Marxism, Freedom and the State - Mikhail Bakunin - darmowy ebook

This book is Bakunin's version of the split between himself and Karl Marx that took place in the late 1860s and early 1870s. Bauknin saw the schism between them arising out of different perceptions of the function of the state in the Socialist program. Specifically, Bakunin held that the International tended to be too accepting of the concept of the state, which he viewed as a dangerous and dehumanizing institution. The state, he wrote “imposes injustice and cruelty on all its subjects, as a supreme duty. It restrains, mutilates, it kills the humanity in them, so that, ceasing to be men, they are no longer anything but citizens.”

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by Mikhail Bakunin

Published 2018 by Blackmore Dennett

All rights reserved. This book or any portion thereof may not be reproduced or used in any manner whatsoever without the express written permission of the publisher except for the use of brief quotations in a book review.

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I: Introductory

II: Marxist Ideology

III: The State and Marxism

IV: Internationalism and the State

V: Social Revolution and the State

VI: Political Action and the Workers

I: Introductory

I am a passionate seeker after Truth and a not less passionate enemy of the malignant fictions used by the "Party of Order", the official representatives of all turpitudes, religious, metaphysical, political, judicial, economic, and social, present and past, to brutalize and enslave the world; I am a fanatical lover of Liberty; considering it as the only medium in which can develop intelligence, dignity, and the happiness of man; not official "Liberty", licensed, measured and regulated by the State, a falsehood representing the privileges of a few resting on the slavery of everybody else; not the individual liberty, selfish, mean, and fictitious advanced by the school of Rousseau and all other schools of bourgeois Liberalism, which considers the rights of the individual as limited by the rights of the State, and therefore necessarily results in the reduction of the rights of the individual to zero. 

No, I mean the only liberty which is truly worthy of the name, the liberty which consists in the full development of all the material, intellectual and moral powers which are to be found as faculties latent in everybody, the liberty which recognizes no other restrictions than those which are traced for us by the laws of our own nature; so that properly speaking there are no restrictions, since these laws are not imposed on us by some outside legislator, beside us or above us; they are immanent in us, inherent, constituting the very basis of our being, material as well as intellectual and moral; instead, therefore, of finding them a limit, we must consider them as the real conditions and effective reason for our liberty. 

I mean that liberty of each individual which, far from halting as at a boundary before the liberty of others, finds there its con firmation and its extension to infinity; the illimitable liberty of each through the liberty of all, liberty by solidarity, liberty in equality; liberty triumphing over brute force and the principle of authority which was never anything but the idealized expression of that force, liberty which, after having overthrown all heavenly and earthly idols, will found and organize a new world, that of human solidarity, on the ruins of all Churches and all States. 

I am a convinced upholder of economic and social equality, because I know that, without that equality, liberty, justice, human dignity, morality, and the well-being of individuals as well as the prosperity of nations will never be anything else than so many lies. But as upholder in all circumstances of liberty, that first condition of humanity, I think that liberty must establish itself in the world by the spontaneous organisation of labor and of collective ownership by productive associations freely organised and federalized in districts and by the equally spontaneous federation of districts, but not by the supreme and tutelary action of the State. 

There is the point which principally divides the Revolutionary Socialists or Collectivists from the Authoritarian Communists, who are upholders of the absolute initiative of the State. Their goal is the same; each party desires equally the creation of a new social order founded only on the organisation of collective labor, inevitably imposed on each and everyone by the very force of things, equal economic conditions for all, and the collective appropriation of the instruments of labor. Only, the Communists imagine that they will be able to get there by the development and organisation of the political power of the working-classes, and principally of the proletariat of the towns, by the help of the bourgeois Radicalism, whilst the Revolutionary Socialists, enemies of all equivocal combinations and alliances, think on the contrary that they cannot reach this goal except by the development and organisation, not of the political but of the social and consequently anti-political power of the working masses of town and country alike, including all favorably disposed persons of the upper classes, who, breaking completely with their past, would be willing to join them and fully accept their program. 

Hence, two different methods. The Communists believe they must organize the workers' forces to take possession of the political power of the State. The Revolutionary Socialists organize with a view to the destruction, or if you prefer a politer word, the liquidation of the State. The Communists are the upholders of the principle and practice of authority, the Revolutionary Socialists have confidence only in liberty. Both equally supporters of that science which must kill superstition and replace faith, the former would wish to impose it; the latter will exert themselves to propagate it so that groups of human beings, convinced, will organize themselves and will federate spontaneously, freely, from below upwards, by their own movement and conformably. to their real interests, but never after a plan traced in advance and imposed on the "ignorant masses" by some superior intellects. 

The Revolutionary Socialists think that there is much more practical sense and spirit in the instinctive aspirations and in the real needs of the masses of the people than in the profound intellect of all these learned men and tutors of humanity who, after so many efforts have failed to make it happy, still presume to add their efforts. The Revolutionary Socialists think, on the contrary, that the human race has let itself long enough, too long, be governed, and that the source of its misfortunes does not lie in such or such form of government but in the very principle and fact of government, of whatever type it may be. It is, in fine, the contradiction already become historic, which exists between the Communism scientifically developed by the German school and accepted in part by the American and English Socialists on the one hand, and the Proudhonism largely developed and pushed to its last consequences, on the other hand, which is accepted by the proletariat of the Latin countries. 

It has equally been accepted and will continue to be still more accepted by the essentially anti-political sentiment of the Slav peoples.

II: Marxist Ideology

The doctrinaire school of Socialists, or rather of German Authoritarian Communists, was founded a little before 1848, and has rendered, it must be recognized, eminent services to the cause of the proletariat not only in Germany, but in Europe. It is to them that belongs principally the great idea of an "International Workingmen's Association" and also the initiative for its first realization To-day, they are to be found at the head of the Social Democratic Labor Party in Germany, having as its organ the "Volksstaat" ["People's State"]. 

It is therefore a perfectly respectable school which does not prevent it from displaying a very bad disposition sometimes, and above all from taking for the bases of its theories, a principal which is profoundly true when one considers it in its true light, that is say, from the relative point of view, but which when envisaged and set down in an absolute manner as the only foundation and first source of all other principles, as is done by this school, becomes completely false. 

This principle, which constitutes besides the essential basis of scientific Socialism, was for the first time scientifically formulated and developed by Karl Marx, the principal leader of the German Communist school. It forms the dominating thought of the celebrated "Communist Manifesto" which an international Committee of French, English, Belgian and German Communists assembled in London issued in 1848 under the slogan: "Proletarians of all lands, unite !" This manifesto, drafted as everyone knows, by Messrs. Marx and Engels, became the basis of all the further scientific works of the school and of the popular agitation later started by Ferdinand Lassalle in Germany. 

This principle is the absolute opposite to that recognized by the Idealists of all schools. Whilst these latter derive all historical facts, including the development of material interests and of the different phases of the economic organization of society, from the development of Ideas, the German Communists, On the contrary, want to see in all human history, in the most idealistic manifestations of the collective well as the individual life of humanity, in all the intellectual, moral, religious, metaphysical, scientific, artistic, political, juridical, and social developments which have been produced in the past and continue to be produced in the present, nothing but the reflections or the necessary after-effects of the development of economic facts. Whilst the Idealists maintain that ideas dominate and produce facts, the Communists, in agreement besides with scientific Materialism say, on the contrary, that facts give birth to ideas and that these latter are never anything else but the ideal expression of accomplished facts and that among all the facts, economic and material facts, the pre-eminent facts, constitute the essential basis, the principal foundation of which all the other facts, intellectual and moral, political and social, are nothing more than the inevitable derivatives.