“But since we have been unable to prevent the war, since it has come in spite of us, and our country is facing invasion, shall we leave our country defenceless! Shall we deliver it into the hands of the enemy? Does not socialism demand the right of nations to determine their own destinies? Does it not mean that every people is justified, nay more, is in duty bound, to protect its liberties, its independence? ‘When the house is on fire, shall we not first try to put out the blaze before stopping to ascertain the incendiary?’”
These arguments have been repeated, again and again in defence of the attitude of the social democracy in Germany and in France.
Even in the neutral countries this argument has been used. Translated into Dutch we read for instance:
“When the ship leaks must we not seek, first of all, to stop the hole?”
To be sure. Fie upon a people that capitulates before invasion and fie upon a party that capitulates before the enemy within.
But there is one thing that the firemen in the burning house have forgotten: that in the mouth of a socialist, the phrase “defending one’s fatherland” cannot mean playing the role of cannon fodder under the command of an imperialistic bourgeoisie.
Is an invasion really the horror of all horrors, before which all class conflict within the country must subside as though spellbound by some supernatural witchcraft? According to the police theory of bourgeois patriotism and military rule, every evidence of the class struggle is a crime against the interests of the country because they maintain that it constitutes a weakening of the stamina of the nation. The social democracy has allowed itself to be perverted into this same distorted point of view. Has not the history of modern capitalist society shown that in the eyes of capitalist society, foreign invasion is by no means the unmitigated terror as it is generally painted; that on the contrary, it is a measure to which the bourgeoisie has frequently and gladly resorted as an effective weapon against the enemy within? Did not the Bourbons and the aristocrats of France invite foreign invasion against the Jacobins? Did not the Austrian counter-revolution in 1849 call out the French invaders against Rome, the Russian against Budapest? Did not the “Party of Law and Order” in France in 1850 openly threaten an invasion of the Cossacks in order to bring the National Assembly to terms? And was not the Bonaparte army released, and the support of the Prussian army against the Paris Commune assured, by the famous contract between Jules Favre, Thiers and Co., and Bismarck?
This historical evidence led Karl Marx, forty-five years ago, to expose the “national wars” of modern capitalist society as miserable frauds. In his famous address to the General Council of the International on the downfall of the Paris Commune, he said:
“That, after the greatest war of modern times the belligerent armies, the victor and the vanquished, should unite for the mutual butchery of the proletariat – this incredible event proves, not as Bismarck would have us believe, the final overthrow of the new social power, but the complete disintegration of the old bourgeois society. The highest heroic accomplishment of which the old order is capable is the national war. And this has now proved to be a fraud perpetrated by government for no other purpose than to put off the class struggle, a fraud that is bared as soon as the class struggle flares up in a civil war. Class rule can no longer hide behind a national uniform. The national governments are united against the proletariat.”
In capitalist history, invasion and class struggle are not opposites, as the official legend would have us believe, but one is the means and the expression of the other. Just as invasion is the true and tried weapon in the hands of capital against the class struggle, so on the other hand the fearless pursuit of the class struggle has always proven the most effective preventive of foreign invasions. On the brink of modern times are the examples of the Italian cities, Florence and Milan, with their century of bitter struggle against the Hohenstaufen. The stormy history of these cities, torn by inner conflicts, proves that the force and the fury of inner class struggles not only does not weaken the defensive powers of the community, but that, on the contrary, from their fires shoot the only flames that are strong enough to withstand every attack from a foreign foe.
But the classic example of our own times is the Great French Revolution. In 1793 Paris, the heart of France, was surrounded by enemies. And yet Paris and France at that time did not succumb to the invasion of a stormy flood of European coalition; on the contrary, it welded its force in the face of the growing danger to a more gigantic opposition. If France, at that critical time, was able to meet each new coalition of the enemy with a new miraculous and undiminished fighting spirit, it was only because of the impetuous loosening of the inmost forces of society in the great struggle of the classes of France. Today, in the perspective of a century, it is clearly discernible that only this intensification of the class struggle, that only the dictatorship of the French people and their fearless radicalism, could produce means and forces out of the soil of ‘France, sufficient to defend and to sustain a newborn society against a world of enemies, against the intrigues of a dynasty, against the traitorous machinations of the aristocrats, against the attempts of the clergy, against the treachery of their generals, against the opposition of sixty departments and provincial capitals, and against the united armies and navies of monarchical Europe. The centuries have proven that not the state of siege, but relentless class struggle, is the power that awakens the spirit of self-sacrifice, the moral strength of the masses; that the class struggle is the best protection and the best defence against a foreign enemy.
