Monday, December 29, 2014

From The Marxist Archives- Lenin's The Bourgeois State: Machine of Repression

Workers Vanguard No. 1058
12 December 2014
TROTSKY
LENIN
The Bourgeois State: Machine of Repression
(Quote of the Week)
Anger at and mistrust of the cops must be infused with the understanding that the repressive bourgeois state apparatus cannot be made to serve the interests of workers and the oppressed. In the lecture excerpted below, delivered two years after the 1917 October Russian Revolution, Bolshevik leader V.I. Lenin explained how the state is not an expression of the people’s will but a machine by which one class holds down another, notwithstanding the efforts of various mouthpieces of the bourgeoisie and capitalist politicians to obscure its true nature. That machine must be shattered in the course of the proletariat seizing power and a workers state established, as happened in 1917 in Russia.
 
Nowhere does capital rule so cynically and ruthlessly, and nowhere is it so clearly apparent, as in these countries [Switzerland and the U.S.], although they are democratic republics, no matter how prettily they are painted and notwithstanding all the talk about labour democracy and the equality of all citizens. The fact is that in Switzerland and the United States capital dominates, and every attempt of the workers to achieve the slightest real improvement in their condition is immediately met by civil war....
 
Whatever guise a republic may assume, however democratic it may be, if it is a bourgeois republic, if it retains private ownership of the land and factories, and if private capital keeps the whole of society in wage-slavery, that is, if the republic does not carry out what is proclaimed in the Programme of our Party and in the Soviet Constitution, then this state is a machine for the suppression of some people by others. And we shall place this machine in the hands of the class that is to overthrow the power of capital. We shall reject all the old prejudices about the state meaning universal equality—for that is a fraud: as long as there is exploitation there cannot be equality. The landowner cannot be the equal of the worker, or the hungry man the equal of the full man. This machine called the state, before which people bowed in superstitious awe, believing the old tales that it means popular rule, tales which the proletariat declares to be a bourgeois lie—this machine the proletariat will smash. So far we have deprived the capitalists of this machine and have taken it over. We shall use this machine, or bludgeon, to destroy all exploitation. And when the possibility of exploitation no longer exists anywhere in the world, when there are no longer owners of land and owners of factories, and when there is no longer a situation in which some gorge while others starve, only when the possibility of this no longer exists shall we consign this machine to the scrap-heap.
 
—V.I. Lenin, “The State” (July 1919)

Full Text

The State:

A Lecture Delivered at the Sverdlov University

July 11, 1919


Delivered: 11 July,1919
First Published: Pravda No. 15, January 18, 1929
Source: Lenin’s Collected Works, 4th English Edition, Progress Publishers, Moscow, 1972 Volume 29, pages 470-488
Translated: George Hanna
Transcription/HTML Markup: Jon Muller, David Walters & Robert Cymbala
Second Proofreading: D. Walters, 2009
Copyleft: V. I. Lenin Internet Archive (www.marx.org) 2002. Permission is granted to copy and/or distribute this document under the terms of the
GNU Free Documentation License

