The Bolsheviki and World Peace

The Bolsheviki and World Peace

INTRODUCTION

The voice that speaks in this book is the voice of Leon Trotzky, the Bolshevik Minister of Foreign Affairs for Revolutionary Russia. It is expressing ideas and views which lighted him on the course of his policy toward the War, Peace and the Revolution. It throws light, therefore, on that policy; it helps to an understanding of it, if one wishes to understand. But that isn't all. The spirit that flames and casts shadows upon these pages is not only Trotzky's. It is the spirit also of the Bolsheviki; of the red left of the left wing of the revolutionary movement of New Russia. It flashed from Petrograd to Vladivostok, in the first week of the revolt; it burned all along the Russian Front before Trotzky appeared on the scene. It will smoulder long after he is gone. It is a hot Fact which has to be picked up and examined, this spirit. Whether we like it or don't, it is there; in Russia; it is elsewhere; it is everywhere to-day. It is the spirit of war; class war, but war. It is in this book.

Nor is that all.

The mind in this book-the point of view from which it starts, the views to which it points-Trotzky's mind is the international mind. We have heard before of this new intelligence; we have read books, heard speeches, witnessed acts demonstrative of thoughts and feelings which are not national, but international; not patriotic, but loyal only to the lower-class-conscious war aims of the workers of the world. The class warrior is as familiar a figure to us as the red spirit is of the red left of revolution. But the voice which utters here the spirit and the mind, not only of the Russian, but of the world revolution is the voice of one having authority.

And Trotzky, in power, has been as red as he is in this book. The minister of foreign affairs practised in Petrograd what he preached in Switzerland, where he wrote most of the chapters of his book. And he practised also what all the other great International Socialist leaders talked and wrote.

That's what makes him so hard to understand, him and his party and the Bolshevik policy. We are accustomed to the sight of Socialists and Radicals going into office and being "sobered by the responsibilities of power." French and Italian Socialists in the Liberal ministries of their countries; British Labor leaders in Parliament in England or in the governments of their Colonies; and the whole Socialist party in Germany and Austria (except Liebknecht in prison) – all are examples of the effect of power upon the International Mind. The phenomenon of compromise and surrender is so common that many radicals oppose the taking of any responsible office by any member of their parties; and some of the extremists are advocating no political action whatsoever, nothing but industrial, economic or what they call "direct action." (Our I.W.W.'s don't vote, on principle.) This is anarchism.

Leon Trotzky is not an anarchist; except in the ignorant sense of the word as used by educated people. He is a Socialist; an orthodox Marxian Socialist. But he has seen vividly the danger of political power. The body of this book was addressed originally to the German and Austrian Socialists, and it is a reasoned, but indignant reproach of them for letting their political position and their nationalistic loyalty carry them away into an undemocratic, patriotic, political policy which betrayed the weaker nations in their empires, helped break up the Second (Socialist) International and led the Socialist parties into the support of the War.

Clear upon it, Trotzky himself does not illustrate his own thesis. He not only detests intellectually the secrecy and the sordid wickedness of the "old diplomacy"; when he came as minister into possession of the archives of the Russian Foreign Office, he published the secret treaties.

That hurt. And so with the idea of a people's peace. All the democratic world had been talking ever since the war began of a peace made, not by diplomats in a private room, but by the chosen representatives of all the peoples meeting in an open congress. The Bolsheviki worked for that from the moment the Russian Revolution broke; and they labored for the Stockholm Conference while Paul Milyoukov and Alexander Kerensky were negotiating with the allied governments. When the Bolsheviki succeeded to power, Lenine and Trotzky formally authorized and officially proposed such a congress. Moreover Trotzky showed that they were willing, if they could, to force the other countries to accept the people's peace conference.

This hurt. This hurt so much that the governments united in extraordinary measures to prevent the event. And when they succeeded, and it was seen that no people's peace could be made openly and directly, Trotzky proceeded by another way to get to the same end. He opened negotiations with the Kaiser's government and allies; arranged an armistice and agreed tentatively upon terms of peace.

This act not only hurt; it stunned the world, and no wonder! It was like a declaration of war against a whole world at war. It was unbelievable. The only explanation offered was that Trotzky and Lenine were pro-German or dishonest, or both, and these things were said in high places; and they were said with conviction, too. Moreover this conviction colored, if it did not determine, the attitude the Allies took toward New Russia and the peace proposals Trotzky got from the German government. Was this assumption of the dishonesty of Trotzky the only explanation of his act?

This book shows, as I have said, that Trotzky saw things from the revolutionary, international point of view, which is not that of his judges; which is incomprehensible to them. He wrote it after the War began; he finished the main part of it before the Russian Revolution. It is his view of the War, its causes and its effects, especially upon international Socialism and "the" Revolution. These are the things he holds in his mind all through all these pages: "the" Revolution and world democracy. Also I have shown that, like the Russians generally, his mind is literal. The Russians mean what they say, exactly; and Trotzky not only means, he does what he writes. Putting these considerations together, we can make a comprehensible statement of the motive and the purpose of his policy; if we want to comprehend.

