Showing posts with label Franco-Prussian War. Show all posts
Showing posts with label Franco-Prussian War. Show all posts

Friday, March 22, 2019

In Honor Of The 140th Anniversary Of The Paris Commune- C.L.R. James On The Paris Commune- (1946)

C.L.R. James on the Paris Commune

Revolutionary History is grateful to Scott McLemee for permission to use his transcription of this and other C.L.R. James texts. Standard American spellings have been retained here, on the assumption they were used in the original publication.

The following article by C.L.R. James appeared under a pseudonym in the 18 March 1946 issue of LABOR ACTION, newspaper of the Workers Party of the United States.

They Showed the Way to Labor Emancipation:
On Karl Marx and the 75th Anniversary of the Paris Commune
by C.L.R. James

The American working class is not yet as familiar as the European working class with the history and traditions of the revolutionary socialist movement. March 14, anniversary of the death of Karl Marx, and March 18, anniversary of the Paris Commune will be celebrated by only a small minority.

U.S. Workers and Marx’s Heritage
As the international crisis deepens, the American proletariat will rapidly increase its interest in the great thinker whose whole work was based upon the proletariat as the most progressive force in modern society and the irreconcilable enemy of capitalist barbarism. As the class struggle sharpens in the U.S. Marxism will come into its own as a great popular study. The American proletariat will then learn to celebrate in its own vigorous style the anniversary of those workers in Paris who in 1871, to use Marx’s phrase, stormed the heavens. They gave to the world, for the first time, the “political form at last discovered under which to work out the economic emancipation of labor.”

Karl Marx’s life was all of a piece. He devoted himself to a scientific demonstration of the inevitable decline of capitalist society. But side by side with this decline there emerged the socialist proletariat, the class destined to overthrow capitalism, establish the socialist society, and wipe away for good and all the exploitation of man by man.

In Marx there was not the slightest trace of mysticism. He was a master of English political economy, German philosophy, and French political science. These he used in his monumental labors to establish that the social movement had the inevitability of a process of natural history, that it was “governed by laws not only independent of human will, consciousness, and intelligence, but rather on the contrary determining that will, consciousness., and intelligence.” By this he did not mean to say that the future of human society was predestined in all its events and occurrences. He knew that men made their own history. He knew that social life proceeded by the conflict of interests and passions, complicated by all the bewildering phenomena which attend the daily activity of hundreds of millions of human beings. But he, more than any other thinker, established the fact that all these multitudinous actions took place according to certain laws. For him the most important law was the organic movement of the proletariat to overthrow bourgeois society.

Perhaps today it would be as well to recall an aspect of his doctrine too often forgotten. No man had a more elevated conception of the destiny of the human race. This for him was the greatest crime of capitalism, that while, on the one hand, it created the possibility of a truly human existence for all mankind, by the very nature of the process of capitalist production, it degraded the individual worker to the level of being merely an appendage to a machine.

A New Vision for the Working People
In his great work, CAPITAL, over and over again, he pointed out that as capitalist production became more scientific, the actual labor of the worker was more and more deprived of intellectual content and educational potentiality. So far was Marx from being a vulgar materialist that in his denunciation of the evils of capitalist production, he did not hesitate (for the moment) to brush aside the wages of the worker. “In proportion as capital accumulates,” he insisted, “the lot of the laborer, be his payment high or low, must grow worse.” On the basis of economic analysis he drew the conclusion that modern society would perish if it did not replace the worker of today, condemned to automatic repetition of mechanical movement, by the highly developed individual. Such a man, according to Marx, would be fit for a variety of labors, ready to face any change of production, a man to whom the different social functions he performed were but so many means of giving free scope to his own natural and acquired powers. This for him would be a workers in a civilized society but that could come only by the destruction of capital.

