Authoritarian socialist ideologies

the fact that Marx denoounced them both and wanted to abolish them you dumb fucking autist?

lelninists being lel worthy as usual

Also

I can imagine with what noble indignation some people will recoil from these words. . . . What! The transition to state capitalism in the Soviet Socialist Republic would be a step forward? . . . Isn’t this the betrayal of socialism?

We must deal with this point in greater detail.

Firstly, we must examine the nature of the transition from capitalism to socialism that gives us the right and the grounds to call our country a Socialist Republic of Soviets.

Secondly, we must expose the error of those who fail to see the petty-bourgeois economic conditions and the petty-bourgeois element as the principal enemy of socialism in our country.

Thirdly, we must fully understand the economic implications of the distinction between the Soviet state and the bourgeois state.

Let us examine these three points.

Wrong again, kiddo ;-)
marxists.org/archive/lenin/works/1917/staterev/ch05.htm

Oh, anarkiddy heard about the climate in siberia, which is caused by the big bad bolsheviks :^)

honestly keking!

KEK
E
K

Forgot my image

Hopefully the bootlicker cuck wont get 2 triggerd

The salt is real. :-)

You're wondering why people laugh at you and dismiss your ideology?
Reading and understanding is the enemy of anarkiddy "thought".

That's so cute ;-3

invidualist anarchism is the cancer ruining libertarian socialism though

damn, the impotent little wannabe dictator really got triggered by facts

now let's look and laugh at how he belives that centrally planning the law of value one can abolish it

What we have to deal with here is a communist society, not as it has developed on its own foundations, but, on the contrary, just as it emerges from capitalist society; which is thus in every respect, economically, morally, and intellectually, still stamped with the birthmarks of the old society from whose womb it emerges. Accordingly, the individual producer receives back from society – after the deductions have been made – exactly what he gives to it. What he has given to it is his individual quantum of labor. For example, the social working day consists of the sum of the individual hours of work; the individual labor time of the individual producer is the part of the social working day contributed by him, his share in it. He receives a certificate from society that he has furnished such-and-such an amount of labor (after deducting his labor for the common funds); and with this certificate, he draws from the social stock of means of consumption as much as the same amount of labor cost. The same amount of labor which he has given to society in one form, he receives back in another.

Here, obviously, the same principle prevails as that which regulates the exchange of commodities, as far as this is exchange of equal values. Content and form are changed, because under the altered circumstances no one can give anything except his labor, and because, on the other hand, nothing can pass to the ownership of individuals, except individual means of consumption. But as far as the distribution of the latter among the individual producers is concerned, the same principle prevails as in the exchange of commodity equivalents: a given amount of labor in one form is exchanged for an equal amount of labor in another form.

Hence, equal right here is still in principle – bourgeois right, although principle and practice are no longer at loggerheads, while the exchange of equivalents in commodity exchange exists only on the average and not in the individual case.

In spite of this advance, this equal right is still constantly stigmatized by a bourgeois limitation. The right of the producers is proportional to the labor they supply; the equality consists in the fact that measurement is made with an equal standard, labor.

But one man is superior to another physically, or mentally, and supplies more labor in the same time, or can labor for a longer time; and labor, to serve as a measure, must be defined by its duration or intensity, otherwise it ceases to be a standard of measurement. This equal right is an unequal right for unequal labor. It recognizes no class differences, because everyone is only a worker like everyone else; but it tacitly recognizes unequal individual endowment, and thus productive capacity, as a natural muh privilege. It is, therefore, a right of inequality, in its content, like every right. Right, by its very nature, can consist only in the application of an equal standard; but unequal individuals (and they would not be different individuals if they were not unequal) are measurable only by an equal standard insofar as they are brought under an equal point of view, are taken from one definite side only – for instance, in the present case, are regarded only as workers and nothing more is seen in them, everything else being ignored. Further, one worker is married, another is not; one has more children than another, and so on and so forth. Thus, with an equal performance of labor, and hence an equal in the social consumption fund, one will in fact receive more than another, one will be richer than another, and so on. To avoid all these defects, right, instead of being equal, would have to be unequal.

But these defects are inevitable in the first phase of communist society as it is when it has just emerged after prolonged birth pangs from capitalist society. Right can never be higher than the economic structure of society and its cultural development conditioned thereby.

In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and therewith also the antithesis between mental and physical labor, has vanished; after labor has become not only a means of life but life's prime want; after the productive forces have also increased with the all-around development of the individual, and all the springs of co-operative wealth flow more abundantly – only then then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!

Oh my, the anarkiddy is getting serious as an anarkiddy can get :-)
Totally not salty af ;-)

butthurt he got meme'd on lel

Salt. :-)

Both the Leninhat and annil poster ITT need to leave Holla Forums.

as expected, if you want we can go back at making fun at how you belive "state capitalism" abolsihed the law of value and stablished societal production, just have your butthurt ointment at hand lel

Because I'm from former USSR republic. And even when the party of USSR became a bunch of careerist and opportunists it was better than current liberal capitalist market shithole with some amount of nazi faggots

someone post the pic of the spurdo anarchist and tankie calling each other names

I quoted it all, you didn't reply to any of these in substance. The only thing that resembles autistic screeching here is your obsession over the term "state capitalism" without even understanding what it means :-)
Triggered by the word capitalism. Hard.
This is just pathetic, boy. ;-)

delicious butthurt and tears, poor bottlicker couldn't deal with it and went straight back to namecalling, just as lenin wnet back to bourgeois firms, but with red banners lel

Triggered. Hard. Beyond assobliteration.

I know what you are, my state capitalist friend, but what am I?

:-)

No one, I think, in studying the question of the economic system of Russia, has denied its transitional character. Nor, I think, has any Communist denied that the term Soviet Socialist Republic implies the determination of the Soviet power to achieve the transition to socialism, and not that the existing economic system is recognised as a socialist order.

But what does the word “transition” mean? Does it not mean, as applied to an economy, that the present system contains elements, particles, fragments of both capitalism and socialism? Everyone will admit that it does. But not all who admit this take the trouble to consider what elements actually constitute the various socio-economic structures that exist in Russia at the present time. And this is the crux of the question.

Let us enumerate these elements:

(1)patriarchal, i.e., to a considerable extent natural, peasant farming;

(2)small commodity production (this includcs the majority of those peasants who sell their grain);

(3)private capitalism;

(4)state capitalism;

(5)socialism.

Russia is so vast and so varied that all these different types of socio-economic structures are intermingled. This is what constitutes the specific feature of the situation.

The question arises: What elements predominate? Clearly, in a small-peasant country, the petty-bourgeois element predominates and it must predominate, for the great majority—those working the land—are small commodity producers. The shell of state capitalism (grain monopoly, state-controlled entrepreneurs and traders, bourgeois co-operators) is pierced now in one place, now in another by profiteers, the chief object of profiteering being grain.

It is in this field that the main struggle is being waged. Between what elements is this struggle being waged if we are to speak in terms of economic categories such as “state capitalism”? Between the fourth and fifth in the order in which I have just enumerated them? Of course not. It is not state capitalism that is at war with socialism, but the petty bourgeoisie plus private capitalism fighting together against state capitalism and socialism. The petty bourgeoisie oppose every kind of state interference, accounting and control, whether it be state-capitalist or state-socialist. This is an unquestionable fact of reality whose misunderstanding lies at the root of many economic mistakes. The profiteer, the commercial racketeer, the disrupter of monopoly—these are our principal “internal” enemies, the enemies of the economic measures of the Soviet power. A hundred and twenty-five years ago it might have been excusable for the French petty bourgeoisie, the most ardent and sincere revolutionaries, to try to crush the profiteer by executing a few of the “chosen” and by making thunderous declarations. Today, however, the purely French approach to the question assumed by some Left Socialist-Revolutionaries can arouse nothing but disgust and revulsion in every politically conscious revolutionary. We know perfectly well that the economic basis of profiteering is both the small proprietors, who are exceptionally widespread in Russia, and private capitalism, of which every petty bourgeois is an agent. We know that the million tentacles of this petty-bourgeois octopus now and again encircle various sections of the workers, that instead of state monopoly, profiteering forces its way into every pore of our social and economic organism.

Those who fail to see this show by their blindness that they are slaves of petty-bourgeois prejudices. . . .

The petty bourgeoisie have money put away, the few thousands that they made during the war by “honest” and especially by dishonest means. They are the characteristic economic type, that is, the basis of profiteering and private capitalism. Money is a certificate entitling the possessor to receive social wealth; and a vast section of small proprietors, numbering millions, cling to this certificate and conceal it from the “state”. They do not believe in socialism or communism, and “mark time” until the proletarian storm blows over. Either we subordinate the petty bourgeoisie to our control and accounting (we can do this if we organise the poor, that is, the majority of the population or semi-proletarians, round the politically conscious proletarian vanguard), or they will overthrow our workers’ power as surely and as inevitably as the revolution was overthrown by the Napoleons and the Cavaignacs who sprang from this very soil of petty proprietorship. That is how the question stands. That is the only view we can take of the matter. . . .

The petty bourgeois who hoards his thousands is an enemy of state capitalism. He wants to employ these thousands just for himself, against the poor, in opposition to any kind of state control. And the sum total of these thousands, amounting to many thousands of millions, forms the base for profiteering, which undermines our socialist construction. Let us assume that a certain number of workers produce in a few days values equal to 1,000. Let us then assume that 200 of this total vanishes owing to petty profiteering, various kinds of embezzlement and the evasion by the small proprietors of Soviet decrees and regulations. Every politically conscious worker will say that if better order and organisation could be obtained at the price of 300 out of the 1,000 he would willingly give 300 instead of 200, for it will be quite easy under the Soviet power to reduce this “tribute” later on to, say, 100 or 50, once order and organisation are established and the petty-bourgeois disruption of state monopoly is completely overcome.

This simple illustration in figures, which I have deliberately simplified to the utmost in order to make it absolutely clear, explains the present correlation of state capitalism and socialism. The workers hold state power and have every legal opportunity of “taking” the whole thousand, without giving up a single kopek, except for socialist purposes. This legal opportunity, which rests upon the actual transition of power to the workers, is an element of socialism. But in many ways, the small-proprietary and private-capitalist element undermines this legal position, drags in profiteering and hinders the execution of Soviet decrees. State capitalism would be a gigantic step forward even if we paid more than we are paying at present (I took the numerical example deliberately to bring this out more sharply), because it is worth paying for “tuition”, because it is useful for the workers, because victory over disorder, economic ruin and laxity is the most important thing, because the continuation of the anarchy of small ownership is the greatest, the most serious danger, and it will certainly be our ruin (unless we overcome it), whereas not only will the payment of a heavier tribute to state capitalism not ruin us, it will lead us to socialism by the surest road. When the working class has learned how to defend the state system against the anarchy of small ownership, when it has learned to organise large-scale production on a national scale along state-capitalist lines, it will hold, if I may use the expression, all the trump cards, and the consolidation of socialism will be assured.

In the first place economically state capitalism is immeasurably superior to our present economic system.

In the second place there is nothing terrible in it for the Soviet power, for the Soviet state is a state in which the power of the workers and thc poor is assured. . . .

To make things even clearer, let us first of all take the most concrete example of state capitalism. Everybody knows what this example is. It is Germany. Here we have “the last word” in modern large-scale capitalist engineering and planned organisation, subordinated to Junker-bourgeois imperialism. Cross out the words in italics, and in place of the militarist, Junker, bourgeois, imperialist state put also a state, but of a different social type, of a different class content—a Soviet state, that is, a proletarian state, and you will have the sum total of the conditions necessary for socialism.

Socialism is inconceivable without large-scale capitalist engineering based on the latest discoveries of modern science. It is inconceivable without planned state organisation which keeps tens of millions of people to the strictest observance of a unified standard in production and distribution. We Marxists have always spoken of this, and it is not worth while wasting two seconds talking to people who do not understand even this (anarchists and a good half of the Left Socialist-Revolutionaries).

At the same time socialism is inconceivable unless the proletariat is the ruler of the state. This also is ABC. And history (which nobody, except Menshevik blockheads of the first order, ever expected to bring about “complete” socialism smoothly, gently, easily and simply) has taken such a peculiar course that it has given birth in 1918 to two unconnected halves of socialism existing side by side like two future chickens in the single shell of international imperialism. In 1918, Germany and Russia had become the most striking embodiment of the material realisation of the economic, the productive and the socio-economic conditions for socialism, on the one hand, and the political conditions, on the other.

A victorious proletarian revolution in Germany would immediately and very easily smash any shell of imperialism (which unfortunately is made of the best steel, and hence cannot be broken by the efforts of any chicken) and would bring about the victory of world socialism for certain, without any difficulty, or with only slight difficulty—if, of course, by “difficulty” we mean difficulty on a world historical scale, and not in the parochial philistine sense.