Comrades, according to the plan you have adopted and which has been conveyed to me, the subject of today’s talk is the state. I do not know how familiar you are already with this subject. If I am not mistaken your courses have only just begun and this is the first time you will be tackling this subject systematically. If that is so, then it may very well happen that in the first lecture on this difficult subject I may not succeed in making my exposition sufficiently clear and comprehensible to many of my listeners. And if this should prove to be the case, I would request you not to be perturbed by the fact, because the question of the state is a most complex and difficult one, perhaps one that more than any other has been confused by bourgeois scholars, writers and philosophers. It should not therefore be expected that a thorough understanding of this subject can be obtained from one brief talk, at a first sitting. After the first talk on this subject you should make a note of the passages which you have not understood or which are not clear to you, and return to them a second, a third and a fourth time, so that what you have not understood may be further supplemented and elucidated later, both by reading and by various lectures and talks. I hope that we may manage to meet once again and that we shall then be able to exchange opinions on all supplementary questions and see what has remained most unclear. I also hope that in addition to talks and lectures you Will devote some time to reading at least a few of the most important works of Marx and Engels. I have no doubt that these most important works are to be found in the lists of books and in the handbooks which are available in your library for the students of the Soviet and Party school; and although, again, some of you may at first be dismayed by the difficulty of the exposition, I must again warn you that you should not let this worry you; what is unclear at a first reading will become clear at a second reading, or when you subsequently approach the question from a somewhat different. angle. For I once more repeat that the question is so complex and has been so confused by bourgeois scholars and writers that anybody who desires to study it seriously and master it independently must attack it several times, return to it again and again and consider it from various angles in order to attain a clear, sound understanding of it. Because it is such a fundamental, such a basic question in all politics, and because not only in such stormy and revolutionary times as the present, but even in the most peaceful times, you will come across it every day in any newspaper in connection with any economic or political question it will be all the easier to return to it. Every day, in one context or another, you will be returning to the question: what is the state, what is its nature, what is its significance and what is the attitude of our Party, the party that is fighting for the overthrow of capitalism, the Communist Party—what is its attitude to the state? And the chief thing is that you should acquire, as a result of your reading, as a result of the talks and lectures you will hear on the state, the ability to approach this question independently, since you will be meeting with it on the most diverse occasions, in connection with the most trifling questions, in the most unexpected contexts and in discussions and disputes with opponents. Only when you learn to find your way about independently in this question may you consider yourself sufficiently confirmed in your convictions and able with sufficient success to defend them against anybody and at any time.
After these brief remarks, I shall proceed to deal with the question itself—what is the state, how did it arise and fundamentally what attitude to the state should be displayed by the party of the working class, which is fighting for the complete overthrow of capitalism—the Communist Party?
I have already said that you are not likely to find another question which has been so confused, deliberately and unwittingly, by representatives of bourgeois science, philosophy, jurisprudence, political economy and journalism, as the question of the state. To this day it is very often confused with religious questions; not only those professing religious doctrines (it is quite natural to expect it of them), but even people who consider themselves free from religious prejudice, very often confuse the specific question of the state with questions of religion and endeavour to build up a doctrine—very often a complex one, with an ideological, philosophical approach and argumentation—which claims that the state is something divine, something supernatural, that it is a certain force by virtue of which mankind has lived, that it is a force of divine origin which confers on people, or can confer on people, or which brings with it something that is not of man, but is given him from without. And it must be said that this doctrine is so closely bound up with the interests of the exploiting classes—the landowners and the capitalists—so serves their interests, has so deeply permeated all the customs, views and science of the gentlemen who represent the bourgeoisie, that you will meet with vestiges of it on every hand, even in the view of the state held by the Mensheviks and Socialist-Revolutionaries, although they are convinced that they can regard the state with sober eyes and reject indignantly the suggestion that they are under the sway of religious prejudices. This question has been so confused and complicated because it affects the interests of the ruling classes more than any other question (yielding place in this respect only to the foundations of economic science). The doctrine of the state serves to justify social privilege, the existence of exploitation, the existence of capitalism—and that is why it would be the greatest mistake to expect impartiality on this question, to approach it in the belief that people who claim to be scientific can give you a purely scientific view on the subject. In the question of the state, in the doctrine of the state, in the theory of the state, when you have become familiar with it and have gone into it deeply enough, you will always discern the struggle between different classes, a struggle which is reflected or expressed in a conflict of views on the state, in the estimate of the role and significance of the state.
To approach this question as scientifically as possible we must cast at least a fleeting glance back on the history of the state, its emergence and development. The most reliable thing in a question of social science, and one that is most necessary in order really to acquire the habit of approaching this question correctly and not allowing oneself to get lost in the mass of detail or in the immense variety of conflicting opinion—the most important thing if one is to approach this question scientifically is not to forget the underlying historical connection, to examine every question from the standpoint of how the given phenomenon arose in history and what were the principal stages in its development, arid, from the standpoint of its development, to examine what it has become today.
I hope that in studying this question of the state you will acquaint yourselves with Engels’s book The Origin of the Family, Private Property and the State. This is one of the fundamental works of modern socialism, every sentence of which can be accepted with confidence, in the assurance that it has not been said at random but is based on immense historical and political material. Undoubtedly, not all the parts of this work have been expounded in an equally popular and comprehensible way; some of them presume a reader who already possesses a certain knowledge of history and economics. But I again repeat that you should not be perturbed if on reading this work you do not understand it at once. Very few people do. But returning to it later, when your interest has been aroused, you will succeed —in understanding the greater part, if not the whole of it. I refer to this book because it gives the correct approach to the question in the sense mentioned. It begins with a historical sketch of the origin of the state.
This question, like every other—for example, that of the origin of capitalism, the exploitation of man by man, socialism, how socialism arose, what conditions gave rise to it—can be approached soundly and confidently only if we cast a glance back on the history of its development as a whole. In connection with this problem it should first of all be noted that the state has not always existed. There was a time when there was no state. It appears wherever and whenever a division of society into classes appears, whenever exploiters and exploited appear.
Before the first form of exploitation of man by man arose, the first form of division into classes—slave-owners and slaves—there existed the patriarchal family, or, as it is sometimes called, the clan family. (Clan-tribe; at the time people of one kin lived together.) Fairly definite traces of these primitive times have survived in the life of many primitive peoples; and if you take any work whatsoever on primitive civilisation, you will always come across more or less definite descriptions, indications and recollections of the fact that there was a time, more or less similar—to primitive communism, when the division of society into slave-owners and slaves did not exist. And in those times there was no state, no special apparatus for the systematic application of force and the subjugation of people by force. It is such an apparatus that is called the state.
In primitive society, when people lived in small family groups and were still at the lowest stages of development, in a condition approximating to savagery—an epoch from which modern, civilised human society is separated by several thousand years—there were yet no signs of t e existence of a state. We find the predominance of custom, authority, respect, the power enjoyed by the elders of the clan; we find this power sometimes accorded to women the position of women then was not like the downtrodden and oppressed condition of women today—but nowhere do we find a special category of people set apart to rule others and who, for the sake and purpose of rule, systematically and permanently have at their disposal a certain apparatus of coercion, an apparatus of violence, such as is represented at the present time, as you all realise, by armed contingents of troops, prisons and other means of subjugating the will of others by force—all that which constitutes the essence of the state.