Such was his vision that this student of political economy and the labor process has unfolded perhaps the most poetic and far- seeing perspective for human society ever propounded by any philosopher or poet. According to him it was only with the creation of the socialist society that the real history of humanity would begin. Thus at a single stroke, he thrust into insignificance the painfully acquired knowledge and culture of thousands of years of civilization, which he, more than most other men, had studied and understood. All this, he said, would be as nothing in comparison with the perspective which would be opened to human society by the abolition of the exploitation of classes on the basis of a world-wide cooperation. Yet scientist and philosopher as he was, with the unquenchable faith in the inevitability of socialism, Marx was no mere man of the study. He took part in the German revolution of 1848, was active in the preparation of the revolution of that year, and to the end of his days participated, whenever possible, in the workers struggles against capitalism which he always knew as preparation for social revolution. In 1871, when the workers of Paris established the Commune, Marx hailed it as one of the greatest events in human history. Let us briefly recall the circumstances.

The First Working-Class Government
France had been defeated by the armies of Germany which stood at Versailles, a few miles away from Paris. The leaders of French capitalism, statesmen, and soldier, were on their knees before the German conquerors, anxious to save their hides and the plunder that they had accumulated during the war. They were ready to sell out France to the conquered. The French people had proclaimed the French republic, and these capitalist politicians knew that one great obstacle stood in the way of their conspiracy with Bismarck. This obstacle was the armed republicans of Paris. Working in the closest association with the German invader, the French ruling class attempted to disarm the Parisians but the workers of Paris, emaciated by a five months’ famine, did not hesitate for a single moment. They seized the power in Paris and established the Paris Commune. What exactly was this Commune? There have been many interpretations. The interpretation of Karl Marx remains unchallenged in its simplicity and its penetration. “It was essentially a working class government, the product of the producing against the appropriating class, the political form at last discovered under which to work out the economic emancipation of man.”

What the Paris Commune Symbolized
The Paris Commune was first and foremost a democracy. The government was a body elected by universal suffrage. None of its functionaries was paid more than the wages of a skilled worker. It did not expropriate the property of the bourgeoisie, but it handed to associations of workingmen all closed workshops and factories, whether the capitalist owners had run away or simply had decided to stop work. It lasted for 71 days. It was destroyed by a combination of its own weaknesses, chiefly a lack of decision, and the treacheries of the French bourgeoisie in shameless alliance with the German army. The murderous brutality with which the fighters of the Commune were shot, tortured, and deported, remained a landmark in European civilization, until the days of Hitler and Stalin. Today, to the American proletariat, there are many lessons to be drawn for the history of the Commune. Perhaps the most important for the advanced workers are the methods by which Marx approached its study and conclusions which he drew. For him, the Commune, despite its failure, was a symbol of inestimable value. It was a symbol in that it showed the real women of Paris – heroic, noble, and devoted like the women of antiquity. It was a symbol in that it showed to the world: “working, thinking, fighting, bleeding Paris – almost forgetful, in its incubation of a new society, of the cannibals at its gates – radiant in the enthusiasm of its historical initiative.” It was a symbol in that it admitted all foreigners to the honor of dying for the immortal cause. It was a symbol because even before peace had been signed with Germany, the Commune made a German working man the Minister of Labor. It was a symbol because under the eyes of the conquering Prussians on the one hand, and the Bonapartist army on the other, it pulled down the great Vendome column which stood as a monument to the martial glory of the first Napoleon. Marx saw in these actions not accidental gestures but organic responses of the revolutionary proletariat to the barbarous practices and ideology of bourgeois society.