Ibis same tragic quid pro quo victimised the social democracy when it based its attitude in this war upon the doctrine of the right of national self-determination.
It is true that socialism gives to every people the right of independence and the freedom of independent control of its own destinies. But it is a veritable perversion of socialism to regard present-day capitalist society as the expression of this self-determination of nations. Where is there a nation in which the people have had the right to determine the form and conditions of their national, political and social existence? In Germany the determination of the people found concrete expression in the demands formulated by the German revolutionary democrats of 1848; the first fighters of the German proletariat, Marx, Engels, Lassalle, Bebel and Liebknecht, proclaimed and fought for a united German Republic. For this ideal the revolutionary forces in Berlin and in Vienna, in those tragic days of March, shed their heart’s blood upon the barricades. To carry out this program, Marx and Engels demanded that Prussia take up arms against czarism. The foremost demand made in the national program was for the liquidation of “the heap of organised decay, the Habsburg monarchy,” as well as of two dozen other dwarf monarchies within Germany itself. The overthrow of the German revolution, the treachery of the German bourgeoisie to its own democratic ideals, led to the Bismarck regime and to its creature, present-day Greater Prussia, twenty-five fatherlands under one helm, the German Empire.
Modern Germany is built upon the grave of the March Revolution [of 1848] upon the wreckage of the right of self-determination of the German people. The present war, supporting Turkey and the Habsburg monarchy, and strengthening German military autocracy is a second burial of the March revolutionists, and of the national program of the German people. It is a fiendish jest of history that the social democrats, the heirs of the German patriots of 1848, should go forth in this war with the banner of “self-determination of nations” held aloft in their hands. But, perhaps the Third French Republic, with its colonial possessions in four continents and its colonial horrors in two, is the expression of the self-determination of the French nation? Or the British nation, with its India, with its South African rule of a million whites over a population of five million coloured people? Or perhaps Turkey, or the empire of the czar?
Capitalist politicians, in whose eyes the rulers of the people and the ruling classes are the nation, can honestly speak of the “right of national self-determination” in connection with such colonial empire. To the socialist, no nation is free whose national existence is based upon the enslavement of another people, for to him colonial peoples, too, are human beings, and, as such, parts of the national state. International socialism recognises the right of free independent nations, with equal rights. But socialism alone can create such nations, can bring self-determination of their peoples. This slogan of socialism is like all its others, not an apology for existing conditions, but a guidepost, a spur for the revolutionary, regenerative, active policy of the proletariat. So long as capitalist states exist, Le., so long as imperialistic world policies determine and regulate the inner and the outer life of a nation, there can be no “national self-determination” either m war or in peace.
In the present imperialistic milieu there can be no wars of national self-defence. Every socialist policy that depends upon this determining historic milieu, that is willing to fix its policies in the world whirlpool from the point of view of a single nation, is built upon a foundation of sand.
We have already attempted to show the background for the present conflict between Germany and her opponents. It was necessary to show up more clearly the actual forces and relations that constitute the motive power behind the present war, because this legend of the defence of the existence, the freedom and civilisation of Germany plays an important part in the attitude of our group in the Reichstag and our socialist press. Against this legend historical truth must be emphasised to show that this is a war that has been prepared by German militarism and its world political ideas for years, that it was brought about in the summer of 1914, by Austrian and German diplomacy, with a full realisation of its import.
In a discussion of the general causes of the war, and of its significance, the question of the “guilty party’ is completely beside the issue. Germany certainly has not the right to speak of a war of defence, but France and England have little more justification. They too are protecting, not their national, but their world political existence, their old imperialistic possessions, from the attacks of the German upstart. Doubtless the raids of German and Austrian imperialism in the Orient started the conflagration, but French imperialism, by devouring Morocco, and English imperialism, in its attempts to rape Mesopotamia, and all the other measures that were calculated to secure its rule of force in India, Russia’s Baltic policies, aiming toward Constantinople, all of these factors have carried together and piled up, brand for brand, the firewood that feeds the conflagration. If capitalist armaments have played an important role as the mainspring that times the outbreak of the catastrophe, it was a competition of armaments in all nations. And if Germany laid the cornerstone for European competitive armaments by Bismarck’s policy of 1870, this policy was furthered by that of the second empire and by the military-colonial policies of the third empire, by its expansions in East Asia and in Africa.