If we get away from what are known as religious teachings, from the subtleties, philosophical arguments and various opinions advanced by bourgeois scholars, if we get away from these and try to get at the real core of the matter, we shall find that the state really does amount to such an apparatus of rule which stands outside society as a whole. When there appears such a special group of men occupied solely with government, and who in order to rule need a special apparatus of coercion to subjugate the will of others by force—prisons, special contingents of men, armies, etc.—then there appears the state.
But there was a time when there was no state, when general ties, the community itself, discipline and the ordering of work were maintained by force of custom and tradition, by the authority or the respect enjoyed by the elders of the clan or by women—who in those times not only frequently enjoyed a status equal to that of men, but not infrequently enjoyed an even higher status—and when there was no special category of persons who were specialists in ruling. History shows that the state as a special apparatus for coercing people arose wherever and whenever there appeared a division of society into classes, that is, a division into groups of people some of which were permanently in a position to appropriate the labour of others, where some people exploited others.
And this division of society into classes must always be clearly borne in mind as a fundamental fact of history. The development of all human societies for thousands of years, in all countries without exception, reveals a general conformity to law, a regularity and consistency; so that at first we had a society without classes—the original patriarchal, primitive society, in which there were no aristocrats; then we had a society based on slavery—a slaveowning society. The whole of modern, civilised Europe has passed through this stage—slavery ruled supreme two thousand years ago. The vast majority of peoples of the other parts of the world also passed through this stage. Traces of slavery survive to this day among the less developed peoples; you will find the institution of slavery in Africa, for example, at the present time. The division into slaveowners and slaves was the first important class division. The former group not only owned all the means of production—the land and the implements, however poor and primitive they may have been in those times—but also owned people. This group was known as slave-owners, while those who laboured and supplied labour for others were known as slaves.
This form was followed in history by another—feudalism. In the great majority of countries slavery in the course of its development evolved into serfdom. The fundamental division of society was now into feudal lords and peasant serfs. The form of relations between people changed. The slave-owners had regarded the slaves as their property; the law had confirmed this view and regarded the slave as a chattel completely owned by the slave-owner. As far as the peasant serf was concerned, class oppression and dependence remained, but it was not considered that the feudal lord owned the peasants as chattels, but that he was only entitled to their labour, to the obligatory performance of certain services. In practice, as you know, serfdom, especially in Russia where it survived longest of all and assumed the crudest forms, in no way differed from slavery.
Further, with the development of trade, the appearance of the world market and the development of money circulation, a new class arose within feudal society—the capitalist class. From the commodity, the exchange of commodities and the rise of the power of money, there derived the power of capital. During the eighteenth century, or rather, from the end of the eighteenth century and during the nineteenth century, revolutions took place all over the world. Feudalism was abolished in all the countries of Western Europe. Russia was the last country in which this took place. In 1861 a radical change took place in Russia as well; as a consequence of this one form of society was replaced by another—feudalism was replaced by capitalism, under which division into classes remained, as well as various traces and remnants of serfdom, but fundamentally the division into classes assumed a different form.
The owners of capital, the owners of the land and the owners of the factories in all capitalist countries constituted and still constitute an insignificant minority of the population who have complete command of the labour of the whole people, and, consequently, command, oppress and exploit the whole mass of labourers, the majority of whom are proletarians, wage-workers, who procure their livelihood in the process of production only by the sale of their own worker’s hands, their labour-power. With the transition to capitalism, the peasants, who had been disunited and downtrodden in feudal times, were converted partly (the majority) into proletarians, and partly (the minority) into wealthy peasants who themselves hired labourers and who constituted a rural bourgeoisie.
This fundamental fact—the transition of society from primitive forms of slavery to serfdom and finally to capitalism—you must always bear in mind, for only by remembering this fundamental fact, only by examining all political doctrines placed in this fundamental scheme, will you be able properly to appraise these doctrines and understand what they refer to; for each of these great periods in the history of mankind, slave-owning, feudal and capitalist, embraces scores and hundreds of centuries and presents such a mass of political forms, such a variety of political doctrines, opinions and revolutions, that this extreme diversity and immense variety (especially in connection with the political, philosophical and other doctrines of bourgeois scholars and politicians) can be understood only by firmly holding, as to a guiding thread, to this division of society into classes, this change in the forms of class rule, and from this standpoint examining all social questions—economic, political, spiritual, religious, etc.
If you examine the state from the standpoint of this fundamental division, you will find that before the division of society into classes, as I have already said, no state existed. But as the social division into classes arose and took firm root, as class society arose, the state also arose and took firm root. The history of mankind knows scores and hundreds of countries that have passed or are still passing through slavery, feudalism and capitalism. In each of these countries, despite the immense historical changes that have taken place, despite all the political vicissitudes and all the revolutions due to this development of mankind, to the transition from slavery through feudalism to capitalism and to the present world-wide struggle against capitalism, you will always discern the emergence of the state. It has always been a certain apparatus which stood outside society and consisted of a group of people engaged solely, or almost solely, or mainly, in ruling. People are divided into the ruled, and into specialists in ruling, those who rise above society and are called rulers, statesmen. This apparatus, this group of people who rule others, always possesses certain means of coercion, of physical force, irrespective of whether this violence over people is expressed in the primitive club, or in more perfected types of weapons in the epoch of slavery, or in the firearms which appeared in the Middle Ages, or, finally, in modern weapons, which in the twentieth century are technical marvels and are based entirely on the latest achievements of modern technology. The methods of violence changed, but whenever there was a state there existed in every society a group of persons who ruled, who commanded, who dominated and who in order to maintain their power possessed an apparatus of physical coercion, an apparatus of violence, with those weapons which corresponded to the technical level of the given epoch. And by examining these general phenomena, by asking ourselves why no state existed when there were no classes, when there were no exploiters and exploited, and why it appeared when classes appeared—only in this way shall we find a definite answer to the question of what is the nature and significance of the state.
The state is a machine for maintaining the rule of one class over another. When there were no classes in society, when, before the epoch of slavery, people laboured in primitive conditions of greater equality, in conditions when the productivity of labour was still at its lowest, and when primitive man could barely procure the wherewithal for the crudest and most primitive existence, a special group of people whose function is to rule and to dominate the rest of society, had not and could not yet have emerged. Only when the first form of the division of society into classes appeared, only when slavery appeared, when a certain class of people, by concentrating on the crudest forms of agricultural labour, could produce a certain surplus, when this surplus was not absolutely essential for the most wretched existence of the slave and passed into the hands of the slave-owner, when in this way the existence of this class of slave-owners was secure—then in order that it might take firm root it was necessary for a state to appear.
And it did appear—the slave-owning state, an apparatus which gave the slave-owners power and enabled them to rule over the slaves. Both society and the state were then on a much smaller scale than they are now, they possessed incomparably poorer means of communication—the modern means of communication did not then exist. Mountains, rivers and seas were immeasurably greater obstacles than they are now, and the state took shape within far narrower geographical boundaries. A technically weak state apparatus served a state confined within relatively narrow boundaries and with a narrow range of action. Nevertheless,. there did exist an apparatus which compelled the slaves to remain in slavery, which kept one part of society subjugated to and oppressed by another. It is impossible to compel the greater part of society to work systematically for the other part of society without a permanent apparatus of coercion. So long as there were no classes, there was no apparatus of this sort. When classes appeared, everywhere and always, as the division grew and took firmer hold, there also appeared a special institution—the state. The forms of state were extremely varied. As early as the period of slavery we find diverse forms of the state in the countries that were the most advanced, cultured and civilised according to the standards of the time—for example, in ancient Greece and Rome which were based entirely on slavery. At that time there was already a difference between monarchy and republic, between aristocracy and democracy. A monarchy is the power of a single person, a republic is the absence of any non-elected authority; an aristocracy is the power of a relatively small minority, a democracy is the power of the people (democracy in Greek literally means the power of the people). All these differences arose in the epoch of slavery. Despite these differences, the state of the slave-owning epoch was a slave-owning state, irrespective of whether it was a monarchy or a republic, aristocratic or democratic.