The Important Conclusion
Most important, however, Marx drew a great theoretical conclusions from the experience of the Commune. He showed that the capitalist army, the capitalist state, the capitalist bureaucracy, cannot be seized by the revolutionary proletariat and used for its own purposes. It had to be smashed completely and a new state organized, based upon the organization of the working class. In 1871, he drew this as a theoretical conclusion. In 1905, and later in 1917, the Russian working class, by the formation of Soviets, or workers councils, laid the basis of a new type of social organization. It was by his studies of Marx’s analysis of the Commune that Lenin able to recognize so quickly the significance of the Soviets and to establish them as the basis of the new workers’ state. Today the advanced American worker needs to know the history of the international struggles of the proletariat. From these he will most quickly learn to understand his own. Marx’s pamphlet on the Commune, THE CIVIL WAR IN FRANCE, is a profound and moving piece of writing. The worker who has not yet begun the study of Marxism will never forget this double anniversary if he celebrates it by reading what Karl Marx had to say about the great revolution of the Paris working-class.

Sunday, March 17, 2019

*Honor The Memory Of The Paris Communards!

Click on title to link to online "History Of The Paris Commune".

This is a repost of the commentary from the 136th Anniversary commentary on the Paris Commune in 2007


March 18th is the 137th Anniversary of the Paris Commune. All honor to the men and women who fought to the death to defend this first beacon of working class revolution.

I would like make a few comments in honor of the heroic Communards.

When one studies the history of the Paris Commune of 1871 one learns something new from it even though from the perspective of revolutionary strategy the Communards made virtually every mistake in the book. However, one can learn its lessons and measure it against the experience acquired by later revolutionary struggles and above all by later revolutions, not only the successful Russian Revolution of October 1917 but the failed German, Hungarian, Bulgarian, Chinese and Spanish revolutions in the immediate aftermath of World War I. More contemporaneously we have the experiences of the partial victories of the later Chinese, Cuban and Vietnamese revolutions.

Notwithstanding the contradictory nature of these later experiences, as if to show that history is not always totally a history of horrors against the fate of the masses we honor the Paris Commune as a beacon of the coming world proletarian revolution. It is just for that reason that Karl Marx fought tooth and nail in the First International to defend it against the rage of capitalist Europe. It is one of our peaks. The Commune also presented in embryo the first post-1848 Revolution instance of what was later characterized by Lenin at the beginning of World War I as the crisis of revolutionary leadership of the international labor movement. So this question that after Lenin’s death preoccupied Trotsky for much of the later part of his life really has a much longer lineage that I had previously recognized. Unfortunately, as we are too painfully aware that question is still to be resolved. Therefore, even at this great remove, it is necessary to learn the lessons of that experience in facing today’s crisis of leadership in the international labor movement.



EACH TIME that we study the history of the Commune we see it from a new aspect, thanks to the experience acquired by the later revolutionary struggles and above all by the latest revolutions, not only the Russian but the German and Hungarian revolutions. The Franco-German war was a bloody explosion, harbinger of an immense world slaughter, the Commune of Paris a lightning harbinger of a world proletarian revolution.

The Commune shows us the heroism of the working masses, their capacity to unite into a single bloc, their talent to sacrifice themselves in the name of the future, but at the same time it shows us the incapacity of the masses to choose their path, their indecision in the leadership of the movement, their fatal penchant to come to a halt after the first successes, thus permitting the enemy to regain its breath, to reestablish its position.

The Commune came too late. It had all the possibilities of taking the power on September 4 and that would have permitted the proletariat of Paris to place itself at a single stroke at the head of the workers of the country in their struggle against all the forces of the past, against Bismarck as well as against Thiers. But the power fell into the hands of the democratic praters, the deputies of Paris. The Parisian proletariat had neither a party, nor leaders to whom it would have been closely bound by previous struggles. The petty bourgeois patriots who thought themselves socialists and sought the support of the workers did not really have any confidence in themselves. They shook the proletariat's faith in itself, they were continually in quest of celebrated lawyers, of journalists, of deputies, whose baggage consisted only of a dozen vaguely revolutionary phrases, in order to entrust them with the leadership of the movement.

