Confronted with its official doctrine, the regime is forced to choose: the doctrine is false, or the regime has betrayed it. In fact, together with Nechaiev and Tkachev, it is Lassalle, the inventor of State socialism, whom Lenin has caused to triumph in Russia, to the detriment of Marx. From this moment on, the history of the interior struggles of the party, from Lenin to Stalin, is summed up in the struggle between the workers’ democracy and military and bureaucratic dictatorship; in other words, between justice and expediency.
There is a moment’s doubt about whether Lenin is not going to find a kind of means of conciliation when we hear him praising the measures adopted by the Commune:
elected, revocable functionaries, remunerated like workers, and replacement of industrial bureaucracy by direct workers’ management. We even catch a glimpse of a federalist Lenin who praises the institution and representation of the communes. But it becomes rapidly clear that this federalism is only extolled to the extent that it signifies the abolition of parliamentarianism. Lenin, in defiance of every historical truth, calls it centralism and immediately puts the accent on the . idea of the dictatorship of the proletariat, while reproaching the anarchists for their intransigence concerning the State.
At this point a new affirmation, based on Engels, is introduced which justifies the continuation of the dictatorship of the proletariat after socialization, after the disappearance of the bourgeois class, and even after control by the masses has finally been achieved. The preservation of authority will now have as limits those that are prescribed for it by the very conditions of production. For example, the final withering away of the State will coincide with the moment when accommodation can be provided for all, free of charge. It is the higher phase of Communism: «To each according to his needs.» Until then, the State will continue.
How rapid will be the development toward this higher phase of Communism when each shall receive according to his needs? «That, we do not and cannot know. . . . We have no data that allow us to solve these questions.» «For the sake of greater clarity,» Lenin affirms with his customary arbitrariness, «it has never been vouchsafed to any socialist to guarantee the advent of the higher phase of Communism.» It can be said that at this point freedom definitely dies. From the rule of the masses and the concept of the proletarian revolution we first pass on to the idea of a revolution made and directed by professional agents.
The relentless criticism of the State is then reconciled with the necessary, but provisional, dictatorship of the proletariat, embodied in its leaders. Finally, it is announced that the end of this provisional condition cannot be foreseen and that, what is more, no one has ever presumed to promise that there will be an end. After that it is logical that the autonomy of the Soviets should be contested, Makhno betrayed, and the sailors of Kronstadt crushed by the party.
Undoubtedly, many of the affirmations of Lenin, who was a passionate lover of justice, can still be opposed to the Stalinist regime; mainly, the notion of the withering away of the State. Even if it is admitted that the proletarian State cannot disappear before many years have passed, it is still necessary, according to Marxist doctrine, that it should tend to disappear and become less and less restrictive in order that it should be able to call itself proletarian. It is certain that Lenin believed this trend to be inevitable and that, in this particular sense, he has been ignored. For more than thirty years the proletarian State has shown no signs of progressive anemia. On the contrary, it seems to be enjoying increasing prosperity.
Meanwhile, in a lecture at the Sverdlov University two years later, under the pressure of outside events and interior realities, Lenin spoke with a precision which left little doubt about the indefinite continuation of the proletarian super-State. «With this machine, or rather this weapon [the State], we shall crush every form of exploitation, and when there are no longer any possibilities of exploitation left on earth, no more people owning land or factories, no more people gorging themselves under the eyes of others who are starving, when such things become impossible, then and only then shall we cast this machine aside. Then there will be neither State nor exploitation.» Therefore as long as there exists on earth, and no longer in a specific society, one single oppressed person and one proprietor, so long the State will continue to exist.
It also will be obliged to increase in strength during this period so as to vanquish one by one the injustices, the governments responsible for injustice, the obstinately bourgeois nations, and the people who are blind to their own interests. And when, on an earth that has finally been subdued and purged of enemies, the final iniquity shall have been drowned in the blood of the just and the unjust, then the State, which has reached the limit of all power, a monstrous idol covering the entire earth, will be discreetly absorbed into the silent city of Justice.
Under the easily predictable pressure of adverse imperialism, the imperialism of justice was born, in reality, with Lenin. But imperialism, even the imperialism of justice, has no other end but defeat or world empire. Until then it has no other means but injustice. From now on, the doctrine is definitively identified with the prophecy. For the sake of justice in the far-away future, it authorizes injustice throughout the entire course of history and becomes the type of mystification which Lenin detested more than anything else in the world.
It contrives the acceptance of injustice, crime, and falsehood by the promise of a miracle. Still greater production, still more power, uninterrupted labor, incessant suffering, permanent war, and then a moment will come when universal bondage in the totalitarian empire will be miraculously changed into its opposite: free leisure in a universal republic. Pseudo-revolutionary mystification has now acquired a formula: all freedom must be crushed in order to conquer the empire, and one day the empire will be the equivalent of freedom. And so the way to unity passes through totality.
Totality and Trials
Totality is, in effect, nothing other than the ancient dream of unity common to both believers and rebels, but projected horizontally onto an earth deprived of God. To renounce every value, therefore, amounts to renouncing rebellion in order to accept the Empire and slavery. Criticism of formal values cannot pass over the concept of freedom. Once the impossibility has been recognized of creating, by means of the forces of rebellion alone, the free individual of whom the romantics dreamed, freedom itself has also been incorporated in the movement of history.
It has become freedom fighting for existence, which, in order to exist, must create itself. Identified with the dynamism of history, it cannot play its proper role until history comes to a stop, in the realization of the Universal City. Until then, every one of its victories will lead to an antithesis that will render it pointless. The German nation frees itself from its oppressors, but at the price of the freedom of every German. The individuals under a totalitarian regime are not free, even though man in the collective sense is free. Finally, when the Empire delivers the entire human species, freedom will reign over herds of slaves, who at least will be free in relation to God and,
in general, in relation to every kind of transcendence. The dialectic miracle, the transformation of quantity into quality, is explained here: it is the decision to call total servitude freedom. Moreover, as in all the examples cited by Hegel and Marx, there is no objective transformation, but only a subjective change of denomination. In other words, there is no miracle.
If the only hope of nihilism lies in thinking that millions of slaves can one day constitute a humanity which will be freed forever, then history is nothing but a desperate dream. Historical thought was to deliver man from subjection to a divinity; but this liberation demanded of him the most absolute subjection to historical evolution. Then man takes refuge in the permanence of the party in the same way that he formerly prostrated himself before the altar. That is why the era which dares to claim that it is the most rebellious that has ever existed only offers a choice of various types of conformity. The real passion of the twentieth century is servitude.
But total freedom is no more easy to conquer than individual freedom. To ensure man’s empire over the world, it is necessary to suppress in the world and in man everything that escapes the Empire, everything that does not come under the reign of quantity: and this is an endless undertaking. The Empire must embrace time, space, and people, which compose the three dimensions of history. It is simultaneously war, obscurantism, and tyranny, desperately affirming that one day it will be liberty, fraternity, and truth; the logic of its postulates obliges it to do so. There is undoubtedly in Russia today, even in its Communist doctrines, a truth that denies Stalinist ideology. But this ideology has its logic, which must be isolated and exposed if we wish the revolutionary spirit to escape final disgrace.
The cynical intervention of the armies of the Western powers against the Soviet Revolution demonstrated, among other things, to the Russian revolutionaries that war and nationalism