In every course on the history of ancient times, in any lecture on this subject, you will hear about the struggle which was waged between the monarchical and republican states. But the fundamental fact is that the slaves were not regarded as human beings—not only were they not regarded as citizens, they were not even regarded as human beings. Roman law regarded them as chattels. The law of manslaughter, not to mention the other laws for the protection of the person, did not extend to slaves. It defended only the slaveowners, who were alone recognised as citizens with full rights. But whether a monarchy was instituted or a republic, it was a monarchy of the slave-owners or a republic of the slave-owners. All rights were enjoyed by the slave-owners, while the slave was a chattel in the eyes of the law; and not only could any sort of violence be perpetrated against a slave, but even the killing of a slave was not considered a crime. Slave-owning republics differed in their internal organisation, there were aristocratic republics and democratic republics. In an aristocratic republic only a small number of privileged persons took part in the elections; in a democratic republic everybody took part but everybody meant only the slave-owners, that is, everybody except the slaves. This fundamental fact must be borne in mind, because it throws more light than any other on the question of the state and clearly demonstrates the nature of the state.
The state is a machine for the oppression of one class by another, a machine for holding in obedience to one class other, subordinated classes. There are various forms of this machine. The slave-owning state could be a monarchy, an aristocratic republic or even a democratic republic. In fact the forms of government varied extremely, but their essence was always the same: the slaves enjoyed no rights and constituted an oppressed class; they were not regarded as human beings. We find the same thing in the feudal state.
The change in the form of exploitation transformed the slave-owning state into the feudal state. This was of immense importance. In slave-owning society the slave enjoyed no rights whatever and was not regarded as a human being; in feudal society the peasant was bound to the soil. The chief distinguishing feature of serfdom was that the peasants (and at that time the peasants constituted the majority; the urban population was still very small) were considered bound to the land—this is the very basis of "serfdom". The peasant might work a definite number of days for himself on the plot assigned to him by the landlord; on the other days the peasant serf worked for his lord. The essence of class society remained—society was based on class exploitation. Only the owners of the land could enjoy full rights; the peasants had no rights at all. In practice their condition differed very little from the condition of slaves in the slave-owning state. Nevertheless, a wider road was opened for their emancipation, for the emancipation of the peasants, since the peasant serf was not regarded as the direct property of the lord. He could work part of his time on his own plot, could, so to speak, belong to himself to some extent; and with the wider opportunities for the development of exchange and trade relations the feudal system steadily disintegrated and the scope of emancipation of the peasantry steadily widened. Feudal society was always more complex than slave society. There was a greater development of trade and industry, which even in those days led to capitalism. In the Middle Ages feudalism predominated. And here too the forms of state varied, here too we find both the monarchy and the republic, although the latter was much more weakly expressed. But always the feudal lord was regarded as the only ruler. The peasant serfs were deprived of absolutely all political rights.
Neither under slavery nor under the feudal system could a small minority of people dominate over the vast majority without coercion. History is full of the constant attempts of the oppressed classes to throw off oppression. The history of slavery contains records of wars of emancipation from slavery which lasted for decades. Incidentally, the name "Spartacist" now adopted by the German Communists—the only German party which is really fighting against the yoke of capitalism—was adopted by them because Spartacus was one of the most prominent heroes of one of the greatest revolts of slaves, which took place about two thousand years ago. For many years the seemingly omnipotent Roman Empire, which rested entirely on slavery, experienced the shocks and blows of a widespread uprising of slaves who armed and united to form a vast army under the leadership of Spartacus. In the end they were defeated, captured and put to torture by the slave-owners. Such civil wars mark the whole history of the existence of class society. I have just mentioned an example of the greatest of these civil wars in the epoch of slavery. The whole epoch of feudalism is likewise marked by constant uprisings of the peasants. For example, in Germany in the Middle Ages the struggle between the two classes—the landlords and the serfs—assumed wide proportions and was transformed into a civil war of the peasants against the landowners. You are all familiar with similar examples of repeated uprisings of the peasants against the feudal landowners in Russia.
In order to maintain their rule and to preserve their power, the feudal lords had to have an apparatus by which they could unite under their subjugation a vast number of people and subordinate them to certain laws and regulations; and all these laws fundamentally amounted to one thing—the maintenance of the power of the lords over the peasant serfs. And this was the feudal state, which in Russia, for example, or in quite backward Asiatic countries (where feudalism prevails to this day) differed in form—it was either a republic or a monarchy. When the state was a monarchy, the rule of one person was recognised; when it was —a republic, the participation of the elected representatives of landowning society was in one degree or another recognised—this was in feudal society. Feudal society represented a division of classes under which the vast majority—the peasant serfs—were completely subjected to an insignificant minority—the owners of the land.
The development of trade, the development of commodity exchange, led to the emergence of a new class—the capitalists. Capital took shape at the close of the Middle Ages, when, after the discovery of America, world trade developed enormously, when the quantity of precious metals increased, when silver and gold became the medium of exchange, when money circulation made it possible for individuals to possess tremendous wealth. Silver and gold were recognised as wealth all over the world. The economic power of the landowning class declined and the power of the new class—the representatives of capital—developed. The reconstruction of society was such that all citizens seemed to be equal, the old division into slave-owners and slaves disappeared, all were regarded as equal before the law irrespective of what capital each owned; whether he owned land as private property, or was a poor man who owned nothing but his labour-power—all were equal before the law. The law protects everybody equally; it protects the property of those who have it from attack by the masses who, possessing no property, possessing nothing but their labour-power, grow steadily impoverished and ruined and become converted into proletarians. Such is capitalist society.
I cannot dwell on it in detail. You will return to this when you come to discuss the Programme of the Party you will then hear a description of capitalist society. This society advanced against serfdom, against the old feudal system, under the slogan of liberty. But it was liberty for those who owned property. And when feudalism was shattered, which occurred at the end of the eighteenth century and the beginning of the nineteenth century—in Russia it occurred later than in other countries, in 1861—the feudal state was then superseded by the capitalist state, which proclaims liberty for the whole people as its slogan, which declares that it expresses the will of the whole people and denies that it is a class state. And here there developed a struggle between the socialists, who are fighting for the liberty of the whole people, and the capitalist state—a struggle which has led to the creation of the Soviet Socialist Republic and which is spreading all over the world.
To understand the struggle that has been started against world capital, to understand the nature of the capitalist state, we must remember that when the capitalist state advanced against the feudal state it entered the fight under the slogan of liberty. The abolition of feudalism meant liberty for the representatives of the capitalist state and served their purpose, inasmuch as serfdom was breaking down and the peasants had acquired the opportunity of owning as their full property the land which they had purchased for compensation or in part by quit-rent—this did not concern the state: it protected property irrespective of its origin, because the state was founded on private property. The peasants became private owners in all the modern, civilised states. Even when the landowner surrendered part of his land to the peasant, the state protected private property, rewarding the landowner by compensation, by letting him take money for the land. The state as it were declared that it would fully preserve private property, and the state accorded it every support and protection. The state recognised the property rights of every merchant, industrialist and manufacturer. And this society, based on private property, on the power of capital, on the complete subjection of the propertyless workers and labouring masses of the peasantry, proclaimed that its rule was based on liberty. Combating feudalism, it proclaimed freedom of property and was particularly proud of the fact that the state had ceased, supposedly, to be a class state.