The reason why Jules Favre, Picard, Gamier-Pages and Co. took power in Paris on September 4 is the same as that which permitted Pall-Boncour, A. Varenne, Renaudel and numerous others to be for a time the masters of the party of the proletariat. The Renaudels and the Boncours and even the Longuets and the Pressemanes are much closer, by virtue of their sympathies, their intellectual habits and their conduct, to the Jules Favres and the Jules Ferrys than to the revolutionary proletariat. Their socialist phraseology is nothing but an historic mask which permits them to impose themselves upon the masses. And it is just because Favre, Simon, Picard and the others used and abused a democratico-liberal phraseology that their sons and their grandsons are obliged to resort to a socialist phraseology. But the sons and the grandsons have remained worthy of their fathers and continue their work. And when it will be necessary to decide not the question of the composition of a ministerial clique but the much more important question of knowing what class in France must take power, Renaudel, Varenne, Longuet and their similars will be in the camp of Millerand-collaborator of Galliffet, the butcher of the Commune .... When the revolutionary babblers of the salons and of parliament find themselves face to face, in real life, with the revolution, they never recognize it.

The workers' party-the real one-is not a machine for parliamentary manoeuvres, it is the accumulated and organized experience of the proletariat. It is only with the aid of the party, which rests upon the whole history of its past, which foresees theoretically the paths of development, all its stages, and which extracts from it the necessary formula of action, that the proletariat frees itself from the need of always recommencing its history: its hesitations, its lack of decision, its mistakes.

The proletariat of Paris did not have such a party. The bourgeois socialists with whom the Commune swarmed, raised their eyes to heaven, waited for a miracle or else a prophetic word, hesitated, and during that time the masses groped about and lost their heads because of the indecision of some and the fantasy of others. The result was that the revolution broke out in their very midst, too late, and Paris was encircled. Six months elapsed before the proletariat had reestablished in its memory the lessons of past revolutions, of battles of yore, of the reiterated betrayals of democracy-and it seized power.

These six months proved to be an irreparable loss. If the centralized party of revolutionary action had been found at the head of the proletariat of France in September 1870, the whole history of France and with it the whole history of humanity would have taken another direction.If the power was found in the hands of the proletariat of Paris on March 18, it was not because it had been deliberately seized, but because its enemies had quitted Paris.

These latter were losing ground continuously, the workers despised and detested them, the petty bourgeoisie no longer had confidence in them and the big bourgeoisie feared that they were no longer capable of defending it. The soldiers were hostile to the officers. The government fled Paris in order to concentrate its forces elsewhere. And it was then that the proletariat became master of the situation.
But it understood this fact only on the morrow. The revolution fell upon it unexpectedly.

This first success was a new source of passivity. The enemy had fled to Versailles. Wasn't that a victory? At that moment the governmental band could have been crushed almost without the spilling of blood. In Paris, all the ministers, with Thiers at their head, could have been taken prisoner. Nobody would have raised a hand to defend them. It was not done. There was no organization of a centralized party, having a rounded view of things and special organs for realizing its decisions.

The debris of the infantry did not want to fall back to Versailles. The thread which tied the officers and the soldiers was pretty tenuous. And had there been a directing party center at Paris, it would have incorporated into the retreating armies-since there was the possibility of retreating-a few hundred or even a few dozen devoted workers, and given them the following instructions: enhance the discontent of the soldiers against the officers, profit by the first favorable psychological moment to free the soldiers from their officers and bring them back to Paris to unite with the people. This could easily have been realized, according to the admissions of Thiers' supporters themselves. Nobody even thought of it. Nor was there anybody to think of it. In the midst of great events, moreover, such decisions can be adopted only by a revolutionary party which looks forward to a revolution, prepares for it, does not lose its head, by a party which is accustomed to having a rounded view and is not afraid to act.

And a party of action is just what the French proletariat did not have.

The Central Committee of the National Guard is in effect a Council of Deputies of the armed workers and the petty bourgeoisie. Such a Council, elected directly by the masses who have taken the revolutionary road, represents an excellent apparatus of action. But at the same time, and just because of its immediate and elementary connection with the masses who are in the state in which the revolutionary has found them, it reflects not only all the strong sides but also the weak sides of the masses, and it reflects at first the weak sides still more than it does the strong: it manifests the spirit of indecision, of waiting, the tendency to be inactive after the first successes.