To all the other secretaries of state or of foreign affairs in the world, the Russian Revolution was an incident, an interruption of the War. To Minister Trotzky it was the other way around.

The World War was an incident, an effect, a check of "the" Revolution. Not the Russian Revolution, you understand. To Trotzky the Russian Revolution is but one, the first of that series of national revolutions which together will become the Thing he yearns for and prophesies: the World Revolution.

His peace policy therefore is a peace drive directed, not at a separate peace with the Central Powers; and not even at a general peace, but to an ending of the War in and by "the" Revolution everywhere.

Especially in Germany and Austria. He said this. The correspondent of the London Daily News cabled on January 2, right after the armistice and the agreement upon peace terms to be offered the Allies, that "Trotzky is doing his utmost to stimulate a revolution in Germany… Our only chance to defeat German designs is to publish terms (from the Allies) … to help the democratic movement in Germany."

Trotzky is not pro-German. He certainly was not when he wrote this book. He hates here both the Austrian and the German dynasties, and his ill-will toward the House of Hapsburg is so bitter that it sounds sometimes as if there were something personal about it. And there is. He shows a knowledge of and a living sympathy with the small and subject nations which Austria rules, exploits and mistreats. He blames his Austrian comrades for their allegiance to a throne which is not merely undemocratic, but "senile" and tyrannical. That he, the literal Trotzky, would turn right around and, as the Russian Minister of Foreign Affairs, do what he had so recently criticized the Austrian Socialists for doing is unlikely.

Trotzky is against all the present governments of Europe, and the "bourgeois system" everywhere in the world. He isn't pro-Allies; he isn't even pro-Russian. He isn't a patriot at all. He is for a class, the proletariat, the working people of all countries, and he is for his class only to get rid of classes and get down or up to-humanity. And so with his people.

The Russians have listened to the Socialist propaganda for generations now. They have learned the chief lessons it has taught: liberty, land, industrial democracy and the class-war the world over. This War was not their war; it was the Czar's war; a war of the governments in the interest of their enemies, the capitalists of their several countries, who, as Trotzky says, were forcing their states to fight for the right to exploit other and smaller peoples. So when they overthrew the Czar, the Russians wanted to drop his war and go into their own, the class war. Kerensky held them at the front in the name of "the" Revolution; he would get peace for them by arrangement with the allies. He didn't; he couldn't; he was dismissed by them. Not by the Bolsheviki, but by the Russian people who know the three or four things they want: land and liberty at home; the Revolution and Democracy for all the world.

I heard a radical assert one day that that was the reason Trotzky could be such an exception to the rule about radicals in power. He came to the head of the Russian Revolution when his ideas were the actual demands of the Russian people and that it was not his strength of character, but the force of a democratic public opinion in mob power, which made him stick to his philosophy and carry out his theories and promises. I find upon inquiry here in New York that while he was living and working as a journalist on the East Side, he left one paper after another because he could not conform, to their editorial policies and would not compromise. He was "stiff-necked," "obstinate," "unreasonable." In other, kinder words, Trotzky is a strong man, with a definite mind and a purpose of his own, which he has the will and the nerve to pursue.

Also, however, Trotzky is a strong man who is ruled by and represents a very simple-minded people who are acting like him, literally upon the theory that the people govern now, in Russia; the common people; and that, since they don't like the War of the Czar, the Kaiser, the Kings and the Emperors, their government should make peace with the peoples of the world, a democratic peace against imperialism and capitalism and the state everywhere, for the establishment in its stead of a free, world-wide democracy.

That may be the true explanation of Trotzky's Bolshevik peace policy in the world crisis of the World War. That is the explanation which is suggested by this book.

"Written in extreme haste," he says at the close of his preface, "under conditions far from favorable to systematic work … the entire book, from the first page to the last, was written with the idea of the New International constantly in mind-the New International which must rise out of the present world cataclysm, the International of the last conflict and the final victory."

LINCOLN STEFFENS.

New York, January 4th, 1918

AUTHOR'S PREFACE

The forces of production which capitalism has evolved have outgrown the limits of nation and state. The national state, the present political form, is too narrow for the exploitation of these productive forces. The natural tendency of our economic system, therefore, is to seek to break through the state boundaries. The whole globe, the land and the sea, the surface as well as the interior, has become one economic workshop, the different parts of which are inseparably connected with each other. This work was accomplished by capitalism. But in accomplishing it the capitalist states were led to struggle for the subjection of the world-embracing economic system to the profit interests of the bourgeoisie of each country. What the politics of imperialism has demonstrated more than anything else is that the old national state that was created in the revolutions and the wars of 1789-1815, 1848-1859, 1864-1866, and 1870 has outlived itself, and is now an intolerable hindrance to economic development.