Yet the state continued to be a machine which helped the capitalists to hold the poor peasants and the working class in subjection. But in outward appearance it was free. It proclaimed universal suffrage, and declared through its champions, preachers, scholars and philosophers, that it was not a class state. Even now, when the Soviet Socialist Republics have begun to fight the state, they accuse us of violating liberty, of building a state based on coercion, on the suppression of some by others, whereas they represent a popular, democratic state. And now, when the world socialist revolution has begun, and when the revolution has succeeded in some countries, when the fight against world capital has grown particularly acute, this question of the state has acquired the greatest importance and has become, one might say, the most burning one, the focus of all present-day political questions and political disputes.
Whichever party we take in Russia or in any of the more civilised countries, we find that nearly all political disputes, disagreements and opinions now centre around the conception of the state. Is the state in a capitalist country, in a democratic republic—especially one like Switzerland or the U.S.A.—in the freest democratic republics, an expression of the popular will, the sum total of the general decision of the people, the expression of the national will, and so forth; or is the state a machine that enables the capitalists of those countries to maintain their power over the working class and the peasantry? That is the fundamental question around which all political disputes all over the world now centre. What do they say about Bolshevism? The bourgeois press abuses the Bolsheviks. You will not find a single newspaper that does not repeat the hackneyed accusation that the Bolsheviks violate popular rule. If our Mensheviks and Socialist-Revolutionaries in their simplicity of heart (perhaps it is not simplicity, or perhaps it is the simplicity which the proverb says is worse than robbery) think that they discovered and invented the accusation that the Bolsheviks have violated liberty and popular rule, they are ludicrously mistaken. Today every one of the richest newspapers in the richest countries, which spend tens of millions on their distribution and disseminate bourgeois lies and imperialist policy in tens of millions of copies—every one of these newspapers repeats these basic arguments and accusations against Bolshevism, namely, that the U.S.A., Britain and Switzerland are advanced states based on popular rule, whereas the Bolshevik republic is a state of bandits in which liberty is unknown, and that the Bolsheviks have violated the idea of popular rule and have even gone so far as to disperse the Constituent Assembly. These terrible accusations against the Bolsheviks are repeated all over the world. These accusations lead us directly to the question—what is the state? In order to understand these accusations, in order to study them and have a fully intelligent attitude towards them, and not to examine them on hearsay but with a firm opinion of our own, we must have a clear idea of what the state is. We have before us capitalist states of every kind and all the theories in defence of them which were created before the war. In order to answer the question properly we must critically examine all these theories and views.
I have already advised you to turn for help to Engels’s book The Origin of the Family, Private Property and the State. This book says that every state in which private ownership of the land and means of production exists, in which capital dominates, however democratic it may be, is a capitalist state, a machine used by the capitalists to keep the working class and the poor peasants in subjection; .while universal suffrage, a Constituent Assembly, a parliament are merely a form, a sort of promissory note, which does not change the real state of affairs.
The forms of domination of the state may vary: capital manifests its power in one way where one form exists, and in another way where another form exists—but essentially the power is in the hands of capital, whether there are voting qualifications or some other rights or not, or whether the republic is a democratic one or not—in fact, the more democratic it is the cruder and more cynical is the rule of capitalism. One of the most democratic republics in the world is the United States of America, yet nowhere (and those who have been there since 1905 probably know it) is the power of capital, the power of a handful of multimillionaires over the whole of society, so crude and so openly corrupt as in America. Once capital exists, it dominates the whole of society, and no democratic republic, no franchise can change its nature.
The democratic republic and universal suffrage were an immense progressive advance as compared with feudalism; they have enabled the proletariat to achieve its present unity and solidarity, to form those firm and disciplined ranks which are waging a systematic struggle against capital. There was nothing even approximately resembling this among the peasant serfs, not to speak of the slaves. The slaves, as we know, revolted, rioted, started civil wars, but they could never create a class-conscious majority and parties to lead the struggle, they could not clearly realise what their aims were, and even in the most revolutionary moments of history they were always pawns in the hands of the ruling classes. The bourgeois republic, parliament, universal suffrage—all represent great progress from the standpoint of the world development of society. Mankind moved towards capitalism, and it was capitalism alone which, thanks to urban culture, enabled the oppressed proletarian class to become conscious of itself and to create the world working-class movement, the millions of workers organised all over the world in parties—the socialist parties which are consciously leading the struggle of the masses. Without parliamentarism, without an electoral system, this development of the working class would have been impossible. That is why all these things have acquired such great importance in the eyes of the broad masses of people. That is why a radical change seems to be so difficult. It is not only the conscious hypocrites, scientists and priests that uphold and defend the bourgeois lie that the state is free and that it is its mission to defend the interests of all; so also do a large number of people who sincerely adhere to the old prejudices and who cannot understand the transition from the old, capitalist society to socialism. Not only people who are directly dependent on the bourgeoisie, not only those who live under the yoke of capital or who have been bribed by capital (there are a large number of all sorts of scientists, artists, priests, etc. , in the service of capital), but even people who are simply under the sway of the prejudice of bourgeois liberty, have taken up arms against Bolshevism all over the world because when the Soviet Republic was founded it rejected these bourgeois lies and openly declared: you say your state is free, whereas in reality, as long as there is private property, your state, even if it is a democratic republic, is nothing but a machine used by the capitalists to suppress the workers, and the freer the state, the more clearly is this expressed. Examples of this are Switzerland in Europe and the United States in America. Nowhere does capital rule so cynically and ruthlessly, and nowhere is it so clearly apparent, as in these countries, although they are democratic republics, no matter how prettily they are painted and notwithstanding all the talk about labour democracy and the equality of all citizens. The fact is that in Switzerland and the United States capital dominates, and every attempt of the workers to achieve the slightest real improvement in their condition is immediately met by civil war. There are fewer soldiers, a smaller standing army, in these countries—Switzerland has a militia and every Swiss has a gun at home, while in America there was no standing army until quite recently and so when there is a strike the bourgeoisie arms, hires soldiery and suppresses the strike; and nowhere is this suppression of the working-class movement accompanied by such ruthless severity as in Switzerland and the U.S.A. , and nowhere does the influence of capital in parliament manifest itself as powerfully as in these countries. The power of capital is everything, the stock exchange is everything, while parliament and elections are marionettes, puppets.... But the eyes of the workers are being opened more and more, and the idea of Soviet government is spreading farther and farther afield, especially after the bloody carnage we have just experienced. The necessity for a relentless war on the capitalists is becoming clearer and clearer to the working class.
Whatever guise a republic may assume, however democratic it may be, if it is a bourgeois republic, if it retains private ownership of the land and factories, and if private capital keeps the whole of society in wage-slavery, that is, if the republic does not carry out what is proclaimed in the Programme of our Party and in the Soviet Constitution, then this state is a machine for the suppression of some people by others. And we shall place this machine in the hands of the class that is to overthrow the power of capital. We shall reject all the old prejudices about the state meaning universal equality—for that is a fraud: as long as there is exploitation there cannot be equality. The landowner cannot be the equal of the worker, or the hungry man the equal of the full man. This machine called the state, before which people bowed in superstitious awe, believing the old tales that it means popular rule, tales which the proletariat declares to be a bourgeois lie—this machine the proletariat will smash. So far we have deprived the capitalists of this machine and have taken it over. We shall use this machine, or bludgeon, to destroy all exploitation. And when the possibility of exploitation no longer exists anywhere in the world, when there are no longer owners of land and owners of factories, and when there is no longer a situation in which some gorge while others starve, only when the possibility of this no longer exists shall we consign this machine to the scrap-heap. Then there will be no state and no exploitation. Such is the view of our Communist Party. I hope that we shall return to this subject in subsequent lectures, return to it again and again.