The Central Committee of the National Guard needed to be led. It was indispensable to have an organization incarnating the political experience of the proletariat and always present-not only in the Central Committee, but in the legions, in the battalion, in the deepest sectors of the French proletariat. By means of the Councils of Deputies-in the given case they were organs of the National Guard-the party could have been in continual contact with the masses, known their state of mind; its leading center con! I each day put forward a slogan which, through the medium of the party's militants, would have penetrated into the masses, uniting their thought and their will.

Hardly had the government fallen back to Versailles than the National Guard hastened to unload its responsibility, at the very moment when this responsibility was enormous. The Central Committee imagined "legal" elections to the Commune. It entered into negotiations with the mayors of Paris in order to cover itself, from the Right, with "legality".

Had a violent attack been prepared against Versailles at the same time, the negotiations with the mayors would have been a ruse fully justified from the military standpoint and in conformity with the goal. But in reality, these negotiations were being conducted only in order to avert the struggle by some miracle or other. The petty bourgeois radicals and the socialistic idealists, respecting "legality" and the men who embodied a portion of the "legal" state-the deputies, the mayors, etc.-hoped at the bottom of their souls that Thiers would halt respectfully before revolutionary Paris the minute the latter covered itself with the "legal" Commune.

Passivity and indecision were supported in this case by the sacred principle of federation and autonomy. Paris, you see, is only one commune among many other communes. Paris wants to impose nothing upon anyone; it does not struggle for the dictatorship, unless it be for the 'dictatorship of example".

In sum, it was nothing but an attempt to replace the proletarian revolution, which was developing, by a petty bourgeois reform: communal autonomy. The real revolutionary task consisted of assuring the proletariat the power all over the country. Paris had to serve as its base, its support, its stronghold. And to attain this goal, it was necessary to vanquish Versailles without the loss of time and to send agitators, organizers, and armed forces throughout France. It was necessary to enter into contact with sympathizers, to strengthen the hesitators and to shatter the opposition of the adversary. Instead of this policy of offensive and aggression which was the only thing that could save the situation, the leaders of Paris attempted to seclude themselves in their communal autonomy: they will not attack the others if the others do not attack them; each town has its sacred right of self-government. This idealistic chatter-of the same gender as mundane anarchism covered up in reality a cowardice in face of revolutionary action which should have been conducted incessantly up to the very end, for otherwise it should not have been begun.

The hostility to capitalist organization-a heritage of petty bourgeois localism and autonomism-is without a doubt the weak side of a certain section of the French proletariat. Autonomy for the districts, for the wards, for the battalions, for the towns, is the supreme guarantee of real activity and individual independence for certain revolutionists. But that is a great mistake which cost the French proletariat dearly.

Under the form of the "struggle against despotic centralism" and against "stifling" discipline, a fight takes place for the self preservation of various groups and sub-groupings of the working class, for their petty interests, with their petty ward leaders and their local oracles. The entire working class, while preserving its cultural originality and its political nuances, can act methodically and firmly, without remaining in the tow of events, and directing each time its mortal blows against the weak sectors of its enemies, on the condition that at its head, above the wards, the districts, the groups, there is an apparatus which is centralized and bound together by an iron discipline. The tendency towards particularism, whatever the form it may assume, is a heritage of the dead past. The sooner French communist-socialist communism and syndicalist communism-emancipates itself from it, the better it will be for the proletarian revolution.

The party does not create the revolution at will, it does not choose the moment for seizing power as it likes, but it intervenes actively in the events, penetrates at every moment the state of mind of the revolutionary masses and evaluates the power of resistance of the enemy, and thus determines the most favorable moment for decisive action. This is the most difficult side of its task. The party has no decision that is valid for every case. Needed are a correct theory, an intimate contact with the masses, the comprehension of the situation, a revolutionary perception, a great resoluteness. The more profoundly a revolutionary party penetrates into all the domains of the proletarian struggle, the more unified it is by the unity of goal and discipline, the speedier and better will it arrive at resolving its task.

