2nd International in 1914, mean for us today?

The Spartacists, for example, are constantly in search of the “August 4” moment, the moment of betrayal of the proletariat’s struggle for socialism by various tendencies in the history of Marxism. The Spartacists went so far as to confess their own “August 4th” when they failed to call for the immediate withdrawal of U.S. troops from Haiti in the aftermath of the earthquake there.

So, what happened, from a Marxist perspective, on August 4, 1914, when the Social Democratic Party of Germany (SPD) members of the Reichstag voted to finance the Prussian Empire’s war budget?

Two things: the parliamentary representatives of the SPD went against past resolutions to vote down the war effort of the German government; and the disorganization of the SPD leadership, what has been called the effective but illegitimate takeover of the party by the parliamentary delegation. No legitimate political authority of the party sanctioned this action. In all respects of principle and practice, the SPD was destroyed as a political organization as it had existed up to that point.

August 4, 1914, has been called — by the Spartacists — the first great internal counterrevolution in the history of Marxism. This is entirely true.

But it was a counterrevolution conducted not merely by the leadership of the SPD, however they may have abetted it, but rather by the Reich’s government against the SPD membership.

What was the specific character of this counterrevolution, and how was it made possible?

There was a famous pair of sayings by the SPD’s chairman, Bebel: “Not one man or one penny for this rotten system!” and “If it’s against Russia, I myself will pick up a gun!”

The German High Command, in preparation for war, took aim precisely at the contradiction between these two statements by Bebel.

The German High Command wielded the specter of counterrevolution through occupation by Tsarist Russian troops against the SPD in order to prompt their preemptive counterrevolution, which they saw as an act of self-preservation, as the lesser evil. Furthermore, they thought that getting behind the war would allow them to (somehow) control it, to make the government dependent on them and so wrest political concessions from it, perhaps even undermining it, in political favor of the proletariat.

This was not an unreasonable judgment. The question is whether their compromise was too much, whether the act of ostensible self-preservation was in fact actually an act of self-destruction. Continue reading