First Night Against the Wars: Stop Bombing Syria and Iraq

Stop Bombing Syria & Iraq
Ring in the new year -- with a spirited rally against a new war!
Our war in Iraq destroyed that country and triggered the creation of ISIS.
Who knows what death and calamities our government’s bombing of Syria and Iraq might lead to -- unless we stop it!
President Obama is seeking Congressional authorization to bomb ISIS not only in Iraq and Syria – but anywhere he wants.
Join us on

New Year’s Eve 2014

for a First Night peace rally

anytime noon to 6pm

Copley Square, Boston

Dartmouth street side of Boston Public Library

Bring your signs or help hold our banners
 
After 6pm we will join in the First Night Parade with banners & signs

From The Pens Of Karl Marx And Friedrich Engels-Their Struggles To Build Communist Organizations-The Early Days





Click below to link to the Marx-Engels Internet Archives.

http://www.marxists.org/archive/marx/

Markin comment:


The foundation article by Marx or Engels listed in the headline goes along with the propaganda points in the fight for our communist future mentioned in other posts in this space. Just below is a thumbnail sketch of the first tentative proceedings to form a communist organization that would become a way-station on the road to building a Bolshevik-type organization in order fight for the socialist revolution we so desperately need and have since Marx and Engels first put pen to ink.


*************


Marx/Engels Internet Archive-The Communist League


A congress of the League of the Just opened in London on June 2, 1847. Engels was in attendance as delegate for the League's Paris communities. (Marx couldn't attend for financial reasons.)


Engels had a significant impact throughout the congress -- which, as it turned out, was really the "inaugural Congress" of what became known as the Communist League. This organization stands as the first international proletarian organization. With the influence of Marx and Engels anti-utopian socialism, the League's motto changed from "All Men are Brothers" to "Working Men of All Countries, Unite!"


Engels: "In the summer of 1847, the first league congress took place in London, at which W. Wolff represented the Brussels and I the Paris communities. At this congress the reorganization of the League was carried through first of all. ...the League now consisted of communities, circles, leading circles, a central committee and a congress, and henceforth called itself the 'Communist League'."


The Rules were drawn up with the participation of Marx and Engels, examined at the First Congress of the Communist League, and approved at the League's Second Congress in December 1847.


Article 1 of the Rules of the Communist League: "The aim of the league is the overthrow of the bourgeoisie, the rule of the proletariat, the abolition of the old bourgeois society which rests on the antagonism of classes, and the foundation of a new society without classes and without private property."


The first draft of the Communist League Programme was styled as a catechism -- in the form of questions and answers. Essentially, the draft was authored by Engels. The original manuscript is in Engels's hand.

The League's official paper was to be the Kommunistische Zeitschrift, but the only issue produced was in September 1847 by a resolution of the League's First Congress. It was First Congress prepared by the Central Authority of the Communist League based in London. Karl Schapper was its editor.



The Second Congress of the Communist League was held at the end of November 1847 at London's Red Lion Hotel. Marx attended as delegate of the Brussels Circle. He went to London in the company of Victor Tedesco, member of the Communist League and also a delegate to the Second Congress. Engels again represented the Paris communities. Schapper was elected chairman of the congress, and Engels its secretary.





Friedrich Lessner: "I was working in London then and was a member of the communist Workers' Educational Society at 191 Drury Lane. There, at the end of November and the beginning of December 1847, members of the Central Committee of the Communist League held a congress.Karl Marx and Frederick Engels came there from Brussels to present their views on modern communism and to speak about the Communists' attitude to the political and workers' movement. The meetings, which, naturally, were held in the evenings, were attended by delegates only... Soon we learned that after long debates, the congress had unanimously backed the principles of Marx and Engels..."


The Rules were officially adopted December 8, 1847.


Engels: "All contradiction and doubt were finally set at rest, the new basic principles were unanimously adopted, and Marx and I were commissioned to draw up the Manifesto." This would, of course, become the Communist Manifesto.


************


Markin comment on this series:


No question that today at least the figures of 19th century communist revolutionaries, Karl Marx and Friedrich Engels, are honored more for their “academic” work than their efforts to build political organizations to fight for democratic and socialist revolutions, respectively, as part of their new worldview. Titles like Communist Manifesto, Das Kapital, The Peasants Wars In Germany, and the like are more likely to be linked to their names than Cologne Communist League or Workingmen’s International (First International).


While the theoretical and historical materialist works have their honored place in the pantheon of revolutionary literature it would be wrong to neglect that hard fact that both Marx and Engels for most of their lives were not “arm chair" revolutionaries or, in Engels case, merely smitten by late Victorian fox hunts with the upper crust. These men were revolutionary politicians who worked at revolution in high times and low. Those of us who follow their traditions can, or should, understand that sometimes, a frustratingly long sometimes, the objective circumstances do not allow for fruitful revolutionary work. We push on as we can. Part of that pushing on is to become immersed in the work of our predecessors and in this series specifically the work of Marx and Engels to create a new form of revolutionary organization to fight the fights of their time, the time from about the Revolutions of 1848 to the founding of various socialist parties in Europe in the latter part of the 19th century.

History of the Paris Commune, Prosper Olivier Lissagaray, translated by Eleanor Marx, Black and Red Press, St. Petersburg, Florida, 2007

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. This book by a participant and survivor of the Commune has historically been the starting point for any pro-Commune analysis. The original English translation by Eleanor Marx, daughter of Karl Marx, has given the imprimatur of the Marx family to that view.

Through a close study of the Paris Commune one 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.

As a final thought, I note that in the preface to this edition that the editors have given their own view about the lessons to be learned from the experience of the Paris Commune. Although virtually every page of Lissagaray’s account drips with examples of the necessity of a vanguard party their view negates that necessity. While we can argue until hell freezes over, and should, about the form that a future socialist state will take one would think that there should be no dispute on that necessity at this late date in history. In any case read this important work (including the above-mentioned provocative preface) as it tells the tale of an important part of our working class history.
 


