As I revealed early this morning, bag carrier for one of Lord Mandelson’s friends (Phil Burton-Cartledge) has expressed his admiration for Eduard Bernstein. Here is what the former spy for John Chamberlain said about the father of revisionism:
- Bernstein clearly grasped that the relative autonomy of what we have traditionally called superstructural phenomena grows as capitalism develops. It’s one of those neat ironies of history – the more capitalism drives social development, the less the fruits of that evolution are directly dependent on and determined by the structural tendencies of capitalist economics. As bourgeois and proletarians struggle over their material interests and benefit from the successful prosecution of them, the less that conflict overtly plays a part in conditioning the outlooks of strata and classes. In many ways, this insight precedes the arguments underpinning post-materialism by 70 or 80 years, and implicitly draws attention to cultural struggle long before Gramsci did so.
- Not bad for a renegade.
Gramsci is here lined up to lend support to Phil Burton-Cartledge’s revisionism. That is pathetic. Who else has to put up with Phil’s toxic embrace?
Rosa Luxemburg has been championed by the members of Richard Seymour’s faction, as a credible advocate for an alternative to Lenin’s democratic centralism. The 1904 writings of Luxemburg is where Richard Seymour believes Marxists must turn to explain how we must organise ourselves. And Phil Burton-Cartledge is happy to take time out from bag carrying for Lord Mandelson’s mates to give a big thumbs up to Richard Seymour, suggesting that he certainly has his finger on the pulse. Sheer nonsense, of course.
Richard Seymour’s hero Tom Walker and all the others who claim they stand in the tradition of Rosa Luxemburg are consciously lying through their teeth. That hardly needs pointing out. Nevertheless, here are extracts from Luxemburg’s considered assessment of Eduard Bernstein’s revisionism:
- Bernstein’s book is of great importance to the German and the international labour movement. It is the first attempt to give a theoretic base to the opportunist currents common in the Social-Democracy.
These currents may be said to have existed for a long time in our movement, if we take into consideration such sporadic manifestations of opportunism as the question of subsidisation of steamers. But it is only since about 1890, with the suppression of the anti-Socialist laws, that we have had a trend of opportunism of a clearly defined character. Vollmar’s “State Socialism,” the vote on the Bavarian budget, the “agrarian socialism” of south Germany, Heine’s policy of compensation, Schippel’s stand on tariffs and militarism, are the high points in the development of our opportunist practice.
What appears to characterise this practice above all? A certain hostility to “theory.” This is quite natural, for our “theory,” that is, the principles of scientific socialism, impose clearly marked limitations to practical activity – insofar as it concerns the aims of this activity, the means used in attaining these aims and the method employed in this activity. It is quite natural for people who run after immediate “practical” results to want to free themselves from such limitations and to render their practice independent of our “theory.”
However, this outlook is refuted by every attempt to apply it in reality. State socialism, agrarian socialism, the policy of compensation, the question of the army, all constituted defeats to our opportunism. It is clear that, if this current is to maintain itself, it must try to destroy the principles of our theory and elaborate a theory of its own. Bernstein’s book is precisely an effort in that direction. That is why at Stuttgart all the opportunist elements in our party immediately grouped themselves around Bernstein’s banner. If the opportunist currents in the practical activity of our party are an entirely natural phenomenon which can be explained in the light of the special conditions of our activity and its development, Bernstein’s theory is no less natural an attempt to group these currents into a general theoretic expression, an attempt to elaborate its own theoretic conditions and the break with scientific socialism. That is why the published expression of Bernstein’s ideas should be recognised as a theoretic test for opportunism and as its first scientific legitimisation.
What was the result of this test? We have seen the result. Opportunism is not a position to elaborate a positive theory capable of withstanding criticism. All it can do is to attack various isolated theses of Marxist theory and, just because Marxist doctrine constitutes one solidly constructed edifice, hope by this means to shake the entire system from the top to its foundation.
This shows that opportunist practice is essentially irreconcilable with Marxism. But it also proves that opportunism is incompatible with socialism (the socialist movement) in general, that its internal tendency is to push the labour movement into bourgeois paths, that opportunism tends to paralyse completely the proletarian class struggle. The latter, considered historically, has evidently nothing to do with Marxist doctrine. For, before Marx and independently from him, there have been labour movements and various socialist doctrines, each of which, in its way, was the theoretic expression corresponding to the conditions of the time, of the struggle of the working class for emancipation. The theory that consists in basing socialism on the moral notion of justice, on a struggle against the mode of distribution, instead of basing it on a struggle against the mode of production, the conception of class antagonism as an antagonism between the poor and the rich, the effort to graft the “co-operative principle” on capitalist economy – all the nice notions found in Bernstein’s doctrine – already existed before him. And these theories were, in their time, in spite of their insufficiency, effective theories of the proletarian class struggle. They were the children’s seven-league boots thanks to which the proletariat learned to walk upon the scene of history.