The French socialists have some slight foundation for their illusion of “national defence,” because neither the French government nor the French people entertained the slightest warlike desires in July 1914. “Today everyone in France is honestly, uprightly and without reservation for peace,” insisted Jaurès in the last speech of his life, on the eve of the war, when he addressed a meeting in the People’s House in Brussels. This was absolutely true, and gives the psychological explanation for the indignation of the French socialists when this criminal war was forced upon their country. But this fact was not sufficient to determine the socialist attitude on the world war as a historic occurrence.
The events that bore the present war did not begin in July 1914 but reach back for decades. Thread by thread they have been woven together on the loom of an inexorable natural development until the firm net of imperialist world politics has encircled five continents. It is a huge historical complex of events, whose roots reach deep down into the Plutonic deeps of economic creation, whose outermost branches spread out and point away into a dimly dawning new world, events before whose all-embracing immensity, the conception of guilt and retribution, of defence and offence, sink into pale nothingness.
Imperialism is not the creation of any one or of any group of states. It is the product of a particular stage of ripeness in the world development of capital, an innately international condition, an indivisible whole, that is recognisable only in all its relations, and from which no nation can hold aloof at will. From this point of view only is it possible to understand correctly the question of “national defence!’ in the present war.
The national state, national unity and independence were the ideological shield under which the capitalist nations of central Europe constituted themselves in the past century. Capitalism is incompatible with economic and political divisions, with the accompanying splitting up into small states. It needs for its development large, united territories, and a state of mental and intellectual development in the nation that will lift the demands and needs of society to a plane corresponding to the prevailing stage of capitalist production, and to the mechanism of modern capitalist class rule. Before capitalism could develop, it sought to create for itself a territory sharply defined by national limitations. This program was carried out only in France at the time of the great revolution, for in the national and political heritage left to Europe by the feudal middle ages, this could be accomplished only by revolutionary measures. In the rest of Europe this nationalisation, like the revolutionary movement as a whole, remained the patchwork of half-kept promises. The German Empire, modern Italy, Austria-Hungary, and Turkey, the Russian Empire and the British world empire are all living proofs of this fact. The national program could play a historic role only so long as it represented the ideological expression of a growing bourgeoisie, lusting for power, until it had fastened its class rule, in some way or other, upon the great nations of central Europe and had created within them the necessary tools and conditions of its growth. Since then, imperialism has buried the old bourgeois democratic program completely by substituting expansionist activity irrespective of national relationships for the original program of the bourgeoisie in all nations. The national phase, to be sure, has been preserved, but its real content, its function, has been perverted into its very opposite. Today the nation is but a cloak that covers imperialistic desires, a battle cry for imperialistic rivalries, the last ideological measure with which the masses can be persuaded to play the role of cannon fodder in imperialistic wars.
This general tendency of present-day capitalist policies determines the policies of the individual states as their supreme blindly operating law, just as the laws of economic competition determine the conditions under which the individual manufacturer shall produce.
Let us assume for a moment, for the sake of argument, for the purpose of investigating this phantom of “national wars” that controls social democratic politics at the present time, that in one of the belligerent states, the war at its outbreak was purely one of national defence. Military success would immediately demand the occupation of foreign territory. But the existence of influential capitalist groups interested in imperialistic annexations will awaken expansionist appetites as the war goes on. The imperialistic tendency that, at the beginning of hostilities, may have been existent only in embryo, will shoot up and expand in the hothouse atmosphere of war until they will in a short time determine its character, its aims and its results.
Furthermore, the system of alliance between military states that has ruled the political relations of these nations for decades in the past makes it inevitable that each of the belligerent parties, in the course of war, should try to bring its allies to its assistance, again purely from motives of self-defence. Thus one country after another is drawn into the war, inevitably new imperialistic circles are touched and others are created. Thus England drew in Japan, and, spreading the war into Asia, has brought China into the circle of political problems and has influenced the existing rivalry between Japan and the United States, between England and Japan, thus heaping up new material for future conflicts. Thus Germany has dragged Turkey into the war, bringing the question of Constantinople, of the Balkans and of Western Asia directly into the foreground of affairs.