 

on the poetry and life of e. e. cummings ...

TODAY IS MONDAY, DECEMBER 29, 2014

the joy and rebellion of e.e. cummings
This program was originally broadcast on February 11, 2014.
Susan Cheever on the poet e.e. cummings, all lower-case, and radical.
Poet e.e. cummings, pictured on the cover of Susan Cheever's new biography, "E.E. Cummings: A Life." (Random House)
Poet e.e. cummings, pictured on the cover of Susan Cheever’s new biography, “E.E. Cummings: A Life.” (Random House)
In the mid-20th century, right behind Robert Frost, e. e. cummings was the most widely read poet in the United States.  A generation of school children delighted in his impish, rule-breaking, all lower case poems.  “there are so many tictoc clocks everywhere telling people what toctic time it is,” he wrote, and impish kids got it.  It was a sweet invitation to rebellion.  He was not always sweet.  There was anger too.  And more sex than school kids ever knew.  This hour On Point:  Susan Cheever on America’s lower case rebel poet modernist, e. e. cummings.
– Tom Ashbrook

Guest

Susan Cheever, writer and author of “E.E. Cummings: A Life.” Also author of “Louisa May Alcott: A Personal Biography,” “Desire: Where Sex Meets Addiction,” “American Bloomsbury,” and “Home Before Dark.” (@susancheever)

From Tom’s Reading List

Vanity Fair: The Prince of Patchin Place — “Nothing was wrong with Cummings—or Duchamp or Stravinsky or Joyce, for that matter. All were trying to slow down the seemingly inexorable rush of the world, to force people to notice their own lives. In the 21st century, that rush has now reached Force Five; we are all inundated with information and given no time to wonder what it means or where it came from. Access without understanding and facts without context have become our daily diet.”
The Wall Street Journal: Book Review: ‘E.E. Cummings’ by Susan Cheever — “”Susan Cheever met Cummings, who was a friend of her father, the writer John Cheever, but her book never quite makes its ambitions clear. She provides a narrative synthesis of the three previous biographies by Charles Norman (1958), Richard S. Kennedy (1980) and Christopher Sawyer-Lauçanno (2004), outlining the poet’s life from childhood to death. She plays with the chronology of events, beginning at nearly the end, then circling back as a novelist might to find the poet’s beginnings, yet the book offers virtually no new research and has little to say about Cummings’s working life.”
Cleveland Plain Dealer: Susan Cheever elegantly blends biography, memoir and cultural history in ‘E. E. Cummings: A Life’ – “At Harvard, Peck’s Bad Boy replaced the Little Lord Fauntleroy in Cummings, and Cummings père, a local minister, was not pleased. In college, Cummings fils discovered the allures of alcohol and sex, wrote for student publications and would soon begin the experiments with punctuation, capitalization, grammar and line spacing that still make his work immediately recognizable.”

Read An Excerpt From “E.E. Cummings: A Life” By Susan Cheever


Support "Courage To Resist"-The Organization Supporting Military Resisters And Chelsea Manning 







 



Frank Jackman comment on Courage To Resist and military resisters: 

I have always admired military resisters having, frankly, done my time in the military, Vietnam Era time, without any serious reflection about the military, my role in the military, or what was just and unjust about that war until after I got out. After I got out, began to see thing through the fog of war and got serious “religion” on the questions of war and peace from several sources. At first working with the Cambridge Quakers who I had noticed around the fringes of anti-war GI work in the early 1970s when there was a serious basis for doing such work as the American army one way or another was half in mutiny toward the end of American involvement in that war. And a serious need as guys, guys who get their “religion” in the service needed civilian help to survive the military maze that they were trying to fight. This connection with the Quakers had been made shortly after I got out of the service when my doubts crept in about what I had done in the service, and why I had let myself be drafted when I had expressed serious anti-war doubts before induction about what the American government was doing in Vietnam to its own soldiers. But, more importantly, and this was the real beginning of wisdom and something I am keenly aware every time the American government ratchets up the war hysteria for its latest adventure, to the Vietnamese who to paraphrase the great boxer Mohammed Ali (then Cassius Clay) had never done anything to me, never posed any threat to me and mine. But as much as I admired the Quakers and their simple peace witness, occasionally attended their service and briefly had a Quaker girlfriend, I was always a little jumpy around them, my problem not theirs, since their brand of conscientious objection to all wars was much broader than my belief in just and unjust wars.

Later I worked with a couple of anti-war collectives that concentrated on anti-war GI work among active GIs through the vehicle of coffeehouses located near Fort Devens in Massachusetts and Fort Dix down in New Jersey. That work while satisfying and rewarding by actually working with guys who knew the score, knew the score from the inside, and had plenty to tell, especially those who had gotten “religion” under fire was short-lived once American on the ground involvement in Vietnam was minimalized and the horrific draft was abolished as a means of grabbing “cannon fodder” for the damn war. Once the threat of being sent to Vietnam diminished the soldiers drifted off and the anti-war cadre that held things together as well.

What really drove the issue of military resistance home to me though, what caused some red-faced shame was something that I did not find out about until well after my own military service was over. A few years later when I went back to my hometown on some family-related business I found out after meeting him on the street coming out of a local supermarket that my best friend from high school, Sean Kiley, had been a military resister, had refused to go to Vietnam, and had served about two years in various Army stockades for his efforts. Had done his “duty” as he saw it. Had earned his “anti-war” colors the hard way.    

See Sean like me, like a lot of working-class kids from places like our hometown, Gloversville, up in Massachusetts, maybe had a few doubts about the war but had no way to figure out what to do and let himself be drafted for that very reason. What would a small town boy whose citizens supported the Vietnam War long after it made even a smidgen of sense, whose own parents were fervent “hawks,” whose older brother had won the DSC in Vietnam, and whose contemporaries including me did their service without a public murmur know of how to maneuver against the American military monster machine. But what Sean saw early on, from about day three of basis training, told him he had made a big error, that his grandmother who grew up in Boston and had been an old Dorothy Day Catholic Worker supporter had been right that there was no right reason for him to be in that war. And so when he could, after receiving orders for Vietnam, he refused to go (I will tell you more of the details some time when I ask him some questions about events that I have forgotten) and did his time in the military that way.          