While the revolution in Germany is still slow in “coming forth”, our task is to study the state capitalism of the Germans, to spare no effort in copying it and not shrink from adopting dictatorial methods to hasten the copying of Western culture by barbarian Russia, without hesitating to use barbarous methods in fighting barbarism. If there are anarchists and Left Soeialist-Revolutionaries (I recall offhand the speeches of Karelin and Ghe at the meeting of the Central Executive Committee) who indulge in Karelin-like reflections and say that it is unbecoming for us revolutionaries to “take lessons” from German imperialism, there is only one thing we can say in reply: the revolution that took these people seriously would perish irrevocably (and deservedly).

kek kek kek!!

At present petty-bourgeois capitalism prevails in Russia, and it is one and the same road that leads from it to both large-scale state capitalism and to socialism, through one and the same intermediary station called “national accounting and control of production and distribution”. Those who fail to understand this are committing an un pardonable mistake in economics. Either they do not know the facts of life, do not see what actually exists and are unable to look the truth in the face, or they confine themselves to abstractly comparing “socialism” with “capitalism” and fail to study the concrete forms and stages of the transition that is taking place in our country.

Let it be said in parenthesis that this is the very theoretical mistake which misled the best people in the Novaya Zhizn and Vperyod[2] camp. The worst and the mediocre of these, owing to their stupidity and spinelessness, tag along behind the bourgeoisie, of whom they stand in awe; the best of them have failed to understand that it was not without reason that the teachers of socialism spoke of a whole period of transition from capitalism to socialism and emphasised the “prolonged birth pangs” of the new society.[3] And this new society is again an abstraction which can come into being only by passing through a series of varied, imperfect and concrete attempts to create this or that socialist state.

It is because Russia cannot advance from the economic situation now existing-here without traversing the ground which is common to state capitalism and to socialism (national accounting and control) that the attempt to frighten others as well as themselves with “evolution towards state capitalism” is utter theoretical nonsense. This is letting one’s thoughts wander away from the true road of “evolution”, and failing to understand what this road is. In practice, it is equivalent to pulling us back to small proprietary capitalism.

In order to convince the reader that this is not the first time I have given this “high” appreciation of state capitalism and that I gave it before the Bolsheviks seized power, I take the liberty of quoting the following passage from my pamphlet, The Impending Catastrophe and How To Combat It, written in September 1917.

“Try to substitute for the Junker-capitalist state, for the landowner-capitalist state, a revolutionary-democratic state, i.e., a state which in a revolutionary way abolishes all muh privileges and does not fear to introduce the fullest democracy in a revolutionary way. You will find that, given a really revolutionary-democratic state, state-monopoly capitalism inevitably and unavoidably implies a step . . . towards socialism. . . .

“For socialism is merely the next step forward from state-capitalist monopoly. . . .

“State-monopoly capitalism is a complete material preparation for socialism, the threshold of socialism, a rung on the ladder of history between which and the rung called socialism there are no intermediate rungs” (pp. 27 and 28).

Please note that this was written when Kerensky was in power, that we are discussing not the dictatorship of the proletariat, not the socialist state, but the “revolutionary democratic” state. Is it not clear that the higher we stand on this political ladder, the more completely we incorporate the socialist state and the dictatorship of the proletariat in the Soviets, the less ought we to fear “state capitalism”? Is it not clear that from the material, economic and productive point of view, we are not yet on the “threshold” of socialism? Is it not clear that we cannot pass through the door of socialism without crossing the “threshold” we have not yet reached? . . .

The following is also extremely instructive.

When we argued with Comrade Bukharin in the Central Executive Committee, he declared, among other things, that on the question of high salaries for specialists “they” were “to the right of Lenin”, for in this case “they” saw no deviation from principle, bearing in mind Marx’s words that under certain conditions it is more expedient for the working class to “buy out the whole lot of them[4] (namely, the whole lot of capitalists, i.e., to buy from the bourgeoisie the land, factories, works and other means of production).

That is a very interesting statement. . . .

Let us consider Marx’s idea carefully.

Marx was talking about the Britain of the seventies of the last century, about the culminating point in the development of pre-monopoly capitalism. At that time Britain was a country in which militarism and bureaucracy were less pronounced than in any other, a country in which there was the greatest possibility of a “peaceful” victory for socialism in the sense of the workers “buying out” the bourgeoisie. And Marx said that under certain conditions the workers would certainly not refuse to buy out the bourgeoisie. Marx did not commit himself, or the future leaders of the socialist revolution, to matters of form, to ways and means of bringing about the revolution. He understood perfectly well that a vast number of new problems would arise, that the whole situation would change in the course of the revolution, and that the situation would change radically and often in the course of the revolution.

Well, and what about Soviet Russia? Is it not clear that after the seizure of power by the proletariat and after the crushing of the exploiters’ armed resistance and sabotage—certain conditions prevail which correspond to those which might have existed in Britain half a century ago had a peaceful transition to socialism begun there? The subordination of the capitalists to the workers in Britain would have been assured at that time owing to the following circumstances: (1) the absolute preponderance of workers, of proletarians, in the population owing to the absence of a peasantry (in Britain in the seventies there where signs that gave hope of an extremely rapid spread of socialism among agricultural labourers); (2) the excellent organisation of the proletariat in trade unions (Britain was at that time the leading country in the world in this respect); (3) the comparatively high level of culture of the proletariat, which had been trained by centuries of development of political liberty; (4) the old habit of the well-organised British capitalists of settling political and economic questions by compromise—at that time the British capitalists were better organised than the capitalists of any country in the world (this superiority has now passed to Germany). These were the circumstances which at the time gave rise to the idea that the peaceful subjugation of the British capitalists by the workers was possible.

In our country, at the present time, this subjugation is assured by certain premises of fundamental significance (the victory in October and the suppression, from October to February, of the capitalists’ armed resistance and sabotage). But instead of the absolute preponderance of workers, of proletarians, in the population, and instead of a high degree of organisation among them, the important factor of victory in Russia was the support the proletarians received from the poor peasants and those who had experienced sudden ruin. Finally, we have neither a high degree of culture nor the habit of compromise. If these concrete conditions are carefully considered, it will become clear that we now can and ought to employ a combination of two methods. On the one hand, we must ruthlessly suppress the uncultured capitalists who refuse to have anything to do with “state capitalism” or to consider any form of compromise, and who continue by means of profiteering, by bribing the poor peasants, etc., to hinder the realisation of the measures taken by the Soviets. On the other hand, we must use the method of compromise, or of buying out the cultured capitalists who agree to “state capitalism”, who are capable of putting it into practice and who are useful to the proletariat as intelligent and experienced organisers of the largest types of enterprises, which actually supply products to tens of millions of people.

Bukharin is an extremely well-read Marxist economist. He therefore remembered that Marx was profoundly right when he taught the workers the importance of preserving the organisation of large-scale production, precisely for the purpose of facilitating the transition to socialism. Marx taught that (as an exception, and Britain was then an exception) the idea was conceivable of paying the capitalists well, of buying them out, if the circumstances were such as to compel the capitalists to submit peacefully and to come over to socialism in a cultured and organised fashion, provided they were paid well.

But Bukharin went astray because he did not go deep enough into the specific features of the situation in Russia at the present time—an exceptional situation when we, the Russian proletariat, are in advance of any Britain or any Germany as regards political system, as regards the strength of the workers’ political power, but are behind the most backward West-European country as regards organising a good state capitalism, as regards our level of culture and the degree of material and productive preparedness for the “introduction” of socialism. Is it not clear that the specific nature of the present situation creates the need for a specific type of “buying out” operation which the workers must offer to the most cultured, the most talented, the most capable organisers among the capitalists who are ready to enter the service of the Soviet power and to help honestly in organising “state” production on the largest possible scale? Is it not clear that in this specific situation we must make every effort to avoid two mistakes, both of which are of a petty-bourgeois nature? On the one hand, it would be a fatal mistake to declare that since there is a discrepancy between our economic “forces” and our political strength, it “follows” that we should not have seized power. Such an argument can be advanced only by a “man in a muffler”, who forgets that there will always be such a “discrepancy”, that it always exists in the development of nature as well as in the development of society, that only by a series of attempts—each of which, taken by itself, will be one-sided and will suffer from certain inconsistencies—will complete socialism be created by the revolutionary co-operation of the proletarians of all countries.

On the other hand, it would be an obvious mistake to give free rein to ranters and phrase-mongers who allow themselves to be carried away by the “dazzling” revolutionary spirit, but who are incapable of sustained, thoughtful and deliberate revolutionary work which takes into account the most difficult stages of transition.

Fortunately, the history of the development of revolutionary parties and of the struggle that Bolshevism waged against them has left us a heritage of sharply defined types, of which the Left Socialist-Revolutionaries and anarchists are striking examples of bad revolutionaries. They are now shouting hysterically, choking and shouting themselves hoarse, against the “compromise” of the “Right Bolsheviks”. But they are incapable of understanding what is bad in “compromise”, and why “compromise” has been justly condemned by history and the course of the revolution.

Compromise in Kerensky’s time meant the surrender of power to the imperialist bourgeoisie, and the question of power is the fundamental question of every revolution. Compromise by a section of the Bolsheviks in October November 1917 either meant that they feared the proletariat seizing power or wished to share power equally, not only with “unreliable fellow-travellers” like the Left Socialist Revolutionaries, but also with enemies, with the Chernovists and the Mensheviks. The latter would inevitably have hindered us in fundamental matters, such as the dissolution of the Constituent Assembly, the ruthless suppression of the Bogayevskys, the universal setting up of the Soviet institutions, and in every act of confiscation.

Now power has been seized, retained and consolidated in the hands of a single party, the party of the proletariat, even without the “unreliable fellow-travellers”. To speak of compromise at the present time when there is no question, and can be none, of sharing power, of renouncing the dictatorship of the proletariat over the bourgeoisie, is merely to repeat, parrot-fashion, words which have been learned by heart but not understood. To describe as “compromise” the fact that, having arrived at a situation when we can and must rule the country, we try to win over to our side, not grudging the cost, the most efficient people capitalism has trained and to take them into our service against small proprietary disintegration, reveals a total incapacity to think about the economic tasks of socialist construction.

Tax In Kind, Freedom To Trade And Concessions

In the arguments of 1918 quoted above there are a number of mistakes as regards the periods of time involved. These turned out to be longer than was anticipated at that time. That is not surprising. But the basic elements of our economy have remained the same. In a very large number of cases the peasant “poor” (proletarians and semi-proletarians) have become middle peasants. This has caused an increase in the small-proprietor, petty-bourgeois “element”. The Civil War of 1918-20 aggravated the havoc in the country, retarded the restoration of its productive forces, and bled the proletariat more than any other class. To this was added the 1920 crop failure, the fodder sbortage and the loss of cattle, which still further retarded the rehabilitation of transport and industry, because, among other things, it interfered with the employment of peasants’ horses for carting wood, our main type of fuel.

As a result, the political situation in the spring of 1921 was such that immediate, very resolute and urgent measures had to be taken to improve the condition of the peasants and to increase their productive forces.

Why the peasants and not the workers?

Because you need grain and fuel to improve the condition of the workers. This is the biggest “hitch” at the present time, from the standpoint of the economy as a whole. For it is impossible to increase the production and collection of grain and the storage and delivery of fuel except by improving the condition of the peasantry, and raising their productive forces. We must start with the peasantry. Those who fail to understand this, and think this putting the peasantry in the forefront is “renunciation” of the dictatorship of the proletariat, or something like that, simply do not stop to think, and allow themselves to be swayed by the power of words. The dictatorship of the proletariat is the direction of policy by the proletariat. The proletariat, as the leading and ruling class, must be able to direct policy in such a way as to solve first the most urgent and “vexed” problem. The most urgent thing at the present time is to take measures that will immediately increase the productive forces of peasant farming. Only in this way will it be possible to improve the condition of the workers, strengthen the alliance between the workers and peasants, and consolidate the dictatorship of the proletariat. The proletarian or representative of the proletariat who refused to improve the condition of the workers in this way would in fact prove himself to be an accomplice of the whiteguards and the capitalists; to refuse to do it in this way means putting the craft interests of the workers above their class interests, and sacrificing the interests of the whole of the working class, its dictatorship, its alliance with the peasantry against the landowners and capitalists, and its leading role in the struggle for the emancipation of labour from the yoke of capital, for the sake of an immediate, short-term and partial advantage for the workers.

Thus, the first thing we need is immediate and serious measures to raise the productive forces of the peasantry.

This cannot be done without making important changes in our food policy. One such change was the replacement of the surplus appropriation system by the tax in kind, which implies a free market, at least in local economic exchange, after the tax has been paid.

What is the essence of this change?