The present War is at bottom a revolt of the forces of production against the political form of nation and state. It means the collapse of the national state as an independent economic unit.

The nation must continue to exist as a cultural, ideologic and psychological fact, but its economic foundation has been pulled from under its feet. All talk of the present bloody clash being a work of national defense is either hypocrisy or blindness. On the contrary, the real, objective significance of the war is the breakdown of the present national economic centres, and the substitution of a world economy in its stead. But the way the governments propose to solve this problem of imperialism is not through the intelligent, organized coöperation of all of humanity's producers, but through the exploitation of the world's economic system by the capitalist class of the victorious country; which country is by this War to be transformed from a great power into the world power.

The War proclaims the downfall of the national state. Yet at the same time it proclaims the downfall of the capitalist system of economy. By means of the national state capitalism has revolutionized the whole economic system of the world. It has divided the whole earth among the oligarchies of the great powers, around which were grouped the satellites, the small nations, who lived off the rivalry between the great ones. The future development of world economy on the capitalistic basis means a ceaseless struggle for new and ever new fields of capitalist exploitation, which must be obtained from one and the same source, the earth. The economic rivalry under the banner of militarism is accompanied by robbery and destruction which violate the elementary principles of human economy. World production revolts not only against the confusion produced by national and state divisions but also against the capitalist economic organization, which has now turned into barbarous disorganization and chaos.

The War of 1914 is the most colossal breakdown in history of an economic system destroyed by its own inherent contradictions.

All the historical forces whose task it has been to guide the bourgeois society, to speak in its name and to exploit it, have declared their historical bankruptcy by the War. They defended capitalism as a system of human civilization, and the catastrophe born out of that system is primarily their catastrophe. The first wave of events raised the national governments and armies to unprecedented heights never attained before. For the moment the nations rallied around them. But the more terrible will be the crash of the governments when the people, deafened by the thunder of the cannon, realize the meaning of the events now taking place in all their truth and frightfulness.

The revolutionary reaction of the masses will be all the more powerful the more prodigious the cataclysm which history is now bringing upon them.

Capitalism has created the material conditions of a new Socialist economic system. Imperialism has led the capitalist nations into historic chaos. The War of 1914 shows the way out of this chaos by violently urging the proletariat on to the path of Revolution.

For the economic backward countries of Europe the War brings to the fore problems of a far earlier historic origin-problems of democracy and national unity. This is in a large measure the case with the peoples of Russia, Austria-Hungary and the Balkan Peninsula. But these historically belated questions, which were bequeathed to the present epoch as a heritage from the past, do not alter the fundamental character of the events. It is not the national aspirations of the Serbs, Poles, Roumanians or Finns that has mobilized twenty-five million soldiers and placed them in the battlefields, but the imperialistic interests of the bourgeoisie of the Great Powers. It is imperialism that has upset completely the European status quo, maintained for forty-five years, and raised again the old questions which the bourgeois revolution proved itself powerless to solve.

Yet in the present epoch it is quite impossible to treat these questions in and by themselves. They are utterly devoid of an independent character. The creation of normal relations of national life and economic development on the Balkan Peninsula is unthinkable if Czarism and Austria-Hungary are preserved. Czarism is now the indispensable military reservoir for the financial imperialism of France and the conservative colonial power of England. Austria-Hungary is the mainstay of Germany's imperialism. Issuing from the private family clashes between the national Servian terrorists and the Hapsburg political police, the War very quickly revealed its true fundamental character-a struggle of life and death between Germany and England. While the simpletons and hypocrites prate of the defense of national freedom and independence, the German-English War is really being waged for the freedom of the imperialistic exploitation of the peoples of India and Egypt on the one hand, and for the imperialistic division of the peoples of the earth on the other.

Germany began its capitalistic development on a national basis with the destruction of the continental hegemony of France in the year 1870-1871. Now that the development of German industry on a national foundation has transformed Germany into the first capitalistic power of the world, she finds herself colliding with the hegemony of England in her further course of development. The complete and unlimited domination of the European continent seems to Germany the indispensable prerequisite of the overthrow of her world enemy. The first thing, therefore, that imperialistic Germany writes in her programme is the creation of a Middle European League of Nations. Germany, Austria-Hungary, the Balkan Peninsula and Turkey, Holland, the Scandinavian countries, Switzerland, Italy, and, if possible, enfeebled France and Spain and Portugal, are to make one economic and military whole, a Great Germany under the hegemony of the present German state.