Sean’s story, and in a sense my belated story, are enough reasons to support Courage to Resist since, unfortunately, there are today very few organizations dedicated to providing informational, legal, and social support for the military resisters of the heinous onslaughts in Iraq and Afghanistan. The organization needs the help of every ex-soldier who got “religion,” of every anti-war activist, and of every honest citizen who realizes, now more than ever, that the short way to end the endless wars of this generation is to get to the soldiers, get to the cadre on the ground fighting the damn wars. Enough said.     

 
 
The "Ghost Soldiers" Of  Iraq- Come on Obama Get The Hell Out Of Iraq-And Stay Out  

Frank Jackman comment:

The following article reflects the reason for the headline of this blog entry. Enough, no more than enough said.

Not Fighting ISIS: How Iraq's 50,000 'Ghost Soldiers' Run Their Scam


Not Fighting ISIS: How Iraq's 50,000 'Ghost Soldiers' Run Their Scam


 
As a paid member of the Iraqi army, Mazin should be helping his country fight ISIS. Instead, the father-of-three is battling traffic as a taxi driver in Baghdad.
Mazin is one of the 50,000 "ghost soldiers" who pay a portion of their monthly military salary to superior officers in exchange for not having to turn up for duty. Iraqi Prime Minister Haidar al-Abadi has vowed to put an end to the scam — which has weakened his U.S.-trained army in the face of an ISIS insurgency.
"The reason behind doing this is that I have a family I need to take care of and two kids in school," Mazin, 38, told NBC News. "Besides, I have to pay for rent and other expenses. I found that this is the only way to earn more money, besides securing my future when I retire."
The U.S. spent billions of dollars on attempting to bolster Iraq's military before officially pulling out of the country in 2011. It was forced to send advisers back there this year after ISIS extremists overran huge areas of Iraq and neighboring Syria.
The prevalence of "ghost soldiers" — or "spacemen soldiers," as they are sometimes known within the ranks — was revealed by Abadi's spokesman earlier this month. The practice is considered to be one of the key reason Iraq's U.S.-trained military has proven ineffective in the face of ISIS, particularly in the city of Mosul where the militants are in control.
"Those 50,000 soldiers were revealed after an intense search through military documents and there will be a field search in order to put an end to this phenomenon and any other form of corruption," Abadi's spokesman Rafid Jaburi pledged.
"No one dared to talk about it"
That could prove difficult, given how long the scams have been going on — and how deeply ingrained the practice is.
"Most of those ghost elements of the Ministry of Interior are sons, relatives, guards of senior officers," a Baghdad police captain said.
Mazin said he struck a deal with a superior officer in 2009 to fork over half his monthly earnings — 1,100,000 Iraqi dinars, equivalent to about $950.
"The officer used to call me every month to receive my salary and give him his share," he said. "He used to call me whenever we needed, for example, to renew our identification cards."
In exchange, Mazin was able to supplement his half-wage by driving a Baghdad taxi, which he said earns him 40,000 Iraqi dinars per day (about $33). Other perks, he said, were not having to "wake up early to go to my unit" and being able to retire after 10 years.
A senior source in the Iraqi Ministry of Defense acknowledged that "ghost soldiers" are nothing new to those in the military.
"We as officers, as well as normal soldiers, all knew that the army was filled with what we call 'spacemen soldiers,' but no one dared to talk about it," the source told NBC News on condition of anonymity. He said that officers often divide their share and pass it up the chain to a senior level.


Al Qaeda Battles ISIS for International Recognition

Nightly News
Still, there are signs that the "ghost" days of Mazin and his peers could be numbered — Abadi has vowed to rid the military of no-shows and sacked dozens of officials since taking office.
Plus, new regulations have been put in place requiring several officers in different units to sign off on paychecks, according to the senior source in the Ministry of Defense.
For Mazin, it's unclear how long it'll be before he has to give up the "ghost."
"I do not know what's going to happen next," Mazin said. "I talked over the phone to my officer. He told me that he thinks I will have to go back to normal service, but he does not know when."
Reuters contributed to this report.  
As The 100th Anniversary Of The First Year Of World War I (Remember The War To End All Wars) Continues ... Some Remembrances-Poets’ Corner  
 



In say 1912 in the time of the supposedly big deal Basle Socialist Conference which got reflected in more circles than just workingmen, small shopkeepers and small farmers, or 1913 for that matter when the big deal European powers were waging "proxy" war, making ominous moves, but most importantly working three shifts in the munitions plants, oh hell, even in the beginning of 1914 before the war clouds got a full head of steam that summer they all profusely professed their undying devotion to peace, to wage no war for any reason. Reasons: artists who saw the disjointedness of modern industrial society, freaked out at what humankind had produced, was producing to place everybody in an inescapable box and hence their cubic fascinations from which to run, put the pieces to paint; sculptors who put twisted pieces of scrape metal juxtaposed to each other  to get that same effect, an effect which would be replicated on all those foreboding trenched fronts; writers, not all of them socialists either, some were conservatives that saw empire, their particular empire, in grave danger once the blood started flowing  who saw the v   of serious history books proving that, according to their Whiggish theory of progress,  humankind had moved beyond war as an instrument of policy; writers of not so serious novels drenched in platitudes and hidden gabezo love affairs put paid to that notion in their sweet nothing words that man and woman had too much to do to denigrate themselves by crying the warrior’s cry and for the sweet nothing maidens to spent their waking hours strewing flowers on the bloodlust streets; musicians whose muse spoke of delicate tempos and sweet muted violin concertos; and poets, ah, those constricted poets who bleed the moon of its amber swearing, swearing on a stack of seven sealed bibles, that they with all their creative brethren would go to the hells, literary Dante's rings, before touching the hair of another human, that come the war drums they all would resist the siren call, would stick to their Whiggish, Futurist, Constructionist, Cubist, world and blast the war-makers to hell in quotes, words, chords, clanged metal, and pretty pastels.

And then the war drums intensified and they, they made of ordinary human clay as it turned out, they who could not resist the call, could not resist those maidens now busy all day strewing flowers on the bloodlust streets for their soldier boys, those poets, artists, sculptors, writers, serious and not, musicians went sheepishly to the trenches with the rest of the flower of European youth to die deathless deaths in their thousands for, well, for ….            





ON BEING ASKED FOR A WAR POEM
by: W. B. Yeats (1865-1939)
      THINK it better that in times like these
      A poet's mouth be silent, for in truth
      We have no gift to set a statesman right;
      He has had enough of meddling who can please
      A young girl in the indolence of her youth,
      Or an old man upon a winter's night.
"On Being Asked for a War Poem" is reprinted from The Wild Swans at Coole. W.B. Yeats. New York: Macmillan, 1919.