Wrong ideas on this point are widespread. They are due mainly to the fact that no attempt is being made to study the meaning of the transition or to determine its implications, it being assumed that the change is from communism in general to the bourgeois system in general. To counteract this mistake, one has to refer to what was said in May 1918.

The tax in kind is one of the forms of transition from that peculiar War Communism, which was forced on us by extreme want, ruin and war, to regular socialist exchange of products. The latter, in its turn, is one of the forms of transition from socialism, with the peculiar features due to the predominantly small-peasant population, to communism.

Under this peculiar War Communism we actually took from the peasant all his surpluses—and sometimes even a part of his necessaries—to meet the requirements of the army and sustain the workers. Most of it we took on loan, for paper money. But for that, we would not have beaten the landowners and capitalists in a ruined small-peasant country. The fact that we did (in spite of the help our exploiters got from the most powerful countries of the world) shows not only the miracles of heroism the workers and peasants can perform in the struggle for their emancipation; it also shows that when the Mensheviks, Socialist-Revolutionaries and Kautsky and Co. blamed us for this War Communism they were acting as lackeys of the bourgeoisie. We deserve credit for it.

Just how much credit is a fact of equal importance. It was the war and the ruin that forced us into War Communism. It was not, and could not be, a policy that corresponded to the economic tasks of the proletariat. It was a makeshift. The correct policy of the proletariat exercising its dictatorship in a small-peasant country is to obtain grain in exchange for the manufactured goods the peasant needs. That is the only kind of food policy that corresponds to the tasks of the proletariat, and can strengthen the foundations of socialism and lead to its complete victory.

The tax in kind is a transition to this policy. We are still so ruined and crushed by the burden of war (which was on but yesterday and could break out anew tomorrow, owing to the rapacity and malice of the capitalists) that we cannot give the peasant manufactured goods in return for all the grain we need. Being aware of this, we are introducing the tax in kind, that is, we shall take the minimum of grain we require (for the army and the workers) in the form of a tax and obtain the rest in exchange for manufactured goods.

There is something else we must not forget. Our poverty and ruin are so great that we cannot restore large-scale socialist state industry at one stroke. This can be done with large stocks of grain and fuel in the big industrial centres, replacement of worn-out machinery, and so on. Experience has convinced us that this cannot be done at one stroke, and we know that after the ruinous imperialist war even the wealthiest and most advanced countries will be able to solve this problem only over a fairly long period of years. Hence, it is necessary, to a certain extent, to help to restore small industry, which does not demand of the state machines, large stocks of raw material, fuel and food, and which can immediately render some assistance to peasant farming and increase its productive forces right away.

What is to be the effect of all this?

It is the revival of the petty bourgeoisie and of capitalism on the basis of some freedom of trade (if only local). That much is certain and it is ridiculous to shut our eyes to it.

Is it necessary? Can it be justified? Is it not dangerous?

Many such questions are being asked, and most are merely evidence of simple-mindedness, to put it mildly.

Look at my May 1918 definition of the clements (constituent parts) of the various socio-economic structures in our economy. No one can deny the existence of all these five stages (or constituent parts), of the five forms of economy—from the patriarchal, i.e., semi-barbarian, to the socialist system. That the small-peasant “structure”, partly patriarchal, partly petty bourgeois, predominates in a small-peasant country is self-evident. It is an incontrovertible truth, elementary to political economy, which even the layman’s everyday experience will confirm, that once you have exchange the small economy is bound to develop the petty-bourgeois-capitalist way.

What is the policy the socialist proletariat can pursue in the face of this economic reality? Is it to give the small peasant all he needs of the goods produced by large-scale socialist industries in exchange for his grain and raw materials? This would be the most desirable and “correct” policy—and we have started on it. But we cannot supply all the goods, very far from it; nor shall we be able to do so very soon—at all events not until we complete the first stage of the electrification of the whole country. What is to be done? One way is to try to prohibit entirely, to put the lock on all development of private, non-state exchange, i.e., trade, i.e., capitalism, which is inevitable with millions of small producers. But such a policy would be foolish and suicidal for the party that tried to apply it. It would be foolish because it is economically impossible. It would be suicidal because the party that tried to apply it would meet with inevitable disaster. Let us admit it: some Communists have sinned “in thought, word and deed” by adopting just such a policy. We shall try to rectify these mistakes, and this must be done without fail, otherwise things will come to a very sorry state.

The alternative (and this is the only sensible and the last possible policy) is not to try to prohibit or put the lock on the development of capitalism, but to channel it into state capitalism. This is economically possible, for state capitalism exists—in varying form and degree—wherever there are elements of unrestricted trade and capitalism in general.

Can the Soviet state and the dictatorship of the proletariat be combined with state capitalism? Are they compatible?

Of course they are. This is exactly what I argued in May 1918. I hope I had proved it then. I had also proved that state capitalism is a step forward compared with the small proprietor (both small-patriarchal and petty-bourgeois) element. Those who compare state capitalism only with socialism commit a host of mistakes, for in the present political and economic circumstances it is essential to compare state capitalism also with petty-bourgeois production.

The whole problem—in theoretical and practical terms—is to find the correct methods of directing the development of capitalism (which is to some extent and for some time inevitable) into the channels of state capitalism, and to determine how we are to hedge it about with conditions to ensure its transformation into socialism in the near future.

In order to approach the solution of this problem we must first of all picture to ourselves as distinctly as possible what state capitalism will and can be in practice inside the Soviet system and within the framework of the Soviet state.

Concessions are the simplest example of how the Soviet government directs the development of capitalism into the channels of state capitalism and “implants” state capitalism. We all agree now that concessions are necessary, but have we all thought about the implications? What are concessions under the Soviet system, viewed in the light of the above-mentioned forms of economy and their interrelations? They are an agreement, an alliance, a bloc between the Soviet, i.e., proletarian, state power and state capitalism against the small-proprietor (patriarchal and petty-bourgeois) element. The concessionaire is a capitalist. He conducts his business on capitalist lines, for profit, and is willing to enter into an agreement with the proletarian government in order to obtain superprofits or raw materials which he cannot otherwise obtain, or can obtain only with great difficulty. Soviet power gains by the development of the productive forces, and by securing an increased quantity of goods immediately, or within a very short period. We have, say, a hundred oilfields, mines and forest tracts. We cannot develop all of them for we lack the machines, the food and the transport. This is also why we are doing next to nothing to develop the other territories. Owing to the insufficient development of the large enterprises the small-proprietor element is more pronounced in all its forms, and this is reflected in the deterioration of the surrounding (and later the whole of) peasant farming, the disruption of its productive forces, the decline in its confidence in the Soviet power, pilfering and widespread petty (the most dangerous) profiteering, etc. By “implanting” state capitalism in the form of concessions, the Soviet government strengthens large-scale production as against petty production, advanced production as against backward production, and machine production as against hand production. It also obtains a larger quantity of the products of large-scale industry (its share of the output), and strengthens state regulated economic relations as against the anarchy of petty-bourgeois relations. The moderate and cautious application of the concessions policy will undoubtedly help us quickly to improve (to a modest extent) the state of industry and the condition of the workers and peasants. We shall, of course, have all this at the price of certain sacrifices and the surrender to the capitalist of many millions of poods of very valuable products. The scale and the conditions under which concessions cease to be a danger and are turned to our advantage depend on the relation of forces and are decided in the struggle, for concessions are also a form of struggle, and are a continuation of the class struggle in another form, and in no circumstances are they a substitution of class peace for class war. Practice will determine the methods of struggle.

Compared with other forms of state capitalism within the Soviet system, concessions are perhaps the most simple and clear-cut form of state capitalism. It involves a formal written agreement with the most civilised, advanced, West European capitalism. We know exactly what our gains and our losses, our rights and obligations are. We know exactly the term for which the concession is granted. We know the terms of redemption before the expiry of the agreement if it provides for such redemption. We pay a certain “tribute” to world capitalism; we “ransom” ourselves under certain arrangements, thereby immediately stabilising the Soviet power and improving our economic conditions. The whole difficulty with concessions is giving the proper consideration and appraisal of all the circumstances when concluding a concession agreement, and then seeing that it is fulfilled. Difficulties there certainly are, and mistakes will probably be inevitable at the outset. But these are minor difficulties compared with the other problems of the social revolution and, in particular, with the difficulties arising from other forms of developing, permitting and implanting state capitalism.

not even going to bother quoting your posts lel

The most important task that confronts all Party and Soviet workers in connection with the introduction of the tax in kind is to apply the principles of the “concessions” policy (i.e., a policy that is similar to “concession” state capitalism) to the other forms of capitalism—unrestricted trade, local exchange, etc.

Take the co-operatives. It is not surprising that the tax in kind decree immediately necessitated a revision of the regulations governing the co-operatives and a certain extension of their “freedom” and rights. The co-operatives are also a form of state capitalism, but a less simple one; its outline is less distinct, it is more intricate and therefore creates greater practical difficulties for the government. The small commodity producers’ co-operatives (and it is these, and not the workers’ co-operatives, that we are discussing as the predominant and typical form in a small-peasant country) inevitably give rise to petty-bourgeois, capitalist relations, facilitate their development, push the small capitalists into the foreground and benefit them most. It cannot be otherwise, since the small proprietors predominate, and exchange is necessary and possible. In Russia’s present conditions, freedom and rights for the co-operative societies mean freedom and rights for capitalism. It would be stupid or criminal to close our eyes to this obvious truth.

But, unlike private capitalism, “co-operative” capitalism under the Soviet system is a variety of state capitalism, and as such it is advantageous and useful for us at the present time—in certain measure, of course. Since the tax in kind means the free sale of surplus grain (over and above that taken in the form of the tax), we must exert every effort to direct this development of capitalism—for a free market is development of capitalism—into the channels of co-operative capitalism. It resembles state capitalism in that it facilitates accounting, control, supervision and the establishment of contractual relations between the state (in this case the Soviet state) and the capitalist. Co-operative trade is more advantageous and useful than private trade not only for the above-mentioned reasons, but also because it facilitates the association and organisation of millions of people, and eventually of the entire population, and this in its turn is an enormous gain from the standpoint of the subsequent transition from state capitalism to socialism.

Let us make a comparison of concessions and co-operatives as forms of state capitalism. Concessions are based on large-scale machine industry; co-operatives are based on small, handicraft, and partly even on patriarchal industry. Each concession agreement affects one capitalist, firm, syndicate, cartel or trust. Co-operative societies embrace many thousands and even millions of small proprietors. Concessions allow and even imply a definite agreement for a specified period. Co-operative societies allow of neither. It is much easier to repeal the law on the co-operatives than to annul a concession agreement, but the annulment of an agreement means a sudden rupture of the practical relations of economic alliance, or economic coexistence, with the capitalist, whereas the repeal of the law on the co-operatives, or any law, for that matter, does not immediately break off the practical coexistence of Soviet power and the small capitalists, nor, in general, is it able to break off the actual economic relations. It is easy to “keep an eye” on a concessionaire but not on the co-operators. The transition from concessions to socialism is a transition from one form of large-scale production to another. The transition from small-proprietor co-operatives to socialism is a transition from small to large-scale production, i.e., it is more complicated, but, if successful, is capable of embracing wider masses of the population, and pulling up the deeper and more tenacious roots of the old, pre-socialist and even pre-capitalist relations, which most stubbornly resist all “innovations”. The concessions policy, if successful, will give us a few model—compared with our own—large enterprises built on the level of modern advanced capitalism. After a few decades these enterprises will revert to us in their entirety. The co-operative policy, if successful, will result in raising the small economy and in facilitating its transition, within an indefinite period, to large-scale production on the basis of voluntary association.

...

Take a third form of state capitalism. The state enlists the capitalist as a merchant and pays him a definite commission on the sale of state goods and on the purchase of the produce of the small producer. A fourth form: the state leases to the capitalist entrepreneur an industrial establishment, oilfields, forest tracts, land, etc., which belong to the state, the lease being very similar to a concession agreement. We make no mention of, we give no thought or notice to, these two latter forms of state capitalism, not because we are strong and clever but because we are weak and foolish. We are afraid to look the “vulgar truth” squarely in the face, and too often yield to “exalting deception’’.[5] We keep repeating that “we” are passing from capitalism to socialism, but do not bother to obtain a distinct picture of the “we”. To keep this picture clear we must constantly have in mind the whole list—without any exception—of the constituent parts of our national economy, of all its diverse forms that I gave in my article of May 5, 1918. “We”, the vanguard, the advanced contingent of the proletariat, are passing directly to socialism; but the advanced contingent is only a small part of the whole of the proletariat while the latter, in its turn, is only a small part of the whole population. If “we” are successfully to solve the problem of our immediate transition to socialism, we must understand what intermediary paths, methods, means and instruments are required for the transition from pre-capitalist relations to socialism. That is the whole point.