But after the development of the class struggle and its reflex in its social conditions had led to the abandonment of these theories and to the elaboration of the principles of scientific socialism, there could be no socialism – at least in Germany – outside of Marxist socialism and there could be no socialist class struggle outside of the Social-Democracy. Form then on, socialism and Marxism, the proletarian struggle for emancipation and the Social-Democracy, were identical. That is why the return to pre-Marxist socialist theories no longer signifies today a return to the seven-league boots of the childhood of the proletariat, but a return to the puny worn-out slippers of the bourgeoisie.
Bernstein’s theory was the first, and at the same time, the last attempt to give a theoretic base to opportunism. It is the last, because in Bernstein’s system, opportunism has gone – negatively through its renunciation of scientific socialism, positively through its marshalling of every bit of theoretic confusion possible – as far as it can. In Bernstein’s book, opportunism has crowned its theoretic development (just as it completed its practical development in the position taken by Schippel on the question of militarism), and has reached its ultimate conclusion.
Marxist doctrine can not only refute opportunism theoretically. It alone can explain opportunism as an historic phenomenon in the development of the party. The forward march of the proletariat, on a world historic scale, to its final victory is not, indeed, “so simple a thing.” The peculiar character of this movement resides precisely in the fact that here, for the first time in history, the popular masses themselves, in opposition to the ruling classes, are to impose their will but they must effect this outside of the present society, beyond the existing society. This will the masses can only form in a constant struggle against the existing order. The union of the broad popular masses with an aim reaching beyond the existing social order, the union of the daily struggle with the great world transformation, that is the task of the Social-Democratic movement, which must logically grope on its road of development between the following two rocks: abandoning the mass character of the party or abandoning its final aim falling into bourgeois reformism or into sectarianism, anarchism or opportunism.
In its theoretic arsenal, Marxist doctrine furnished, more than half a century ago, arms that are effective against both of these two extremes. But because our movement is a mass movement and because the dangers menacing it are not derived from the human brain but from social conditions, Marxist doctrine could not assure us, in advance and once for always, against the anarchist and opportunist tendencies. The latter can be overcome only as we pass from the domain of theory to the domain of practice but only with the help of the arms furnished us by Marx.
“Bourgeois revolutions,” wrote Marx a half century ago, “like those of the eighteenth century, rush onward rapidly from success to success, their stage effects outbid one another, men and things seems to be set in flaming brilliants, ecstasy is the prevailing spirit; but they are short-lived, they reach their climax speedily and then society relapses into a long fit of nervous reaction before it learns how to appropriate the fruits of its period of feverish excitement. Proletarian revolutions, on the contrary, such as those of the nineteenth century, criticise themselves constantly; constantly interrupt themselves in their own course; come back to what seems to have been accomplished, in order to start anew; scorn with cruel thoroughness the half-measures, weakness and meanness of their first attempts; seem to throw down their adversary only to enable him to draw fresh strength from the earth and again to rise up against them in more gigantic stature; constantly recoil in fear before the undefined monster magnitude of their own objects – until finally that situation is created which renders all retreats impossible and conditions themselves cry out: ‘Hic Rhodus, hic salta!’ Here is the rose. And here we must dance!” [Eighteenth Brumaire]
This has remained true even after the elaboration of the doctrine of scientific socialism. The proletarian movement has not as yet, all at once, become social-democratic, even in Germany. But it is becoming more social-democratic, surmounting continuously the extreme deviations of anarchism and opportunism, both of which are only determining phases of the development of the Social-Democracy, considered as a process.
For these reasons, we must say that the surprising thing here is not the appearance of an opportunist current but rather its feebleness. As long as it showed itself in isolated cases of the practical activity of the party, one could suppose that it had a serious political base. But now that it has shown its face in Bernstein’s book, one cannot help exclaim with astonishment: ”What? Is that all you have to say?” Not the shadow of an original thought! Not a single idea that was not refuted, crushed, reduced into dust by Marxism several decades ago!
It was enough for opportunism to speak out to prove it had nothing to say. In the history of our party that is the only importance of Bernstein’s book.
Thus saying good-bye to the mode of thought of the revolutionary proletariat, to dialectics and to the materialist conception of history, Bernstein can thank them for the attenuating circumstances they provide for his conversion. For only dialectics and the materialist conception of history, magnanimous as they are, could make Bernstein appear as an unconscious predestined instrument, by means of which the rising working class expresses its momentary weakness but which, upon closer inspection, it throws aside contemptuously and with pride.
[Rosa Luxemburg, Reform and Revolution, Chapter ten: Opportunism and Theory in Practice]