Even he who did not realise at the outset that the world war, in its causes, was purely imperialistic, cannot fail to see after a dispassionate view of its effects that war, under the present conditions, automatically and inevitably develops into a process of world division. This was apparent from the very first. The wavering balance of power between the two belligerent parties forces each, if only for military reasons, in order to strengthen its own position, or in order to frustrate possible attacks, to hold the neutral nations in check by intensive deals in peoples and nations, such as the German-Austrian offers to Italy, Rumania, Bulgaria and Greece on the one hand, and the English-Russian bids on the other. The “national war of defence” has the surprising effect of creating, even in the neutral nations, a general transformation of ownership and relative power, always in direct line with expansionist tendencies. Finally the fact that all modern capitalist states have colonial possessions that will, even though the war may have begun as a war of national defence, be drawn into the conflict from purely military considerations, the fact that each country will strive to occupy the colonial possessions of its opponent, or at least to create disturbances therein, automatically turns every war into an imperialistic world conflagration.
Thus the conception of even that modest, devout fatherland-loving war of defence that has become the ideal of our parliamentarians and editors is pure fiction, and shows, on their part, a complete lack of understanding of the whole war and its world relations. The character of the war is determined, not by solemn declaration, not even by the honest intentions of leading politicians, but by the momentary configuration of society and its military organisations. At the first glance the term “national war of defence” might seem applicable in the case of a country like Switzerland. But Switzerland is no national state, and, therefore, no object of comparison with other modern states. Its very “neutral” existence, its luxury of a militia are after all only the negative fruits of a latent state of war in the surrounding great military states. It will hold this neutrality only so long as it is willing to oppose this condition. How quickly such a neutral state is crushed by the military heel of imperialism in a world war the fate of Belgium shows.
This brings us to the peculiar position of the “small nation.” A classic example of such “national wars!’ is Serbia. If ever a state, according to formal considerations, had the right of national defence on its side, that state is Serbia. Deprived through Austrian annexations of its national unity, threatened by Austria in its very existence as a nation, forced by Austria into war, it is fighting, according to all human conceptions, for existence, for freedom, and for the civilisation of its people, But if the social democratic group is right in its position, then the Serbian social democrats who protested against the war in the parliament at Belgrade and refused to vote war credits are actually traitors to the most vital interests of their own nation. In reality the Serbian socialists Laptchevic and Kaclerovic have not only enrolled their names in letters of gold in the annals of the international socialist movement, but have shown a clear historical conception of the real causes of the war. In voting against war credits they therefore have done their country the best possible service. Serbia is formally engaged in a national war of defence. But its monarchy and its ruling classes are filled with expansionist desires as are the ruling classes in all modern states. They are indifferent to ethnic lines, and thus their warfare assumes an aggressive character. Thus Serbia is today reaching out toward the Adriatic coast where it is fighting out a real imperialistic conflict with Italy on the backs of the Albanians, a conflict whose final outcome will be decided not by either of the powers directly interested, but by the great powers that will speak the last word on terms of peace. But above all this we must not forget: behind Serbian nationalism stands Russian imperialism. Serbia itself is only a pawn in the great game of world politics. A judgment of the war in Serbia from a point of view that fails to take these great relations and the general world political background into account is necessarily without foundation.
The same is true of the recent Balkan War. Regarded as an isolated occurrence, the young Balkan states were historically justified in defending the old democratic program of the national state. In their historical connection, however, which makes the Balkan the burning point and the center of imperialistic world policies, these Balkan wars, also, were objectively only a fragment of the general conflict, a link in the chain of events that led, with fatal necessity, to the present world war. After the Balkan war the international social democracy tendered to the Balkan socialists, for their determined refusal to offer moral or political support to the war, a most enthusiastic ovation at the peace congress at Basel. In this act alone the International condemned in advance the position taken by the German and French socialists in the present war.
All small states, as for instance Holland, are today in a position like that of the Balkan states. “When the ship leaks, the hole must be stopped”; and what, forsooth, could little Holland fight for but for its national existence and for the independence of its people? If we consider here merely the determination of the Dutch people, even of its ruling classes, the question is doubtlessly one purely of national defence. But again proletarian politics cannot judge according to the subjective purposes of a single country. Here again it must take its position as a part of the International, according to the whole complexity of the world’s political situation. Holland, too, whether it wishes to be or not, is only a small wheel in the great machine of modern world politics and diplomacy. This would become clear at once, if Holland were actually torn into the maelstrom of the world war. Its opponents would direct their attacks against its colonies. Automatically Dutch warfare would turn to the defence of its present possessions. The defence of the national independence of the Dutch people on the North Sea would expand concretely to the defence of its rule and right of exploitation over the Malays in the East Indian Archipalego. But not enough: Dutch militarism, if forced to rely upon itself, would be crushed like a nutshell in the whirlpool of the world war. Whether it wished to or not it would become a member of one of the great national alliances. On one side or the other it must be the bearer and the tool of purely imperialistic tendencies.