This programme, which has been thoroughly elaborated by the economists, political students, jurists and diplomats of German imperialism and translated into reality by its strategists, is the most striking proof and most eloquent expression of the fact that capitalism has expanded beyond the limits of the national state and feels intolerably cramped within its boundaries. The national Great Power must go and in its place must step the imperialistic World Power.

In these historical circumstances the working class, the proletariat, can have no interest in defending the outlived and antiquated national "fatherland," which has become the main obstacle to economic development. The task of the proletariat is to create a far more powerful fatherland, with far greater power of resistance-the republican United States of Europe, as the foundation of the United States of the World.

The only way in which the proletariat can meet the imperialistic perplexity of capitalism is by opposing to it as a practical programme of the day the Socialist organization of world economy.

War is the method by which capitalism, at the climax of its development, seeks to solve its insoluble contradictions. To this method the proletariat must oppose its own method, the method of the Social Revolution.

The Balkan question and the question of the overthrow of Czarism, propounded to us by the Europe of yesterday, can be solved only in a revolutionary way, in connection with the problem of the United Europe of to-morrow. The immediate, urgent task of the Russian Social Democracy, to which the author belongs, is the fight against Czarism. What Czarism primarily seeks in Austria-Hungary and the Balkans is a market for its political methods of plunder, robbery and acts of violence. The Russian bourgeoisie all the way up to its radical intellectuals has become completely demoralized by the tremendous growth of industry in the last five years, and it has entered into a bloody league with the dynasty, which had to secure to the impatient Russian capitalists their part of the world's booty by new land robberies. While Czarism stormed and devastated Galicia, and deprived it even of the rags and tatters of liberty granted to it by the Hapsburgs, while it dismembered unhappy Persia, and from the corner of the Bosporus strove to throw the noose around the neck of the Balkan peoples, it left to the liberalism which it despised the task of concealing its robbery by sickening declamations over the defense of Belgium and France. The year 1914 spells the complete bankruptcy of Russian liberalism, and makes the Russian proletariat the sole champion of the war of liberation. It makes the Russian Revolution definitely an integral part of the Social Revolution of the European proletariat.

In our war against Czarism, in which we have never known a "national" truce, we have never looked for help from Hapsburg or Hohenzollern militarism, and we are not looking for it now. We have preserved a sufficiently clear revolutionary vision to know that the idea of destroying Czarism was utterly repugnant to German imperialism. Czarism has been its best ally on the Eastern border. It is united to it by close ties of social structure and historical aims. Yet even if it were otherwise, even if it could be assumed that, in obedience to the logic of military operations, it would deal a destructive blow to Czarism, in defiance of the logic of its own political interests-even in such a highly improbable case we should refuse to regard the Hohenzollerns not only as an objective but as a subjective ally. The fate of the Russian Revolution is so inseparably bound up with the fate of European Socialism, and we Russian Socialists stand so firmly on the ground of internationalism, that we cannot, we must not for a moment, entertain the idea of purchasing the doubtful liberation of Russia by the certain destruction of the liberty of Belgium and France, and-what is more important still-thereby inoculating the German and Austrian proletariat with the virus of imperialism.

We are united by many ties to the German Social Democracy. We have all gone through the German Socialist school, and learned lessons from its successes as well as from its failures. The German Social Democracy was to us not only a party of the International. It was the Party par excellence. We have always preserved and fortified the fraternal bond that united us with the Austrian Social Democracy. On the other hand, we have always taken pride in the fact that we have made our modest contribution towards winning suffrage in Austria and arousing revolutionary tendencies in the German working class. It cost more than one drop of blood to do it. We have unhesitatingly accepted moral and material support from our older brother who fought for the same ends as we on the other side of our Western border.

Yet it is just because of this respect for the past, and still more out of respect for the future, which ought to unite the working class of Russia with the working classes of Germany and Austria, that we indignantly reject the "liberating" aid which German imperialism offers us in a Krupp munition box, with the blessing, alas! of German Socialism. And we hope that the indignant protest of Russian Socialism will be loud enough to be heard in Berlin and in Vienna.

The collapse of the Second International is a tragic fact, and it were blindness or cowardice to close one's eyes to it. The position taken by the French and by the larger part of English Socialism is as much a part of this breakdown as the position of the German and Austrian Social Democracy. If the present work addresses itself chiefly to the German Social Democracy it is only because the German party was the strongest, most influential, and in principle the most basic member of the Socialist world. Its historic capitulation reveals most clearly the causes of the downfall of the Second International. At first glance it may appear that the social revolutionary prospects of the future are wholly deceptive. The insolvency of the old Socialist parties has become catastrophically apparent. Why should we have faith in the future of the Socialist movement? Such skepticism, though natural, nevertheless leads to quite an erroneous conclusion. It leaves out of account the good will of history, just as we have often been too prone to ignore its ill will, which has now so cruelly shown itself in the fate that has overcome the International.