Look at the map of the R.S.F.S.R. There is room for dozens of large civilised states in those vast areas which lie to the north of Vologda, the south-east of Rostov-on-Don and Saratov, the south of Orenburg and Omsk, and the north of Tomsk. They are a realm of patriarchalism, and semi- and downright barbarism. And what about the peasant backwoods of the rest of Russia, where scores of versts of country track, or rather of trackless country, lie between the villages and the railways, i.e., the material link with the big cities, large-scale industry, capitalism and culture? Isn’t that also an area of wholesale patriarchalism, Oblomovism[6] and semi-barbarism?

Is an immediate transition to socialism from the state of affairs predominating in Russia conceivable? Yes, it is, to a certain degree, but on one condition, the precise nature of which we now know thanks to a great piece of scientific work[7] that has been completed. It is electrification. If we construct scores of district electric power stations (we now know where and how these can and should be constructed), and transmit electric power to every village, if we obtain a sufficient number of electric motors and other machinery, we shall not need, or shall hardly need, any transition stages or intermediary links between patriarchalism and socialism. But we know perfectly well that it will take at least ten years only to complete the first stage of this “one” condition; this period can be conceivably reduced only if the proletarian revolution is victorious in such countries as Britain, Germany or the U.S.A.

Over the next few years we must learn to think of the intermediary links that can facilitate the transition from patriarchalism and small production to socialism. “We” continue saying now and again that “capitalism is a bane and socialism is a boon”. But such an argument is wrong, because it fails to take into account the aggregate of the existing economic forms and singles out only two of them.

Capitalism is a bane compared with socialism. Capitalism is a boon compared with medievalism, small production, and the evils of bureaucracy which spring from the dispersal of the small producers. Inasmuch as we are as yet unable to pass directly from small production to socialism, some capitalism is inevitable as the elemental product of small production and exchange; so that we must utilise capitalism (particularly by directing it into the channels of state capitalism) as the intermediary link between small production and socialism, as a means, a path, and a method of increasing the productive forces.

Look at the economic aspect of the evils of bureaucracy. We see nothing of them on May 5, 1918. Six months after the October Revolution, with the old bureaucratic apparatus smashed from top to bottom, we feel none of its evils.

A year later, the Eighth Congress of the Russian Communist Party (March 18-23, 1919)[8] adopted a new Party Programme in which we spoke forthrightly of “a partial revival of bureaucracy within the Soviet system “—not fearing to admit the evil, but desiring to reveal, expose and pillory it and to stimulate thought, will, energy and action to combat it.

Two years later, in the spring of 1921, after the Eighth Congress of Soviets (December 1920), which discussed the evils of bureaucracy, and after the Tenth Congress of the Russian Communist Party (March 1921), which summed up the controversies closely connected with an analysis of these evils, we find them even more distinct and sinister. What are their economic roots? They are mostly of a dual character: on the one hand, a developed bourgeoisie needs a bureaucratic apparatus, primarily a military apparatus, and then a judiciary, etc., to use against the revolutionary movement of the workers (and partly of the peasants). That is something we have not got. Ours are class courts directed against the bourgeoisie. Ours is a class army directed against the bourgeoisie. The evils of bureaucracy are not in the army, but in the institutions serving it. In our country bureaucratic practices have different economic roots, namely, the atomised and scattered state of the small producer with his poverty, illiteracy, lack of culture, the absence of roads and exchange between agriculture and industry, the absence of connection and interaction between them. This is largely the result of the Civil War. We could not restore industry when we were blockaded, besieged on all sides, cut off from the whole world and later from the grain-bearing South, Siberia, and the coalfields. We could not afford to hesitate in introducing War Communism, or daring to go to the most desperate extremes: to save the workers’ and peasants’ rule we had to suffer an existence of semi-starvation and worse than semi-starvation, but to hold on at all costs, in spite of unprecedented ruin and the absence of economic intercourse. We did not allow ourselves to be frightened, as the Socialist-Revolutionaries and Mensheviks did (who, in fact, followed the bourgeoisie largely because they were scared). But the factor that was crucial to victory in a blockaded country—a besieged fortress—revealed its negative side by the spring of 1921, just when the last of the whiteguard forces were finally driven from the territory of the R.S.F.S.R. In the besieged fortress, it was possible and imperative to “lock up” all exchange; with the masses displaying extraordinary heroism this could be borne for three years. After that, the ruin of the small producer increased, and the restoration of large-scale in dustry was further delayed, and postponed. Bureaucratic practices, as a legacy of the “siege” and the superstructure built over the isolated and downtrodden state of the small producer, fully revealed themselves.

We must learn to admit an evil fearlessly in order to combat it the more firmly, in order to start from scratch again and again; we shall have to do this many a time in every sphere of our activity, finish what was left undone and choose different approaches to the problem. In view of the obvious delay in the restoration of large-scale industry, the “locking up” of exchange between industry and agriculture has become intolerable. Consequently, we must concentrate on what we can do: restoring small industry, helping things from that end, propping up the side of the structure that has been half-demolished by the war and blockade. We must do everything possible to develop trade at all costs, without being afraid of capitalism, because the limits we have put to it (the expropriation of the landowners and of the bourgeoisie in the economy, the rule of the workers and peasants in politics) are sufficiently narrow and “moderate”. This is the fundamental idea and economic significance of the tax in kind.

All Party and Soviet workers must concentrate their efforts and attention on generating the utmost local initiative in economic development—in the gubernias, still more in the uyezds, still more in the volosts and villages—for the special purpose of immediately improving peasant farming, even if by “small” means, on a small scale, helping it by developing small local industry. The integrated state economic plan demands that this should become the focus of concern and “priority” effort. Some improvement here, closest to the broadest and deepest “foundation”, will permit of the speediest transition to a more vigorous and successful restoration of large-scale industry.

Hitherto the food supply worker has known only one fundamental instruction: collect 100 per cent of the grain appropriations. Now he has another instruction: collect 100 per cent of the tax in the shortest possible time and then collect another 100 per cent in exchange for the goods of large-scale and small industry. Those who collect 75 per cent of the tax and 75 per cent (of the second hundred) in exchange for the goods of large scale and small industry will be doing more useful work of national importance than those who collect 100 per cent of the tax and 55 per cent (of the second hundred) by means of exchange. The task of the food supply worker now becomes more complicated. On the one hand, it is a fiscal task: collect the tax as quickly and as efficiently as possible. On the other hand, it is a general economic task: try to direct the co-operatives, assist small industry, develop local initiative in such a way as to increase the exchange between agriculture and industry and put it on a sound basis. Our bureaucratic practices prove that we are still doing a very bad job of it. We must not be afraid to admit that in this respect we still have a great deal to learn from the capitalist. We shall compare the practical experience of the various gubernias, uyezds, volosts and villages: in one place private capitalists, big and small, have achieved so much; those are their approximate profits. That is the tribute, the fee, we have to pay for the “schooling”. We shall not mind paying for it if we learn a thing or two. That much has been achieved in a neighbouring locality through co-operation. Those are the profits of the co-operatives. And in a third place, that much has been achieved by purely state and communist methods (for the present, this third case will be a rare exception).

It should be the primary task of every regional economic centre and economic conference of the gubernia executive committees immediately to organise various experiments, or systems of “exchange” for the surplus stocks remaining after the tax in kind has been paid. In a few months’ time practical results must be obtained for comparison and study. Local or imported salt; paraffin oil from the nearest town; the handicraft wood-working industry; handicrafts using local raw materials and producing certain, perhaps not very important, but necessary and useful, articles for the peasants; “green coal” (the utilisation of small local water power resources for electrification), and so on and so forth—all this must be brought into play in order to stimulate exchange between industry and agriculture at all costs. Those who achieve the best results in this sphere, even by means of private capitalism, even without the co-operatives, or without directly transforming this capitalism into state capitalism, will do more for the cause of socialist construction in Russia than those who “ponder over” the purity of communism, draw up regulations, rules and instructions for state capitalism and the co-operatives, but do nothing practical to stimulate trade.

Isn ‘t it paradoxical that private capital should be helping socialism?

Not at all. It is, indeed, an irrefutable economic fact. Since this is a small-peasant country with transport in an extreme state of dislocation, a country emerging from war and blockade under the political guidance of the proletariat—which controls the transport system and large-scale industry—it inevitably follows, first, that at the present moment local exchange acquires first-class significance, and, second, that there is a possibility of assisting socialism by means of private capitalism (not to speak of state capitalism).

Let’s not quibble about words. We still have too much of that sort of thing. We must have more variety in practical experience and make a wider study of it. In certain circumstances, the exemplary organisation of local work, even on the smallest scale, is of far greater national importance thanmany branches of central state work. These are precisely the circumstances now prevailing in peasant farming in general, and in regard to the exchange of the surplus products of agriculture for industrial goods in particular. Exemplary organisation in this respect, even in a single volost, is of far greater national importance than the “exemplary” improvement of the central apparatus of any People Commissariat; over the past three and a half years our central apparatus has been built up to such an extent that it has managed to acquire a certain amount of harmful routine; we cannot improve it quickly to any extent, we do not know how to do it. Assistance in the work of radically improving it, securing an influx of fresh forces, combating bureaucratic practices effectively and overcoming this harmful routine must come from the localities and the lower ranks, with the model organisation of a ‘’complex”, even if on a small scale. I say “complex”, meaning not just one farm, one branch of industry, or one factory, but a totality of economic relations, a totality of economic exchange, even if only in a small locality.

Those of us who are doomed to remain at work in the centre will continue the task of improving the apparatus and purging it of bureaucratic evils, even if only on a modest and immediately achievable scale. But the greatest assistance in this task is coming, and will come, from the localities. Generally speaking, as far as I can observe, things are better in the localities than at the centre; and this is understandable, for, naturally, the evils of bureaucracy are concentrated at the centre. In this respect, Moscow cannot but be the worst city, and in general the worst “locality”, in the Republic. In the localities we have deviations from the average to the good and the bad sides, the latter being less frequent than the former. The deviations towards the bad side are the abuses committed by former government officials, landowners, bourgeois and other scum who play up to the Communists and who sometimes commit abominable outrages and acts of tyranny against the peasantry. This calls for a terrorist purge, summary trial and the firing squad. Let the Martovs, the Chernovs, and non-Party philistines like them, beat their breasts and exclaim: “I thank Thee, Lord, that I am not as ‘these’, and have never accepted terrorism.” These simpletons “do not accept terrorism” because they choose to be servile accomplices of the whiteguards in fooling the workers and peasants. The Socialist-Revolutionaries and Mensheviks “do not accept terrorism” because under the flag of “socialism” they are fulfilling their function of placing the masses at the mercy of the whiteguard terrorism. This was proved by the Kerensky regime and the Kornilov putsch in Russia, by the Kolchak regime in Siberia, and by Menshevism in Georgia. It was proved by the heroes of the Second International and of the “Two-and-a-Half”[9] International in Finland, Hungary, Austria, Germany, Italy, Britain, etc. Let the flunkey accomplices of whiteguard terrorism wallow in their repudiation of all terrorism. We shall speak the bitter and indubitable truth: in countries beset by an unprecedented crisis, the collapse of old ties, and the intensification of the class struggle after the imperialist war of 1914-18—and that means all the countries of the world—terrorism cannot be dispensed with, notwithstanding the hypocrites and phrase-mongers. Either the whiteguard, bourgeois terrorism of the American, British (Ireland), Italian (the fascists), German, Hungarian and other types, or Red, proletarian terrorism. There is no middle course, no “third” course, nor can there be any.

I already read it, everything wrote by Lenin is irrelevant when his actions pretty much proved the opposite

The deviations towards the good side are the success achieved in combating the evils of bureaucracy, the great attention shown for the needs of the workers and peasants, and the great care in developing the economy, raising the productivity of labour and stimulating local exchange between agriculture and industry. Although the good examples are more numerous than the bad ones, they are, nevertheless, rare. Still, they are there. Young, fresh communist forces, steeled by civil war and privation, are coming forward in all localities. We are still doing far too little to promote these forces regularly from lower to higher posts. This can and must be done more persistently, and on a wider scale than at present. Some workers can and should be transferred from work at the centre to local work. As leading men of uyezds, and of volosts, where they can organise economic work as a whole on exemplary lines, they will do far more good, and perform work of far greater national importance, than by performing some junction at the centre. The exemplary organisation of the work will help to train new workers and provide examples that other districts could follow with relative ease. We at the centre shall be able to do a great deal to encourage the other districts all over the country to “follow” the good examples, and even make it mandatory for them to do so.