Thus it is always the historic milieu of modern imperialism that determines the character of the war in the individual countries, and this milieu makes a war of national self-defence impossible.
Kautsky also expressed this, only a few years ago, in his pamphlet Patriotism and Social Democracy, Leipzig 1907, pages 12-14:
“Though the patriotism of the bourgeoisie and of the proletariat are two entirely different, actually opposite, phenomena, there are situations in which both kinds of patriotism may join forces for united action, even in times of war. The bourgeoisie and the proletariat of a nation are equally interested in their national independence and self-determination, in the removal of all kinds of oppression and exploitation at the hands of a foreign nation. In the national conflicts that have sprung from such attempts, the patriotism of the proletariat has always united with that of the bourgeoisie. But the proletariat has become a power that may become dangerous to the ruling classes at every great national upheaval; revolution looms dark at the end of every war, as the Paris Commune of 1871 and Russian terrorism after the Russo-Japanese war have proven.
“In view of this the bourgeoisie of those nations which are not sufficiently united have actually sacrificed their national aims where these can be maintained only at the expense of the government for they hate and fear the revolution even more than they love national independence and greatness. For this reason, the bourgeoisie sacrifices the independence of Poland and permits ancient constellations like Austria and Turkey to remain in existence, though they have been doomed to destruction for more than a generation. National struggles as the bringers of revolution have ceased in civilised Europe. National problems that today can be solved only by war or revolution will be solved in the future only by the victory of the proletariat. But then, thanks to international solidarity, they will at once assume a form entirely different from that which prevails today in a social state of exploitation and oppression. In capitalist states this problem needs no longer to trouble the proletariat in its practical struggles. It must divert its whole strength to other problems.”
“Meanwhile the likelihood that proletarian and bourgeois patriotism will unite to protect the liberty of the people is becoming more and more rare.” Kautsky then goes on to say that the French bourgeoisie has united with czarism, that Russia has ceased to be a danger for western Europe because it has been weakened by the revolution. “Under these circumstances a war in defence of national liberty in which bourgeois and proletarian may unite is nowhere to be expected” (ibid., p.16).
“We have already seen that conflicts which, in the nineteenth century, might still have led some liberty-loving peoples to oppose their neighbours, by warfare, have ceased to exist. We have seen that modern militarism nowhere aims to defend important popular rights, but everywhere strives to support profits. It activities are dedicated not to assure the independence and invulnerability of its own nationality, that is nowhere threatened, but to the assurance and the extension of overseas conquests that again only serve the aggrandisement of capitalist profits. At the present time the conflicts between states can bring no war that proletarian interests would not, as a matter of duty, energetically oppose” (ibid., p.23).
In view of all these considerations, what shall be the practical attitude of the social democracy in the present war? Shall it declare: since this is an imperialist war, since we do not enjoy in our country, any socialist self-determination, its existence or non-existence is of no consequence to us, and we will surrender it to the enemy? Passive fatalism can never be the role of a revolutionary party like the social democracy. It must neither place itself at the disposal of the existing class state, under the command of the ruling classes, nor can it stand silently by to wait until the storm is past. It must adopt a policy of active class politics, a policy that will whip the ruling classes forward in every great social crisis and that will drive the crisis itself far beyond its original extent. That is the role that the social democracy must play as the leader of the fighting proletariat.
Instead of covering this imperialist war with a lying mantle of national self – defence, the social democracy should have demanded the right of national self-determination seriously, should have used it as a lever against the imperialist war.
The most elementary demand of national defence is that the nation takes its defence into its own hands. The first step in this direction is the militia; not only the immediate armament of the entire adult male populace, but above all, popular decision in all questions of peace and war. It must demand, furthermore, the immediate removal of every form of political oppression, since the greatest political freedom is the best basis for national defence. To proclaim these fundamental measures of national defence, to demand their realisation, that was the first duty of the social democracy.
For forty years we have tried to prove to the ruling classes as well as to the masses of the people that only the militia is really able to defend the fatherland and to make it invincible. And yet, when the first test came, we turned over the defence of our country, as a matter of course, into the hands of the standing army to be the cannon fodder under the club of the ruling classes. Our parliamentarians apparently did not even notice that the fervent wishes with which they sped these defenders of the fatherland to the front were, to all intents and purposes, an open admission that the imperial Prussian standing army is the real defender of the fatherland. They evidently did not realise that by this admission they sacrificed the fulcrum of our political program, that they gave up the militia and dissolved the practical significance of forty years of agitation against the standing army into thin air. By the act of the social democratic group our military program became a utopian doctrine, a doctrinaire obsession, that none could possibly take seriously.