The difficulty consists in having this organization of a centralized party, internally welded by an iron discipline, linked intimately with the movement of the masses, with its ebbs and flows. The conquest of power cannot be achieved save on the condition of a powerful revolutionary pressure of the toiling masses. But in this act the element of preparation is entirely inevitable. The better the party will understand the conjuncture and the moment, the better the bases of resistance will be prepared, the better the force and the roles will be distributed, the surer will be the success and the less victims will it cost. The correlation of a carefully prepared action and a mass movement is the politico-strategical task of the taking of power.

The comparison of March 18, 1871 with November 7, 1917 is very instructive from this point of view. In Paris, there is an absolute lack of initiative for action on the part of the leading revolutionary circles. The proletariat, armed by the bourgeois government, is in reality master of the town, has all the material means of power-cannon and rifles-at its disposal, but it is not aware of it. The bourgeoisie makes an attempt to retake the weapon of the giant: it wants to steal the cannon of the proletariat. The attempt fails. The government flees in panic from Paris to Versailles. The field is clear. But it is only on the morrow that the proletariat understands that it is the master of Paris. The "leaders" are in the wake of events, they record them when the latter are already accomplished, and they do everything in their power to blunt the revolutionary edge.

In Petrograd, the events developed differently. The party moved firmly, resolutely, to the seizure of power, having its men everywhere, consolidating each position, extending every fissure between the workers and the garrison on the one side and the government on the other.

The armed demonstration of the July days is a vast reconnoitering conducted by the party to sound the degree of close contact between the masses and the power of resistance of the enemy. The reconnoitering is transformed into a struggle of outposts. We are thrown back, but at the same time the action establishes a connection between the party and the depths of the masses. The months of August, September and October see a powerful revolutionary flux. The party profits by it and augments considerably its points of support in the working class and the garrison. Later, the harmony between the conspirative preparations and the mass action takes place almost automatically. The Second Congress of the Soviets is fixed for November. All our preceding agitation was to lead to the seizure of power by the Congress. Thus, the overturn was adapted in advance to November 7. This fact was well known and understood by the enemy. Kerensky and his councillors could not fail to make efforts to consolidate themselves, to however small an extent, in Petrograd for the decisive moment. Also, they stood in need of shipping out of the capital the most revolutionary sections of the garrison. We on our part profited by this attempt by Kerensky in order to make it the source of a new conflict which had a decisive importance. We openly accused the Kerensky government-our accusation subsequently found a written confirmation in an official document-of having planned the removal of a third of the Petrograd garrison not out of military considerations but for the purpose of counter-revolutionary combinations. This conflict bound us still more closely to the garrison and put before the latter a well-defined task, to support the Soviet Congress fixed for November 7. And since the government insisted-even if in a feeble enough manner-that the garrison be sent off, we created in the Petrograd Soviet, already in our hands, a Revolutionary War Committee, on the pretext of verifying the military reasons for the governmental plan.

Thus we had a purely military organ, standing at the head of the Petrograd garrison, which was in reality a legal organ of armed insurrection. At the same time we designated (communist) commissars in all the military units, in the military stores, etc. The clandestine military organization accomplished specific technical tasks and furnished the Revolutionary War Committee with fully trustworthy militants for important military tasks. The essential work concerning the preparation, the realization and the armed insurrection took place openly, and so methodically and naturally that the bourgeoisie, led by Kerensky, did not clearly understand what was taking place under their very eyes. (In Paris, the proletariat understood only on the following day that it had been really victorious-a victory which it had not, moreover, deliberately sought-that it was master of the situation. In Petrograd, it was the contrary. Our party, basing itself on the workers and the garrison, had already seized the power, the bourgeoisie passed a fairly tranquil night and learned only on the following morning that the helm of the country was in the hands of its gravedigger.)