By its very nature, the work of developing “exchange” between agriculture and industry, the exchange of after-tax surpluses for the output of small, mainly handicraft, industry, calls for independent, competent and intelligent local initiative. That is why it is now extremely important from the national standpoint to organise the work in the uyezds and volosts on exemplary lines. In military affairs, during the last Polish war, for example, we were not afraid of departing from the bureaucratic hierarchy, “downgrading”, or transferring members of the Revolutionary Military Council of the Republic to lower posts (while allowing them to retain their higher rank at the centre). Why not now transfer several members of the All-Russia Central Executive Committee, or members of collegiums, or other high-ranking comrades, to uyezd or even volost work? Surely, we have not become so “bureaucratised” as to “be ashamed” of that. And we shall find scores of workers in the central bodies who will be glad to accept. The economic development of the whole Republic will gain enormously; and the exemplary volosts, or uyezds, will play not only a great, but a positively crucial and historic role.

incidentely, we should note as a small but significant circumstance the necessary change in our attitude to the problem of combating profiteering. We must foster “proper” trade, which is one that does not evade state control; it is to our advantage to develop it. But profiteering, in its politico-economic sense, cannot be distinguished from “proper” trade. Freedom of trade is capitalism; capitalism is profiteering. It would be ridiculous to ignore this.

What then should be done? Shall we declare profiteering to be no longer punishable?

No. We must revise and redraft all the laws on profiteering, and declare all pilfering and every direct or indirect, open or concealed evasion of state control, supervision and accounting to be a punishable offence (and in fact prosecuted with redoubled severity). It is by presenting the question in this way (the Council of People’s Commissars has already started, that is to say, it has ordered that work be started, on the revision of the anti-profiteering laws) that we shall succeed in directing the rather inevitable but necessary development of capitalism into the channels of state capitalism.

...

Political Summary And Deductions

I still have to deal, if briefly, with the political situation, and the way it has taken shape and changed in connection with the economic deve]opments outlined above.

I have already said that the fundamental features of our economy in 1921 are the same as those in 1918. The spring of 1921, mainly as a result of the crop failure and the loss of cattle, brought a sharp deterioration in the condition of the peasantry, which was bad enough because of the war and blockade. This resulted in political vacillations which, generally speaking, express the very “nature” of the small producer. Their most striking expression was the Kronstadt mutiny.

The vacillation of the petty-bourgeois element was the most characteristic feature of the Kronstadt events. There was very little that was clear, definite and fully shaped. We heard nebulous slogans about “freedom”, “freedom of trade”, “emancipation”, “Soviets without the Bolsheviks”, or new elections to the Soviets, or relief from “Party dictatorship”, and so on and so forth. Both the Mensheviks and the Socialist-Revolutionaries declared the Kronstadt movement to be “their own”. Victor Chernov sent a messenger to Kronstadt. On the latter’s proposal, the Menshevik Valk, one of the Kronstadt leaders, voted for the Constituent Assembly. In a flash, with lightning speed, you might say, the whiteguards mobilised all their forces “for Kronstadt “. Their military experts in Kronstadt, a number of experts, and not Kozlovsky alone, drew up a plan for a landing at Oranienbaum, which scared the vacillating mass of Mensheviks, Socialist-Revolutionaries and non-party elements. More than fifty Russian whiteguard newspapers published abroad conducted a rabid campaign “for Kronstadt ”. The big banks, all the forces of finance capital, collected funds to assist Kronstadt. That shrewd leader of the bourgeoisie and the landowners, the Cadet Milyukov, patiently explained to the simpleton Victor Chernov directly (and to the Mensheviks Dan and Rozhkov, who are in jail in Petrograd for their connection with the Kronstadt events, indirectly) that that there is no need to hurry with the Constituent Assembly, and that Soviet power can and must be supported—only without the Bolsheviks.

Of course, it is easy to be cleverer than conceited simpletons like Chernov, the petty-bourgeois phrase-monger, or like Martov, the knight of philistine reformism doctored to pass for Marxism. Properly speaking, the point is not that Milyukov, as an individual, has more brains, but that, because of his class position, the party leader of the big bourgeoisie sees and understands the class essence and political interaction of things more clearly than the leaders of the petty bourgeoisie, tbe Chernovs and Martovs. For the bourgeoisie is really a class force which, under capitalism, inevitably rules both under a monarchy and in the most democratic republic, and which also inevitably enjoys the support of the world bourgeoisie. But the petty bourgeoisie, i.e., all the heroes of the Second International and of the “Two-and-a-Half” International, cannot, by the very economic nature of things, be anything else than the expression of class impotence; hence the vacillation, phrase-mongering and helplessness. In 1789, the petty bourgeois could still be great revolutionaries. In 1848, they were ridiculous and pathetic. Their actual role in 1917-21 is that of abominable agents and out-and-out servitors of reaction, be their names Chernov, Martov, Kautsky, MacDonald, or what have you.

Martov showed himself to be nothing but a philistine Narcissus when he declared in his Berlin journal[10] that Kronstadt not only adopted Menshevik slogans but also proved that there could be an anti-Bolshevik movement which did not entirely serve the interests of the whiteguards, the capitalists and the landowners. He says in effect: “Let us shut our eves to the fact that all the genuine whiteguards hailed the Kronstadt mutineers and collected funds in aid of Kronstadt through the banks!” Compared with the Chernovs and Martovs, Milyukov is right, for he is revealing the true tactics of the real whiteguard force, the force of the capitalists and landowners. He declares: “It does not matter whom we support, be they anarchists or any sort of Soviet government, as long as the Bolsheviks are overthrown, as long as there is a shift in power; it does not matter whether to the right or to the left, to the Mensheviks or to the anarchists, as long as it is away from the Bolsheviks. As for the rest—‘we’, the Milyukovs, ‘we’, the capitalists and landowners, will do the rest ‘ourselves’; we shall slap down the anarchist pygmies, the Chernovs and the Martovs, as we did Chernov and Maisky in Siberia, the Hungarian Chernovs and Martovs in Hungary, Kautsky in Germany and the Friedrich Adlers and Co. in Vienna.” The real, hard-headed bourgeoisie have made fools of hundreds of these philistine Narcissuses—whether Menshevik, Socialist-Revolutionary or non-party—and have driven them out scores of times in all revolutions in all countries. History proves it. The facts bear it out. The Narcissuses will talk; the Milyukovs and whiteguards will act.

Milyukov is absolutely right when he says, “If only there is a power shift away from the Bolsheviks, no matter whether it is a little to the right or to the left, the rest will take care of itself.” This is class truth, confirmed by the history of revolutions in all countries, and by the centuries of modern history since the Middle Ages. The scattered small producers, the peasants, are economically and politically united either by the bourgeoisie (this has always been—and will always be—the case under capitalism in all countries, in all modern revolutions), or by the proletariat (that was the case in a rudimentary form for a very short period at the peak of some of the greatest revolutions in modern history; that has been the case in Russia in a more developed form in 1917-21). Only the Narcissuses will talk and dream about a “third” path, and a “third force”.

With enormous difficulty, and in the course of desperate struggles, the Bolsheviks have trained a proletarian vanguard that is capable of governing; they have created and successfully defended the dictatorship of the proletariat. After the test of four years of practical experience, the relation of class forces in Russia has become as clear as day: the steeled and tempered vanguard of the only revolutionary class; the vacillating petty-bourgeois element; and the Milyukovs, the capitalists and landowners, lying in wait abroad and supported by the world bourgeoisie. It is crystal-clear: only the latter are able to take advantage of any “shift of power “, and will certainly do so.

In the 1918 pamphlet I quoted above, this point was put very clearly: “the principal enemy” is the “petty-bourgeois element”. “Either we subordinate it to our control and accounting, or it will overthrow the workers’ power as surely and as inevitably as the revolution was over thrown by the Napoleons and the Cavaignacs who sprang from this very soil of petty proprietorship. This is how the question stands. That is the only view we can take of the matter.” (Excerpt from the pamphlet of May 5, 1918, cf. above.)

Our strength lies in complete clarity and the sober consideration of all the existing class magnitudes, both Russian and international; and in the inexhaustible energy, iron resolve and devotion in struggle that arise from this. We have many enemies, but they are disunited, or do not know their own minds (like all the petty bourgeoisie, all the Martovs and Chernovs, all the non-party elements and anarchists). But we are united—directly among ourselves and indirectly with tbe proletarians of all countries; we know just what we want. That is why we are invincible on a world scale, although this does not in the least preclude the possibility of defeat for individual proletarian revolutions for longer or shorter periods.

There is good reason for calling the petty-bourgeois element an element, for it is indeed something that is most amorphous, indefinite and unconscious. The petty-bourgeois Narcissuses imagine that “universal suffrage” abolishes the nature of the small producer under capitalism. As a matter of fact, it helps the bourgeoisie, through the church, the press, the teachers, the police, the militarists and a thousand and one forms of economic oppression, to subordinate the scattered small producers. Ruin, want and the hard conditions of life give rise to vacillation: one day for the bourgeoisie, the next, for the proletariat. Only the steeled proletarian vanguard is capable of withstanding and overcoming this vacillation.

The events of the spring of 1921 once again revealed the role of the Socialist-Revolutionaries and Mensheviks: they help the vacillating petty-bourgeois element to recoil from the Bolsheviks, to cause a “shift of power” in favour of the capitalists and landowners. The Mensheviks and Socialist-Revolutionaries have now learned to don the “non-party” disguise. This has been fully proved. Only fools now fail to see this and understand that we must not allow ourselves to be fooled. Non-Party conferences are not a fetish. They are valuable if they help us to come closer to the impassive masses—the millions of working people still outside politics. They are harmful if they provide a platform for the Mensheviks and Socialist Revolutionaries masquerading as “non-party” men. They are helping the mutinies, and the whiteguards. The place for Mensheviks and Socialist-Revolutionaries, avowed or in non-party guise, is not at a non-Party conference but in prison (or on foreign journals, side by side with the white guards; we were glad to let Martov go abroad). We can and must find other methods of testing the mood of the masses and coming closer to them. We suggest that those who want to play the parliamentary, constituent assembly and non-Party conference game, should go abroad; over there, by Martov’s side, they can try the charms of “democracy” and ask Wrangel’s soldiers about them. We have no time for this “opposition” at “conferences” game. We are surrounded by the world bourgeoisie, who are watching for every sign of vacillation in order to bring back “their own men”, and restore the landowners and the bourgeoisie. We will keep in prison the Mensheviks and Socialist Revolutionaries, whether avowed or in “non-party” guise.

We shall employ every means to establish closer contacts with the masses of working people untouched by politics— except such means as give scope to the Mensheviks and Socialist-Revolutionaries, and the vacillations that benefit Milyukov. In particular, we shall zealously draw into Soviet work, primarily economic work, hundreds upon hundreds of non-Party people, real non-Party people from the masses, the rank and file of workers and peasants, and not those who have adopted non-party colours in order to crib Menshevik and Socialist-Revolutionary instructions which are so much to Milyukov’s advantage. Hundreds and thousands of non-Party people are working for us, and scores occupy very important and responsible posts. We must pay more attention to the way they work. We must do more to promote and test thousands and thousands of rank-and-file workers, to try them out systematically and persistently, and appoint hundreds of them to higher posts, if experience shows that they can fill them.

Our Communists still do not have a sufficient understanding of their real duties of administration: they should not strive to do “everything themselves”, running themselves down and failing to cope with everything, undertaking twenty jobs and finishing none. They should check up on the work of scores and hundreds of assistants, arrange to have their work checked up from below, i.e., by the real masses. They should direct the work and learn from those who have the knowledge (the specialists) and the experience in organising large-scale production (the capitalists). The intelligent Communist will not be afraid to learn from the military expert, although nine-tenths of the military experts are capable of treachery at every opportunity. The wise Communist will not be afraid to learn from a capitalist (whether a big capitalist concessionaire, a commission agent, or a petty capitalist co-operator, etc.), although the capitalist is no better than the military expert. Did we not learn to catch treacherous military experts in the Red Army, to bring out the honest and conscientious, and, on the whole, to utilise thousands and tens of thousands of military experts? We are learning to do the same thing (in an unconventional way) with engineers and teachers, although we are not doing it as well as we did it in the Red Army (there Denikin and Kolchak spurred us on, compelled us to learn more quickly, diligently and intelligently). We shall also learn to do it (again in an unconventional way) with the commission agents, with the buyers working for the state, the petty capitalist co-operators, the entrepreneur concessionaires, etc.

The condition of the masses of workers and peasants needs to be improved right away. And we shall achieve this by putting new forces, including non-Party forces, to useful work. The tax in kind, and a number of measures connected with it, will facilitate this; we shall thereby cut at the economic root of the small producer’s inevitable vacillations. And we shall ruthlessly fight the political vacillations, which benefit no one but Milyukov. The waverers are many, we are few. The waverers are disunited, we are united. The waverers are not economically independent, the proletariat is. The waverers don’t know their own minds: they want to do something very badly, but Milyukov won’t let them. We know what we want.