The masters of the international proletariat saw the idea of the defence of the fatherland in a different light. When the proletariat of Paris, surrounded by Prussians in 1871, took the reins of the government into its own hands, Marx wrote enthusiastically:
“Paris, the center and seat of the old government powers, and simultaneously the social center of gravity of the French working class, Paris has risen in arms against the attempt of Monsieur Thiers and his Junkers to reinstate and perpetuate the government of the old powers of imperial rule. Paris was in a position to resist only, because through a state of siege, it was rid of its army, because in its place there had been put a national guard composed chiefly of working men. It was necessary that this innovation be made a permanent institution. The first act of the Commune was, therefore, the suppression of the standing army and the substitution of an armed people ... If now, the Commune was the true representative of all healthy elements of French society and, therefore, a true national government, it was likewise, as a proletarian government, as the daring fighter for the liberation of labour, international in the truest sense of that word. Under the eyes of the Prussian army, which has annexed two French provinces to Germany, the Commune has annexed the workers of a whole world to France?” (Address of the General Council of the International).
But what did our masters say concerning the role to be played by the social democracy in the present war? In 1892 Friedrich Engels expressed the following opinion concerning the fundamental lines along which the attitude of proletarian parties in a great war should follow: “A war in the course of which Russians and Frenchmen should invade Germany would mean for the latter a life and death struggle. Under such circumstances it could assure its national existence only by using the most revolutionary methods. The present government, should it not be forced to do so, will certainly not bring on the revolution, but we have a strong party that may force its hand, or that, should it be necessary, can replace it, the Social Democratic Party.
“We have not forgotten the glorious example of France in 1793. The one hundredth anniversary of 1793 is approaching. Should Russia’s desire for conquest, or the chauvinistic impatience of the French bourgeoisie check the victorious but peaceable march of the German socialists, the latter are prepared – be assured of that – to prove to the world that the German proletarians of today are not unworthy of the French Sansculottes, that 1893 will be worthy of 1793. And should the soldiers of Monsieur Constans set foot upon German territory we will meet them with the words of the Marsellaise:
Shall hateful tyrants, mischief breeding,
With hireling host, a ruffian band,
Affright and desolate the land?
“In short, peace assures the victory of the Social Democratic Party in about ten years. The war will bring either victory in two or three years or its absolute ruin for at least fifteen or twenty years.”
When Engels wrote these words, he had in mind a situation entirely different from the one existing today. In his mind’s eye, ancient czarism still loomed threateningly in the background. We have already seen the great Russian Revolution. He thought, furthermore, of a real national war of defence, of a Germany attacked on two sides, on the east and on the west by two enemy forces. Finally, he overestimated the ripeness of conditions in Germany and the likelihood of a social revolution, as all true fighters are wont to overrate the real tempo of development. But for all that, his sentences prove with remarkable clearness, that Engels meant by national defence, in the sense of the social democracy, not the support of a Prussian Junker military government and its Generalstab, but a revolutionary action after the example of the French Jacobins.
Yes, socialists should defend their country in great historical crises, and here lies the great fault of the German social democratic Reichstag group. When it announced on the fourth of August, “in this hour of danger, we will not desert our fatherland,” it denied its own words in the same breath. For truly it has deserted its fatherland in its hour of greatest danger. The highest duty of the social democracy toward its fatherland demanded that it expose the real background of this imperialist war, that it rend the net of imperialist and diplomatic lies that covers the eyes of the people. It was their duty to speak loudly and clearly, to proclaim to the people of Germany that in this war victory and defeat would be equally fatal, to oppose the gagging of the fatherland by a state of siege, to demand that the people alone decide on war and peace, to demand a permanent session of parliament for the period of the war, to assume a watchful control over the government by parliament, and over parliament by the people, to demand the immediate removal of all political inequalities, since only a free people can adequately govern its country, and finally, to oppose to the imperialist war, based as it was upon the most reactionary forces in Europe, the program of Marx, of Engels, and Lassalle.
That was the flag that should have waved over the country. That would have been truly national, truly free, in harmony with the best traditions of Germany and the international class policy of the proletariat.