As to strategy, there were many differences of opinion in our party.

A part of the Central Committee declared itself, as is known, against the taking of power, believing that the moment had not yet arrived, that Petrograd was detached from the rest of the country, the proletariat from the peasantry, etc.

Other comrades believed that we were not attributing sufficient importance to the elements of military complot. One of the members of the Central Committee demanded in October the surrounding of the Alexandrine Theater where the Democratic Conference was in session, and the proclamation of the dictatorship of the Central Committee of the party. He said: in concentrating our agitation as well as our preparatory military work for the moment of the Second Congress, we are showing our plan to the adversary, we are giving him the possibility of preparing himself and even of dealing us a preventive blow. But there is no doubt that the attempt at a military complot and the surrounding of the Alexandrine Theater would have been a fact too alien to the development of the events, that it would have been an event disconcerting to the masses. Even in the Petrograd Soviet, where our faction dominated, such an enterprise, anticipating the logical development of the struggle, would have provoked great disorder at that moment, above all among the garrison where there were hesitant and not very trustful regiments, primarily the cavalry regiments. It would have been much easier for Kerensky to crush a complot unexpected by the masses than to attack the garrison consolidating itself more and more on its positions: the defense of its inviolability in the name of the future Congress of the Soviets. Therefore the majority of the Central Committee rejected the plan to surround the Democratic Conference and it was right. The conjuncture was very well judged: the armed insurrection, almost without bloodshed, triumphed exactly on the date, fixed in advance and openly, for the convening of the Second Soviet Congress.

This strategy cannot, however, become a general rule, it requires specific conditions. Nobody believed any longer in the war with the Germans, and the less revolutionary soldiers did not want to quit Petrograd for the front. And even if the garrison as a whole was on the side of the workers for this single reason, it became stronger in its point of view to the extent that Kerensky's machinations were revealed. But this mood of the Petrograd garrison had a still deeper cause in the situation of the peasant class and in the development of the imperialist war. Had there been a split in the garrison and had Kerensky obtained the possibility of support from a few regiments, our plan would have failed. The elements of purely military complot (conspiracy and great speed of action) would have prevailed. It would have been necessary, of course, to choose another moment for the insurrection.

The Commune also had the complete possibility of winning even the peasant regiments, for the latter had lost all confidence and all respect for the power and the command. Yet it undertook nothing towards this end. The fault here is not in the relationships of the peasant and the working classes, but in the revolutionary strategy.

What will be the situation in this regard in the European countries in the present epoch? It is not easy to foretell anything on this score. Yet, with the events developing slowly and the bourgeois governments exerting all their efforts to utilize past experiences, it may be foreseen that the proletariat, in order to attract the sympathies of the soldiers, will have to overcome a great and well organized resistance at a given moment. A skillful and well~ timed attack on the part of the revolution will then be necessary. The duty of the party is to prepare itself for it. That is just why it must maintain and develop its character of a centralized organization, which openly guides the revolutionary movement of the masses and is at the same time a clandestine apparatus of the armed insurrection.

The question of the electibility of the command was one of the reasons of the conflict between the National Guard and Thiers. Paris refused to accept the command designated by Thiers. Varlin subsequently formulated the demand that the command of the National Guard, from top to bottom, ought to be elected by the National Guardsmen themselves. That is where the Central Committee of the National Guard found its support.

This question must he envisaged from two sides: from the political and the military sides, which are interlinked but which should be distinguished. The political task consisted in purging the National Guard of the counter¬revolutionary command. Complete electibility was the only means for it, the majority of the National Guard being composed of workers and revolutionary petty bourgeois. And in addition, the motto "electibility of the command", being extended also to the infantry, Thiers would have been deprived at a single stroke of his essential weapon, the counterrevolutionary officers. In order to realize this plan, a party organization, having its men in all the military units, was required. In a word, electibility in this ease had as its immediate task not to give good commanders to the batallions, but to liberate them from commanders devoted to the bourgeoisie. Electibility served as a wedge for splitting the army into two parts, along class lines. Thus did matters occur with its in the period of Kerensky, above all on the eve of October.