And that is why we shall win.

Conclusion

To sum up.

The tax in kind is a transition from War Communism to a regular socialist exchange of products.

The extreme ruin rendered more acute by the crop failure in 1920 has made this transition urgently necessary owing to the fact that it was impossible to restore large-scale industry rapidly.

Hence, the first thing to do is to improve the condition of the peasants. The means are the tax in kind, the development of exchange between agriculture and industry, and the development of small industry.

Exchange is freedom of trade; it is capitalism. It is useful to us inasmuch as it will help us overcome the dispersal of the small producer, and to a certain degree combat the evils of bureaucracy; to what extent this can be done will be determined by practical experience. The proletarian power is in no danger, as long as the proletariat firmly holds power in its hands, and has full control of transport and large-scale industry.

The fight against profiteering must be transformed into a fight against stealing and the evasion of state supervision, accounting and control. By means of this control we shall direct the capitalism that is to a certain extent inevitable and necessary for us into the channels of state capitalism.

The development of local initiative and independent action in encouraging exchange between agriculture and industry must be given the fullest scope at all costs. The practical experience gained must be studied; and this experience must be made as varied as possible.

We must give assistance to small industry servicing peasant farming and helping to improve it. To some extent, this assistance may be given in the form of raw materials from the state stocks. It would be most criminal to leave these raw materials unprocessed.

We must not be afraid of Communists “learning” from bourgeois experts, including merchants, petty capitalist co-operators and capitalists, in the same way as we learned from the military experts, though in a different form. The results of the “learning” must be tested only by practical experience and by doing things better than the bourgeois experts at your side; try in every way to secure an improvement in agriculture and industry, and to develop exchange between them. Do not grudge them the “tuition” fee: none will be too high, provided we learn something.

Do everything to help the masses of working people, to come closer to them, and to promote from their ranks hundreds and thousands of non-Party people for the work of economic administration. As for the “non-party” people who are only Mensheviks and Socialist-Revolutionaries disguised in fashionable non-party attire à la Kronstadt, they should be kept safe in prison, or packed off to Berlin, to join Martov in freely enjoying all the charms of pure democracy and freely exchanging ideas with Chernov, Milyukov and the Georgian Mensheviks.

April 21, 1921

To sum up the anarkiddy ass obliteration and triggering by the mere word "capitalism":

meanwhile, leninism:
sucks to be a state capitalist I guess lel

Continuing now with "State and Revolution", chapter 5

From a superficial comparison of Marx's letter to Bracke of May 5, 1875, with Engels' letter to Bebel of March 28, 1875, which we examined above, it might appear that Marx was much more of a "champion of the state" than Engels, and that the difference of opinion between the two writers on the question of the state was very considerable.

Engels suggested to Bebel that all chatter about the state be dropped altogether, that the word “state” be eliminated from the programme altogether and the word “community” substituted for it. Engels even declared that the Commune was long a state in the proper sense of the word. Yet Marx even spoke of the "future state in communist society", i.e., he would seem to recognize the need for the state even under communism.

But such a view would be fundamentally wrong. A closer examination shows that Marx's and Engels' views on the state and its withering away were completely identical, and that Marx's expression quoted above refers to the state in the process of withering away.

Clearly, there can be no question of specifying the moment of the future "withering away", the more so since it will obviously be a lengthy process. The apparent difference between Marx and Engels is due to the fact that they dealth with different subjects and pursued different aims. Engels set out to show Bebel graphically, sharply, and in broad outline the utter absurdity of the current prejudices concerning the state (shared to no small degree by Lassalle). Marx only touched upon this question in passing, being interested in another subject, namely, the development of communist society.

The whole theory of Marx is the application of the theory of development–in its most consistent, complete, considered and pithy form–to modern capitalism. Naturally, Marx was faced with the problem of applying this theory both to the forthcoming collapse of capitalism and to the future development of future communism.

On the basis of what facts, then, can the question of the future development of future communism be dealt with?

On the basis of the fact that it has its origin in capitalism, that it develops historically from capitalism, that it is the result of the action of a social force to which capitalism gave birth. There is no trace of an attempt on Marx's part to make up a utopia, to indulge in idle guess-work about what cannot be known. Marx treated the question of communism in the same way as a naturalist would treat the question of the development of, say, a new biological variety, once he knew that it had originated in such and such a way and was changing in such and such a definite direction.

To begin with, Marx brushed aside the confusion the Gotha Programme brought into the question of the relationship between state and society. He wrote:

"'Present-day society' is capitalist society, which exists in all civilized countries, being more or less free from medieval admixture, more or less modified by the particular historical development of each country, more or less developed. On the other hand, the 'present-day state' changes with a country's frontier. It is different in the Prusso-German Empire from what it is in Switzerland, and different in England from what it is in the United States. 'The present-day state' is, therefore, a fiction.

"Nevertheless, the different states of the different civilized countries, in spite of their motley diversity of form, all have this in common, that they are based on modern bourgeois society, only one more or less capitalistically developed. The have, therefore, also certain essential characteristics in common. In this sense it is possible to speak of the 'present-day state', in contrast with the future, in which its present root, bourgeois society, will have died off.

"The question then arises: what transformation will the state undergo in communist society? In other words, what social functions will remain in existence there that are analogous to present state functions? This question can only be answered scientifically, and one does not get a flea-hop nearer to the problem by a thousandfold combination of the word people with the word state."[1]

After thus ridiculing all talk about a "people's state", Marx formulated the question and gave warning, as it were, that those seeking a scientific answer to it should use only firmly-established scientific data.

The first fact that has been established most accurately by the whole theory of development, by science as a whole–a fact that was ignored by the utopians, and is ignored by the present-day opportunists, who are afraid of the socialist revolution–is that, historically, there must undoubtedly be a special stage, or a special phase, of transition from capitalism to communism.

2. The Transition from Capitalism to Communism

Marx continued:

"Between capitalist and communist society lies the period of the revolutionary transformation of the one into the other. Corresponding to this is also a political transition period in which the state can be nothing but the revolutionary dictatorship of the proletariat."

Marx bases this conclusion on an analysis of the role played by the proletariat in modern capitalist society, on the data concerning the development of this society, and on the irreconcilability of the antagonistic interests of the proletariat and the bourgeoisie.

Previously the question was put as follows: to achieve its emancipation, the proletariat must overthrow the bourgeoisie, win political power and establish its revolutionary dictatorship.

Now the question is put somewhat differently: the transition from capitalist society–which is developing towards communism–to communist society is impossible without a "political transition period", and the state in this period can only be the revolutionary dictatorship of the proletariat.

What, then, is the relation of this dictatorship to democracy?

We have seen that the Communist Manifesto simply places side by side the two concepts: "to raise the proletariat to the position of the ruling class" and "to win the battle of democracy". On the basis of all that has been said above, it is possible to determine more precisely how democracy changes in the transition from capitalism to communism.

In capitalist society, providing it develops under the most favourable conditions, we have a more or less complete democracy in the democratic republic. But this democracy is always hemmed in by the narrow limits set by capitalist exploitation, and consequently always remains, in effect, a democracy for the minority, only for the propertied classes, only for the rich. Freedom in capitalist society always remains about the same as it was in the ancient Greek republics: freedom for the slave-owners. Owing to the conditions of capitalist exploitation, the modern wage slaves are so crushed by want and poverty that "they cannot be bothered with democracy", "cannot be bothered with politics"; in the ordinary, peaceful course of events, the majority of the population is debarred from participation in public and political life.

The correctness of this statement is perhaps most clearly confirmed by Germany, because constitutional legality steadily endured there for a remarkably long time–nearly half a century (1871-1914)–and during this period the Social-Democrats were able to achieve far more than in other countries in the way of "utilizing legality", and organized a larger proportion of the workers into a political party than anywhere else in the world.

What is this largest proportion of politically conscious and active wage slaves that has so far been recorded in capitalist society? One million members of the Social-Democratic Party - out of 15,000,000 wage-workers! Three million organized in trade unions–out of 15,000,000!

Democracy for an insignificant minority, democracy for the rich–that is the democracy of capitalist society. If we look more closely into the machinery of capitalist democracy, we see everywhere, in the “petty”–supposedly petty–details of the suffrage (residential qualifications, exclusion of women, etc.), in the technique of the representative institutions, in the actual obstacles to the right of assembly (public buildings are not for “paupers”!), in the purely capitalist organization of the daily press, etc., etc.,–we see restriction after restriction upon democracy. These restrictions, exceptions, exclusions, obstacles for the poor seem slight, especially in the eyes of one who has never known want himself and has never been inclose contact with the oppressed classes in their mass life (and nine out of 10, if not 99 out of 100, bourgeois publicists and politicians come under this category); but in their sum total these restrictions exclude and squeeze out the poor from politics, from active participation in democracy.

Marx grasped this essence of capitalist democracy splendidly when, in analyzing the experience of the Commune, he said that the oppressed are allowed once every few years to decide which particular representatives of the oppressing class shall represent and repress them in parliament!

But from this capitalist democracy–that is inevitably narrow and stealthily pushes aside the poor, and is therefore hypocritical and false through and through–forward development does not proceed simply, directly and smoothly, towards "greater and greater democracy", as the liberal professors and petty-bourgeois opportunists would have us believe. No, forward development, i.e., development towards communism, proceeds through the dictatorship of the proletariat, and cannot do otherwise, for the resistance of the capitalist exploiters cannot be broken by anyone else or in any other way.

And the dictatorship of the proletariat, i.e., the organization of the vanguard of the oppressed as the ruling class for the purpose of suppressing the oppressors, cannot result merely in an expansion of democracy. Simultaneously with an immense expansion of democracy, which for the first time becomes democracy for the poor, democracy for the people, and not democracy for the money-bags, the dictatorship of the proletariat imposes a series of restrictions on the freedom of the oppressors, the exploiters, the capitalists. We must suppress them in order to free humanity from wage slavery, their resistance must be crushed by force; it is clear that there is no freedom and no democracy where there is suppression and where there is violence.

Engels expressed this splendidly in his letter to Bebel when he said, as the reader will remember, that "the proletariat needs the state, not in the interests of freedom but in order to hold down its adversaries, and as soon as it becomes possible to speak of freedom the state as such ceases to exist".

Democracy for the vast majority of the people, and suppression by force, i.e., exclusion from democracy, of the exploiters and oppressors of the people–this is the change democracy undergoes during the transition from capitalism to communism.

Only in communist society, when the resistance of the capitalists have disappeared, when there are no classes (i.e., when there is no distinction between the members of society as regards their relation to the social means of production), only then "the state… ceases to exist", and "it becomes possible to speak of freedom". Only then will a truly complete democracy become possible and be realized, a democracy without any exceptions whatever. And only then will democracy begin to wither away, owing to the simple fact that, freed from capitalist slavery, from the untold horrors, savagery, absurdities, and infamies of capitalist exploitation, people will gradually become accustomed to observing the elementary rules of social intercourse that have been known for centuries and repeated for thousands of years in all copy-book maxims. They will become accustomed to observing them without force, without coercion, without subordination, without the special apparatus for coercion called the state.

The expression "the state withers away" is very well-chosen, for it indicates both the gradual and the spontaneous nature of the process. Only habit can, and undoubtedly will, have such an effect; for we see around us on millions of occassions how readily people become accustomed to observing the necessary rules of social intercourse when there is no exploitation, when there is nothing that arouses indignation, evokes protest and revolt, and creates the need for suppression.

And so in capitalist society we have a democracy that is curtailed, wretched, false, a democracy only for the rich, for the minority. The dictatorship of the proletariat, the period of transition to communism, will for the first time create democracy for the people, for the majority, along with the necessary suppression of the exploiters, of the minority. Communism alone is capable of providing really complete democracy, and the more complete it is, the sooner it will become unnecessary and wither away of its own accord.

In other words, under capitalism we have the state in the proper sense of the word, that is, a special machine for the suppression of one class by another, and, what is more, of the majority by the minority. Naturally, to be successful, such an undertaking as the systematic suppression of the exploited majority by the exploiting minority calls for the utmost ferocity and savagery in the matter of suppressing, it calls for seas of blood, through which mankind is actually wading its way in slavery, serfdom and wage labor.

Furthermore, during the transition from capitalism to communism suppression is still necessary, but it is now the suppression of the exploiting minority by the exploited majority. A special apparatus, a special machine for suppression, the “state”, is still necessary, but this is now a transitional state. It is no longer a state in the proper sense of the word; for the suppression of the minority of exploiters by the majority of the wage slaves of yesterday is comparatively so easy, simple and natural a task that it will entail far less bloodshed than the suppression of the risings of slaves, serfs or wage-laborers, and it will cost mankind far less. And it is compatible with the extension of democracy to such an overwhelming majority of the population that the need for a special machine of suppression will begin to disappear. Naturally, the exploiters are unable to suppress the people without a highly complex machine for performing this task, but the people can suppress the exploiters even with a very simple “machine”, almost without a “machine”, without a special apparatus, by the simple organization of the armed people (such as the Soviets of Workers' and Soldiers' Deputies, we would remark, running ahead).