The great historical hour of the world war obviously demanded unanimous political accomplishment, a broad-minded, comprehensive attitude that only the social democracy is destined to give. Instead, there followed, on the part of the parliamentary representatives of the working class, a miserable collapse. The social democracy did not adopt the wrong policy – it had no policy whatsoever. It has wiped itself out completely as a class party with a world conception of its own, has delivered the country, without a word of protest, to the fate of imperialist war without, to the dictatorship of the sword within. Nay more, it has taken the responsibility for the war upon its own shoulders. The declaration of the “Reichstag group;’ says: “We have voted only the means for our country’s defence. We decline all responsibility for the war.” But as a matter of fact, the truth lies in exactly the opposite direction. The means for “national defence,” i.e., for imperialistic mass butchery by the armed forces of the military monarchy, were not voted by the social democracy. For the availability of the war credits did not in the least depend upon the social democracy. They, as a minority, stood against a compact three-quarters majority of the capitalist Reichstag. The social democratic group accomplished only one thing by voting in favour of the war credits. It placed upon the war the stamp of democratic fatherland defence, and supported and sustained the fictions that were propagated by the government concerning the actual conditions and problems of the war.
Thus the serious dilemma between the national interests and international solidarity of the proletariat, the tragic conflict that made our parliamentarians fall “with heavy heart’ to the side of imperialistic warfare, was a mere figment of the imagination, a bourgeois nationalist fiction. Between the national interests and the class interests of the proletariat, in war and in peace. there is actually complete harmony. Both demand the most energetic prosecution of the class struggle, and the most determined insistence on the social democratic program.
But what action should the party have taken to give to our opposition to the war and to our war demands weight and emphasis? Should it have proclaimed a general strike? Should it have called upon the soldiers to refuse military service? Thus the question is generally asked. To answer with a simple yes or no were just as ridiculous as to decide: “When war breaks out we will start a revolution.” Revolutions are not “made” and great movements of the people are not produced according to technical recipes that repose in the pockets of the party leaders. Small circles of conspirators may organise a riot for a certain day and a certain hour, can give their small group of supporters the signal to begin. Mass movements in great historical crises cannot be initiated by such primitive measures.
The best prepared mass strike may break down miserably at the very moment when the party leaders give the signal, may collapse completely before the first attack. The success of the great popular movements depends, aye, the very time and circumstance of their inception is decided, by a number of economic, political and psychological factors. The existing degree of tension between the classes, the degree of intelligence of the masses and the degree or ripeness of their spirit of resistance – all these factors, which are incalculable, are premises that cannot be artificially created by any party. That is the difference between the great historical upheavals, and the small show – demonstrations that a well-disciplined party can carry out in times of peace, orderly, well-trained performances, responding obediently to the baton in the hands of the party leaders. The great historical hour itself creates the forms that will carry the revolutionary movements to a successful outcome, creates and improvises new weapons, enriches the arsenal of the people with weapons unknown and unheard of by the parties and their leaders.
What the social democracy as the advance guard of the class-conscious proletariat should have been able to give was not ridiculous precepts and technical recipes, but a political slogan, clearness concerning the political problems and interests of the proletariat in times of war.
For what has been said of mass strikes in the Russian Revolution is equally applicable to every mass movement:
“While the revolutionary period itself commands the creation and the computation and payment of the cost of a mass strike, the leaders of the social-democracy have an entirely different mission to fill. Instead of concerning itself with the technical mechanism of the mass movement, it is the duty of the social democracy to undertake the political leadership even in the midst of a historical crisis. To give the slogan, to determine the direction of the struggle, to so direct the tactics of the political conflict that in its every phase and movement the whole sum of available and already mobilised active force of the proletariat is realised and finds expression in the attitude of the party, that the tactics of the social democracy in determination and vigour shall never be weaker than is justified by the actual power at its back, but shall rather hasten in advance of its actual power, that is the important problem of the party leadership in a great historical crisis. Then this leadership will become, in a sense, the technical leadership. A determined, consistent, progressive course of action on the part of the social democracy will create in the masses assurance, self-confidence and a fearless fighting spirit. A weakly vacillating course, based upon a low estimate of the powers of the proletariat, lames and confuses the masses. In the first case mass action will break out ‘of its own accord’ and ‘at the right time’; in the second, even a direct call to action on the part of the leaders often remains ineffectual” (The Mass Strike, The Political Party and the Trade Unions).