But the liberation of the army from the old commanding apparatus inevitably involves the weakening of organizational cohesion and the diminution of combative power. As a rule, the elected command is pretty weak from the technico-military standpoint and with regard to the maintenance of order and of discipline. Thus, at the moment when the army frees itself from the old counterrevolutionary command which oppressed it, the question arises of giving it a revolutionary command capable of fulfilling its mission. And this question can by no means be resolved by simple elections. Before wide masses of soldiers acquire the experience of well choosing and selecting commanders, the revolution will be beaten by the enemy which is guided in the choice of its command by the experience of centuries. The methods of shapeless democracy (simple electibility) must be supplemented and to a certain extent replaced by measures of selection from above. The revolution must create an organ composed of experienced, reliable organizers, in which one can have absolute confidence, give it full powers to choose, designate and educate the command. If particularism and democratic autonomism are extremely dangerous to the proletarian revolution in general, they are ten times more dangerous to the army. We saw that in the tragic example of the Commune.

The Central Committee of the National Guard drew its authority from democratic electibility. At the moment when the Central Committee needed to develop to the maximum its initiative in the offensive, deprived of the leadership of a proletarian party, it lost its head, hastened to transmit its powers to the representatives of the Commune which required a broader democratic basis. And it was a great mistake in that period to play with elections. But once the elections had been held and the Commune brought together, ft was necessary to concentrate everything in the Commune at a single blow and to have it create an organ possessing real power to reorganize the National Guard. This was not the case. By the side of the elected Commune there remained the Central Committee; the elected character of the latter gave it a political authority thanks to which it was able to compete with the Commune. But at the same time that deprived it of the energy and the firmness necessary in the purely military questions which, after the organization of the Commune, justified its existence. Electibility, democratic methods, are but one of the instruments in the hands of the proletariat and its party. Electibility can in no wise be a fetish, a remedy for all evils. The methods of electibility must be combined with those of appointments. The power of the Commune came from the elected National Guard. But once created, the Commune should have reorganized with a strong hand the National Guard, from top to bottom, given it reliable leaders and established a regime of very strict discipline. The Commune did not do this, being itself deprived of a powerful revolutionary directing center. It too was crushed.

We can thus thumb the whole history of the Commune, page by page, and we will find in it one single lesson: a strong party leadership is needed. More than any other proletariat has the French made sacrifices for the revolution. But also more than any other has it been duped. Many times has the bourgeoisie dazzled it with all the colors of republicanism, of radicalism, of socialism, so as always to fasten upon it the fetters of capitalism. By means of its agents, its lawyers and its journalists, the bourgeoisie has put forward a whole mass of democratic, parliamentary, autonomist formulae which are nothing but impediments on the feet of the proletariat, hampering its forward movement.

The temperament of the French proletariat is a revolutionary lava. But this lava is now covered with the ashes of skepticism result of numerous deceptions and disenchantments. Also, the revolutionary proletarians of France must be severer towards their party and unmask more pitilessly any non-conformity between word and action. The French workers have need of an organization, strong as steel, with leaders controlled by the masses at every new stage of the revolutionary movement.

How much time will history afford us to prepare ourselves? We do not know. For fifty years the French bourgeoisie has retained the power in its hands after having elected the Third Republic on the bones of the Communards. Those fighters of '71 were not lacking in heroism. What they lacked was clarity in method and a centralized leading organization. That is why they were vanquished. Half a century elapsed before the proletariat of France could pose the question of avenging the death of the Communards. But this time, the action will be firmer, more concentrated. The heirs of Thiers will have to pay the historic debt in full.