Lastly, only communism makes the state absolutely unnecessary, for there is nobody to be suppressed–“nobody” in the sense of a class, of a systematic struggle against a definite section of the population. We are not utopians, and do not in the least deny the possibility and inevitability of excesses on the part of individual persons, or the need to stop such excesses. In the first place, however, no special machine, no special apparatus of suppression, is needed for this: this will be done by the armed people themselves, as simply and as readily as any crowd of civilized people, even in modern society, interferes to put a stop to a scuffle or to prevent a woman from being assaulted. And, secondly, we know that the fundamental social cause of excesses, which consist in the violation of the rules of social intercourse, is the exploitation of the people, their want and their poverty. With the removal of this chief cause, excesses will inevitably begin to "wither away". We do not know how quickly and in what succession, but we do know they will wither away. With their withering away the state will also wither away.

Without building utopias, Marx defined more fully what can be defined now regarding this future, namely, the differences between the lower and higher phases (levels, stages) of communist society.

3. The First Phase of Communist Society

In the Critique of the Gotha Programme, Marx goes into detail to disprove Lassalle's idea that under socialism the worker will receive the “undiminished” or "full product of his labor". Marx shows that from the whole of the social labor of society there must be deducted a reserve fund, a fund for the expansion of production, a fund for the replacement of the "wear and tear" of machinery, and so on. Then, from the means of consumption must be deducted a fund for administrative expenses, for schools, hospitals, old people's homes, and so on.

Instead of Lassalle's hazy, obscure, general phrase ("the full product of his labor to the worker"), Marx makes a sober estimate of exactly how socialist society will have to manage its affairs. Marx proceeds to make a concrete analysis of the conditions of life of a society in which there will be no capitalism, and says:

"What we have to deal with here [in analyzing the programme of the workers' party] is a communist society, not as it has developed on its own foundations, but, on the contrary, just as it emerges from capitalist society; which is thus in every respect, economically, morally, and intellectually, still stamped with the birthmarks of the old society from whose womb it comes."

It is this communist society, which has just emerged into the light of day out of the womb of capitalism and which is in every respect stamped with the birthmarks of the old society, that Marx terms the “first”, or lower, phase of communist society.

The means of production are no longer the private property of individuals. The means of production belong to the whole of society. Every member of society, performing a certain part of the socially-necessary work, receives a certificate from society to the effect that he has done a certain amount of work. And with this certificate he receives from the public store of consumer goods a corresponding quantity of products. After a deduction is made of the amount of labor which goes to the public fund, every worker, therefore, receives from society as much as he has given to it.

“Equality” apparently reigns supreme.

But when Lassalle, having in view such a social order (usually called socialism, but termed by Marx the first phase of communism), says that this is "equitable distribution", that this is "the equal right of all to an equal product of labor", Lassalle is mistaken and Marx exposes the mistake.

"Hence, the equal right," says Marx, in this case still certainly conforms to "bourgeois law", which,like all law, implies inequality. All law is an application of an equal measure to different people who in fact are not alike, are not equal to one another. That is why the "equal right" is violation of equality and an injustice. In fact, everyone, having performed as much social labor as another, receives an equal share of the social product (after the above-mentioned deductions).

But people are not alike: one is strong, another is weak; one is married, another is not; one has more children, another has less, and so on. And the conclusion Marx draws is:

"… With an equal performance of labor, and hence an equal share in the social consumption fund, one will in fact receive more than another, one will be richer than another, and so on. To avoid all these defects, the right instead of being equal would have to be unequal."

The first phase of communism, therefore, cannot yet provide justice and equality; differences, and unjust differences, in wealth will still persist, but the exploitation of man by man will have become impossible because it will be impossible to seize the means of production–the factories, machines, land, etc.–and make them private property. In smashing Lassalle's petty-bourgeois, vague phrases about “equality” and “justice” in general, Marx shows the course of development of communist society, which is compelled to abolish at first only the “injustice” of the means of production seized by individuals, and which is unable at once to eliminate the other injustice, which consists in the distribution of consumer goods "according to the amount of labor performed" (and not according to needs).

The vulgar economists, including the bourgeois professors and “our” Tugan, constantly reproach the socialists with forgetting the inequality of people and with “dreaming” of eliminating this inequality. Such a reproach, as we see, only proves the extreme ignorance of the bourgeois ideologists.

Marx not only most scrupulously takes account of the inevitable inequality of men, but he also takes into account the fact that the mere conversion of the means of production into the common property of the whole society (commonly called “socialism”) does not remove the defects of distribution and the inequality of "bourgeois laws" which continues to prevail so long as products are divided "according to the amount of labor performed". Continuing, Marx says:

"But these defects are inevitable in the first phase of communist society as it is when it has just emerged, after prolonged birth pangs, from capitalist society. Law can never be higher than the economic structure of society and its cultural development conditioned thereby."

And so, in the first phase of communist society (usually called socialism) "bourgeois law" is not abolished in its entirety, but only in part, only in proportion to the economic revolution so far attained, i.e., only in respect of the means of production. "Bourgeois law" recognizes them as the private property of individuals. Socialism converts them into common property. To that extent–and to that extent alone–"bourgeois law" disappears.

However, it persists as far as its other part is concerned; it persists in the capacity of regulator (determining factor) in the distribution of products and the allotment of labor among the members of society. The socialist principle, "He who does not work shall not eat", is already realized; the other socialist principle, "An equal amount of products for an equal amount of labor", is also already realized. But this is not yet communism, and it does not yet abolish "bourgeois law", which gives unequal individuals, in return for unequal (really unequal) amounts of labor, equal amounts of products.

This is a “defect”, says Marx, but it is unavoidable in the first phase of communism; for if we are not to indulge in utopianism, we must not think that having overthrown capitalism people will at once learn to work for society without any rules of law. Besides, the abolition of capitalism does not immediately create the economic prerequisites for such a change.

Now, there are no other rules than those of "bourgeois law". To this extent, therefore, there still remains the need for a state, which, while safeguarding the common ownership of the means of production, would safeguard equality in labor and in the distribution of products.

The state withers away insofar as there are no longer any capitalists, any classes, and, consequently, no class can be suppressed.

But the state has not yet completely withered away, since the still remains the safeguarding of "bourgeois law", which sanctifies actual inequality. For the state to wither away completely, complete communism is necessary.

4. The Higher Phase of Communist Society

Marx continues:

"In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and with it also the antithesis between mental and physical labor, has vanished, after labor has become not only a livelihood but life's prime want, after the productive forces have increased with the all-round development of the individual, and all the springs of co-operative wealth flow more abundantly–only then can the narrow horizon of bourgeois law be left behind in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!"

Only now can we fully appreciate the correctness of Engels' remarks mercilessly ridiculing the absurdity of combining the words “freedom” and “state”. So long as the state exists there is no freedom. When there is freedom, there will be no state.

The economic basis for the complete withering away of the state is such a high state of development of communism at which the antithesis between mental and physical labor disappears, at which there consequently disappears one of the principal sources of modern social inequality–a source, moreover, which cannot on any account be removed immediately by the mere conversion of the means of production into public property, by the mere expropriation of the capitalists.

This expropriation will make it possible for the productive forces to develop to a tremendous extent. And when we see how incredibly capitalism is already retarding this development, when we see how much progress could be achieved on the basis of the level of technique already attained, we are entitled to say with the fullest confidence that the expropriation of the capitalists will inevitably result in an enormous development of the productive forces of human society. But how rapidly this development will proceed, how soon it will reach the point of breaking away from the division of labor, of doing away with the antithesis between mental and physical labor, of transforming labor into "life's prime want"–we do not and cannot know.

That is why we are entitled to speak only of the inevitable withering away of the state, emphasizing the protracted nature of this process and its dependence upon the rapidity of development of the higher phase of communism, and leaving the question of the time required for, or the concrete forms of, the withering away quite open, because there is no material for answering these questions.

The state will be able to wither away completely when society adopts the rule: "From each according to his ability, to each according to his needs", i.e., when people have become so accustomed to observing the fundamental rules of social intercourse and when their labor has become so productive that they will voluntarily work according to their ability. "The narrow horizon of bourgeois law", which compels one to calculate with the heartlessness of a Shylock whether one has not worked half an hour more than anybody else–this narrow horizon will then be left behind. There will then be no need for society, in distributing the products, to regulate the quantity to be received by each; each will take freely "according to his needs".

From the bourgeois point of view, it is easy to declare that such a social order is "sheer utopia" and to sneer at the socialists for promising everyone the right to receive from society, without any control over the labor of the individual citizen, any quantity of truffles, cars, pianos, etc. Even to this day, most bourgeois “savants” confine themselves to sneering in this way, thereby betraying both their ignorance and their selfish defence of capitalism.

Ignorance–for it has never entered the head of any socialist to “promise” that the higher phase of the development of communism will arrive; as for the greatest socialists' forecast that it will arrive, it presupposes not the present ordinary run of people, who, like the seminary students in Pomyalovsky's stories,[2] are capable of damaging the stocks of public wealth "just for fun", and of demanding the impossible.

Until the “higher” phase of communism arrives, the socialists demand the strictest control by society and by the state over the measure of labor and the measure of consumption; but this control must start with the expropriation of the capitalists, with the establishment of workers' control over the capitalists, and must be exercised not by a state of bureaucrats, but by a state of armed workers.

The selfish defence of capitalism by the bourgeois ideologists (and their hangers-on, like the Tseretelis, Chernovs, and Co.) consists in that they substitute arguing and talk about the distant future for the vital and burning question of present-day politics, namely, the expropriation of the capitalists, the conversion of all citizens into workers and other employees of one huge “syndicate”–the whole state–and the complete subordination of the entire work of this syndicate to a genuinely democratic state, the state of the Soviets of Workers' and Soldiers' Deputies.

In fact, when a learned professor, followed by the philistine, followed in turn by the Tseretelis and Chernovs, talks of wild utopias, of the demagogic promises of the Bolsheviks, of the impossibility of “introducing” socialism, it is the higher stage, or phase, of communism he has in mind, which no one has ever promised or even thought to “introduce”, because, generally speaking, it cannot be “introduced”.

And this brings us to the question of the scientific distinction between socialism and communism which Engels touched on in his above-quoted argument about the incorrectness of the name "Social-Democrat". Politically, the distinction between the first, or lower, and the higher phase of communism will in time, probably, be tremendous. But it would be ridiculous to recognize this distinction now, under capitalism, and only individual anarchists, perhaps, could invest it with primary importance (if there still are people among the anarchists who have learned nothing from the “Plekhanov” conversion of the Kropotkins, of Grave, Corneliseen, and other “stars” of anarchism into social- chauvinists or "anarcho-trenchists", as Ghe, one of the few anarchists who have still preserved a sense of humor and a conscience, has put it).

But the scientific distinction between socialism and communism is clear. What is usually called socialism was termed by Marx the “first”, or lower, phase of communist society. Insofar as the means of production becomes common property, the word “communism” is also applicable here, providing we do not forget that this is not complete communism. The great significance of Marx's explanations is that here, too, he consistently applies materialist dialectics, the theory of development, and regards communism as something which develops out of capitalism. Instead of scholastically invented, “concocted” definitions and fruitless disputes over words (What is socialism? What is communism?), Marx gives an analysis of what might be called the stages of the economic maturity of communism.

In its first phase, or first stage, communism cannot as yet be fully mature economically and entirely free from traditions or vestiges of capitalism. Hence the interesting phenomenon that communism in its first phase retains "the narrow horizon of bourgeois law". Of course, bourgeois law in regard to the distribution of consumer goods inevitably presupposes the existence of the bourgeois state, for law is nothing without an apparatus capable of enforcing the observance of the rules of law.

It follows that under communism there remains for a time not only bourgeois law, but even the bourgeois state, without the bourgeoisie!

This may sound like a paradox or simply a dialectical conundrum of which Marxism is often accused by people who have not taken the slightest trouble to study its extraordinarily profound content.

But in fact, remnants of the old, surviving in the new, confront us in life at every step, both in nature and in society. And Marx did not arbitrarily insert a scrap of “bourgeois” law into communism, but indicated what is economically and politically inevitable in a society emerging out of the womb of capitalism.