Far more important than the outward, technical form of the action is its political content. Thus the parliamentary stage, for instance, the only far reaching and internationally conspicuous platform, could have become a mighty motive power for the awakening of the people, had it been used by the social democratic representatives to proclaim loudly and distinctly the interests, the problems and the demands of the working class.
“Would the masses have supported the social democracy in its attitude against the war?” That is a question that no one can answer. But neither is it an important one. Did our parliamentarians demand an absolute assurance of victory from the generals of the Prussian army before voting in favour of war credits? What is true of military armies is equally true of revolutionary armies. They go into the fight, wherever necessity demands it, without previous assurance of success. At the worst, the party would have been doomed, in the first few months of the war, to political ineffectuality.
Perhaps the bitterest persecutions would have been inflicted upon our party for its manly stand, as they were, in 1870, the reward of Liebknecht and Bebel. “But what does that matter,” said Ignaz Auer, simply, in his speech on the Sedanfeier in 1895. “A party that is to conquer the world must bear its principles aloft without counting the dangers that this may bring. To act differently is to be lost!”
“It is never easy to swim against the current,” said the older Liebknecht “And when the stream rushes on with the rapidity and the power of a Niagara it does not become easier. Our older comrades still remember the hatred of that year of greatest national shame, under the socialist exception laws of 1878. At that time millions looked upon every social democrat as having played the part of a murderer and vile criminal in 1870; the socialist had been in the eyes of the masses a traitor and an enemy. Such outbreaks of the ‘popular soul’ are astounding, stunning, crushing in their elemental fury. One feels powerless, as before a higher power. It is a real force majeure. There is no tangible opponent. It is like an epidemic, in the people, in the air, everywhere.
“The outbreak of 1878 cannot, however, be compared with the outbreak in 1870. Ibis hurricane of human passions, breaking, bending, destroying all that stands in its way – and with it the terrible machinery of militarism, in fullest, most horrible activity; and we stand between the crushing iron wheels, whose touch means instant death, between iron arms, that threaten every moment to catch us. By the side of this elemental force of liberated spirits stood the most complete mechanism of the art of murder the world had hitherto seen; and all in the wildest activity, every boiler heated to the bursting point. At such a time, what is the will and the strength of the individual? Especially, when one feels that one represents a tiny minority, that one possesses no firm support in the people itself.
“At that time our party was still in a period of development. We were placed before the most serious test, at a time when we did not yet possess the organisation necessary to meet it. When the anti-socialist movement came in the year of shame of our enemies, in the year of honour for the social democracy, then we had already a strong, widespread organisation. Each and every one of us was strengthened by the feeling that he possessed a mighty support in the organised movement that stood behind him, and no sane person could conceive of the downfall of the party.
“So it was no small thing at that time to swim against the current. But what is to be done, must be done. And so we gritted our teeth in the face of the inevitable. There was no time for fear ... Certainly Bebel and I ... never for a moment thought of the warning. We did not retreat. We had to hold our posts, come what might!”
They stuck to their posts, and for forty years the social democracy lived upon the moral strength with which it had opposed a world of enemies.
The same thing would have happened now. At first we would perhaps have accomplished nothing but to save the honour of the proletariat, and thousands upon thousands of proletarians who are dying in the trenches in mental darkness would not have died in spiritual confusion, but with the one certainty that that which has been everything in their lives, the international, liberating social democracy is more than the figment of a dream.
The voice of our party would have acted as a wet blanket upon the chauvinistic intoxication of the masses. It would have preserved the intelligent proletariat from delirium, would have it more difficult for imperialism to poison and to stupefy the minds of the people. The crusade against the social democracy would have awakened the masses in an incredibly short time.
And as the war went on, as the horror of endless massacre and bloodshed in all countries grew and grew, as its imperialistic hoof became more and more evident, as the exploitation by bloodthirsty speculators became more and more shameless, every live, honest, progressive and humane element in the masses would have rallied to the standard of the social democracy. The German social democracy would have stood in the midst of this mad whirlpool of collapse and decay, like a rock in a stormy sea, would have been the lighthouse of the whole International, guiding and leading the labour movements of every country of the earth. The unparalleled moral prestige that lay in the hands of the German socialists would have reacted upon the socialists of all nations in a very short time. Peace sentiments would have spread like wildfire and the popular demand for peace in all countries would have hastened the end of the slaughter, would have decreased the number of its victims.
The German proletariat would have remained the lighthouse keeper of socialism and of human emancipation.
Truly this was a task not unworthy of the disciples of Marx, Engels and Lassalle.