Democracy means equality. The great significance of the proletariat's struggle for equality and of equality as a slogan will be clear if we correctly interpret it as meaning the abolition of classes. But democracy means only formal equality. And as soon as equality is achieved for all members of society in relation to ownership of the means of production, that is, equality of labor and wages, humanity will inevitably be confronted with the question of advancing further from formal equality to actual equality, i.e., to the operation of the rule "from each according to his ability, to each according to his needs". By what stages, by means of what practical measures humanity will proceed to this supreme aim we do not and cannot know. But it is important to realize how infinitely mendacious is the ordinary bourgeois conception of socialism as something lifeless, rigid, fixed once and for all, whereas in reality only socialism will be the beginning of a rapid, genuine, truly mass forward movement, embracing first the majority and then the whole of the population, in all spheres of public and private life.

Democracy is of enormous importance to the working class in its struggle against the capitalists for its emancipation. But democracy is by no means a boundary not to be overstepped; it is only one of the stages on the road from feudalism to capitalism, and from capitalism to communism.

Democracy is a form of the state, it represents, on the one hand, the organized, systematic use of force against persons; but, on the other hand, it signifies the formal recognition of equality of citizens, the equal right of all to determine the structure of, and to administer, the state. This, in turn, results in the fact that, at a certain stage in the development of democracy, it first welds together the class that wages a revolutionary struggle against capitalism–the proletariat, and enables it to crush, smash to atoms, wipe off the face of the earth the bourgeois, even the republican-bourgeois, state machine, the standing army, the police and the bureaucracy and to substitute for them a more democratic state machine, but a state machine nevertheless, in the shape of armed workers who proceed to form a militia involving the entire population.

Here "quantity turns into quality": such a degree of democracy implies overstepping the boundaries of bourgeois society and beginning its socialist reorganization. If really all take part in the administration of the state, capitalism cannot retain its hold. The development of capitalism, in turn, creates the preconditions that enable really “all” to take part in the administration of the state. Some of these preconditions are: universal literacy, which has already been achieved in a number of the most advanced capitalist countries, then the "training and disciplining" of millions of workers by the huge, complex, socialized apparatus of the postal service, railways, big factories, large-scale commerce, banking, etc., etc.

Given these economic preconditions, it is quite possible, after the overthrow of the capitalists and the bureaucrats, to proceed immediately, overnight, to replace them in the control over production and distribution, in the work of keeping account of labor and products, by the armed workers, by the whole of the armed population. (The question of control and accounting should not be confused with the question of the scientifically trained staff of engineers, agronomists, and so on. These gentlemen are working today in obedience to the wishes of the capitalists and will work even better tomorrow in obedience to the wishes of the armed workers.)

Accounting and control–that is mainly what is needed for the "smooth working", for the proper functioning, of the first phase of communist society. All citizens are transformed into hired employees of the state, which consists of the armed workers. All citizens becomes employees and workers of a single countrywide state “syndicate”. All that is required is that they should work equally, do their proper share of work, and get equal pay; the accounting and control necessary for this have been simplified by capitalism to the utmost and reduced to the extraordinarily simple operations–which any literate person can perform–of supervising and recording, knowledge of the four rules of arithmetic, and issuing appropriate receipts.[1]

When the majority of the people begin independently and everywhere to keep such accounts and exercise such control over the capitalists (now converted into employees) and over the intellectual gentry who preserve their capitalist habits, this control will really become universal, general, and popular; and there will be no getting away from it, there will be "nowhere to go".

The whole of society will have become a single office and a single factory, with equality of labor and pay.

But this “factory” discipline, which the proletariat, after defeating the capitalists, after overthrowing the exploiters, will extend to the whole of society, is by no means our ideal, or our ultimate goal. It is only a necessary step for thoroughly cleansing society of all the infamies and abominations of capitalist exploitation, and for further progress.

From the moment all members of society, or at least the vast majority, have learned to administer the state themselves, have taken this work into their own hands, have organized control over the insignificant capitalist minority, over the gentry who wish to preserve their capitalist habits and over the workers who have been thoroughly corrupted by capitalism–from this moment the need for government of any kind begins to disappear altogether. The more complete the democracy, the nearer the moment when it becomes unnecessary. The more democratic the “state” which consists of the armed workers, and which is "no longer a state in the proper sense of the word", the more rapidly every form of state begins to wither away.

For when all have learned to administer and actually to independently administer social production, independently keep accounts and exercise control over the parasites, the sons of the wealthy, the swindlers and other "guardians of capitalist traditions", the escape from this popular accounting and control will inevitably become so incredibly difficult, such a rare exception, and will probably be accompanied by such swift and severe punishment (for the armed workers are practical men and not sentimental intellectuals, and they scarcely allow anyone to trifle with them), that the necessity of observing the simple, fundamental rules of the community will very soon become a habit.

Then the door will be thrown wide open for the transition from the first phase of communist society to its higher phase, and with it to the complete withering away of the state.

Kek. You really have no idea what happened in 60s-80s?

Another thing brought up, only by mention and not actual analysis and critique:
3. The Law of Value Under Socialism

It is sometimes asked whether the law of value exists and operates in our country, under the socialist system.

Yes, it does exist and does operate. Wherever commodities and commodity production exist, there the law of value must also exist.

In our country, the sphere of operation of the law of value extends, first of all, to commodity circulation, to the ex-change of commodities through purchase and sale, the ex-change, chiefly, of articles of personal consumption. Here, in this sphere, the law of value preserves, within certain limits, of course, the function of a regulator.

But the operation of the law of value is not confined to the sphere of commodity circulation. It also extends to production. True, the law of value has no regulating function in our socialist production, but it nevertheless influences production, and this fact cannot be ignored when directing production. As a matter of fact, consumer goods, which arc needed to compensate the labour power expended in the process of production, are produced and realized in our country as commodities coming under the operation of the law of value. It is precisely here that the law of value exercises its influence on production. In this connection, such things as cost accounting and profitableness, production costs, prices, etc., are of actual importance in our enterprises. Consequently, our enterprises cannot, and must not, function without taking the law of value into account.

Is this a good thing? It is not a bad thing. Under present conditions, it really is not a bad thing, since it trains our business executives to conduct production on rational lines and disciplines them. It is not a bad thing because it teaches our executives to count production magnitudes, to count them accurately, and also to calculate the real things in production precisely, and not to talk nonsense about "approximate figures," spun out of thin air. It is not a bad thing because it teaches our executives to look for, find and utilize hidden reserves latent in production, and not to trample them under-foot. It is not a bad thing because it teaches our executives systematically to improve methods of production, to lower production costs, to practise cost accounting, and to make their enterprises pay. It is a good practical school which accelerates the development of our executive personnel and their growth into genuine leaders of socialist production at the present stage of development.

The trouble is not that production in our country is influenced by the law of value. The trouble is that our business executives and planners, with few exceptions, are poorly acquainted with the operations of the law of value, do not study them, and are unable to take account of them in their computations. This, in fact, explains the confusion that still reigns in the sphere of price-fixing policy. Here is one of many examples. Some time ago it was decided to adjust the prices of cotton and grain in the interest of cotton growing, to establish more accurate prices for grain sold to the cotton growers, and to raise the prices of cotton delivered to the state. Our business executives and planners submitted a proposal on this score which could not but astound the members of the Central Committee, since it suggested fixing the price of a ton of grain at practically the same level as a ton of cotton, and, moreover, the price of a ton of grain was taken as equivalent to that of a ton of baked bread. In reply to the remarks of members of the Central Committee that the price of a ton of bread must be higher than that of a ton of grain, because of the additional expense of milling and baking, and that cotton was generally much dearer than grain, as was also borne out by their prices in the world market, the authors of the proposal could find nothing coherent to say. The Central Committee was therefore obliged to take the matter into its own hands and to lower the prices of grain and raise the prices of cotton. What would have happened if the proposal of these comrades had received legal force? We should have ruined the cotton growers and would have found ourselves without cotton.

But does this mean that the operation of the law of value has as much scope with us as it has under capitalism, and that it is the regulator of production in our country too? No, it does not. Actually, the sphere of operation of the law of value under our economic system is strictly limited and placed within definite bounds. It has already been said that the sphere of operation of commodity production is restricted and placed within definite bounds by our system. The same must be said of the sphere of operation of the law of value. Undoubtedly, the fact that private ownership of the means of production does not exist, and that the means of production both in town and country are socialized, cannot but restrict the sphere of operation of the law of value and the extent of its influence on production.

In this same direction operates the law of balanced (proportionate) development of the national economy, which has superseded the law of competition and anarchy of production.

In this same direction, too, operate our yearly and five-yearly plans and our economic policy generally, which are based on the requirements of the law of balanced development of the national economy.

The effect of all this, taken together, is that the sphere of operation of the law of value in our country is strictly limited, and that the law of value cannot under our system function as the regulator of production.

This, indeed, explains the "striking" fact that whereas in our country the law of value, in spite of the steady and rapid expansion of our socialist production, does not lead to crises of overproduction, in the capitalist countries this same law, whose sphere of operation is very wide under capitalism, does lead, in spite of the low rate of expansion of production, to periodical crises of overproduction.

It is said that the law of value is a permanent law, binding upon all periods of historical development, and that if it does lose its function as a regulator of exchange relations in the second phase of communist society, it retains at this phase of development its function as a regulator of the relations between the various branches of production, as a regulator of the distribution of labour among them.

That is quite untrue. Value, like the law of value, is a historical category connected with the existence of commodity production. With the disappearance of commodity production, value and its forms and the law of value also disappear.

In the second phase of communist society, the amount of labour expended on the production of goods will be measured not in a roundabout way, not through value and its forms, as is the case under commodity production, but directly and immediately - by the amount of time, the number of hours, expended on the production of goods. As to the distribution of labour, its distribution among the branches of production will be regulated not by the law of value, which will have ceased to function by that time, but by the growth of society's demand for goods. It will be a society in which production will be regulated by the requirements of society, and computation of the requirements of society will acquire paramount importance for the planning bodies.

Totally incorrect, too, is the assertion that under our present economic system, in the first phase of development of communist society, the law of value regulates the "proportions" of labour distributed among the various branches of production.

If this were true, it would be incomprehensible why our light industries, which are the most profitable, are not being developed to the utmost, and why preference is given to our heavy industries, which are often less profitable, and some-times altogether unprofitable.

If this were true, it would be incomprehensible why a number of our heavy industry plants which arc still unprofitable and where the labour of the worker does not yield the "proper returns," are not closed down, and why new light industry plants, which would certainly be profitable and where the labour of the workers might yield "big returns," are not opened.

If this were true, it would be incomprehensible why workers are not transferred from plants that are less profitable, but very necessary to our national economy, to plants which are more profitable - in accordance with the law of value, which supposedly regulates the "proportions" of labour distributed among the branches of production.

Obviously, if we were to follow the lead of these comrades, we should have to cease giving primacy to the production of means of production in favour of the production of articles of consumption. And what would be the effect of ceasing to give primacy to the production of the means of production? The effect would be to destroy the possibility of the continuous expansion of our national economy, because the national economy cannot be continuously expanded with-out giving primacy to the production of means of production.

These comrades forget that the law of value can be a regulator of production only under capitalism, with private ownership of the means of production, and competition, anarchy of production, and crises of overproduction. They forget that in our country the sphere of operation of the law of value is limited by the social ownership of the means of production, and by the law of balanced development of the national economy, and is consequently also limited by our yearly and five-yearly plans, which are an approximate reflection of the requirements of this law.

Some comrades draw the conclusion from this that the law of balanced development of the national economy and economic planning annul the principle of profitableness of production. That is quite untrue. It is just the other way round. If profitableness is considered not from the stand-point of individual plants or industries, and not over a period of one year, but from the standpoint of the entire national economy and over a period of, say, ten or fifteen years, which is the only correct approach to the question, then the temporary and unstable profitableness of some plants or industries is beneath all comparison with that higher form of stable and permanent profitableness which we get from the operation of the law of balanced development of the national economy and from economic planning, which save us from periodical economic crises disruptive to the national economy and causing tremendous material damage to society, and which ensure a continuous and high rate of expansion of our national economy.

In brief, there can be no doubt that under our present socialist conditions of production, the law of value cannot be a "regulator of the proportions" of labour distributed among the various branches of production.

The problem is lack of it. Population grows cynical when elected politicians are corrupt left and right.

marxists.org/reference/archive/stalin/works/1951/economic-problems/ch04.htm

The only thing anarchists managed to abolish is themself.
Check yourself before you wreck yourself ;-)

top kek!!

It's socialism. Unlike anarkiddyism. That always just ends with self-anihilation. ;-)

...

:-)

yes, thats basically leninism, minus some red banners

Good riddance anarchists are literally children.

*Linkin Park plays in background"

...

People think that modern oligarchy is actually democracy, so they grow to believe that democracy has no value, not realizing that they have never even experienced it.
Oh, and there's also the really delusional ones who believe the USSR was some sort of bottom-up grassroots direct democracy. I'm not sure if those are better or worse.