Lecture three: The origins of Bolshevism and What Is To Be Done?
Part 6
By David North
12 September 2005
This is the sixth part of the lecture “The Origins of Bolshevism and What Is To Be Done?” delivered by World Socialist Web Site Editorial Board Chairman David North at the Socialist Equality Party/WSWS summer school held August 14 to August 20, 2005 in Ann Arbor, Michigan. The lecture is being posted in seven installments. Parts 1, 2, 3 , 4 and 5 were posted September 6-10.
This is the third lecture that was given at the school. The first, entitled “The Russian Revolution and the unresolved historical problems of the 20th century” was posted in four parts, from August 29 to September 1. The second, entitled “Marxism versus revisionism on the eve of the twentieth century,” was posted in three parts on September 2, 4 and 5. These lectures were also authored by David North.
Science, society and the working classThis bring us to the central theoretical and philosophical issue that underlies not only Lenin’s conception of the role of the party, but the whole Marxist project. If, as Harding maintains, the perceptions and opinions generated in the minds of workers on the basis of their immediate experience are no less valid and legitimate than knowledge developed on the basis of an insight into the laws of social development, then workers have no need for a political party that strives to bring their practice into alignment with the law-governed tendencies disclosed by science. Let me point out that one can, based on Harding’s arguments, deny that there is any need for science in any form. Science proceeds from the distinction between reality as it manifests itself in immediate sense perception, and reality as it emerges through a complex and protracted process of analysis and theoretical abstraction.
The essential question with which we are confronted is: Can objective social reality—assuming the acceptance of the existence of such a reality (which for academics is a big if)—be understood by the individual workers, or by the working class as a whole—on the basis of immediate experience? This is a question to which Lenin devoted an extraordinary amount of study, especially when he was engaged, several years later, in the writing of the theoretical tract Materialism and Empirio-Criticism. Lenin wrote: “In all social formations of any complexity—and in the capitalist social formation in particular—people in their intercourse are not conscious of what kind of social relations are being formed, in accordance with what laws they develop, etc. For instance, a peasant when he sells his grain enters into ‘intercourse’ with the world producers of grain in the world market, but he is not conscious of it; nor is he conscious of what kind of social relations are formed on the basis of exchange. Social consciousness reflects social being—that is Marx’s teaching. A reflection may be an approximately true copy of the reflected, but to speak of identity is absurd.”[24]
“... Every individual producer in the world economic system realizes that he is introducing this or that change into the technique of production; every owner realizes that he exchanges certain products for others; but these producers and these owners do not realize that in doing so they are thereby changing social being. The sum-total of these changes in all their ramifications in the capitalist world economy could not be grasped even by seventy Marxes. The most important thing is that the objective logic of these changes and of their historical development has in its chief and basic features been disclosed—objective, not in the sense that a society of conscious beings, of people, could exist and develop independently of the existence of conscious beings (and it is only such trifles that Bogdanov stresses by his ‘theory’), but in the sense that social being is independent of the social consciousness of people. The fact that you live and conduct your business, beget children, produce products and exchange them, gives rise to an objectively necessary chain of development, which is independent of your social consciousness, and is never grasped by the latter completely. The highest task of humanity is to comprehend this objective logic of economic evolution (the evolution of social life) in its general and fundamental features, so that it may be possible to adapt to it one’s social consciousness and the consciousness of the advanced classes of all capitalist countries in as definite, clear and critical fashion as possible.”[25]
When people go to work, to what extent are they aware of the vast network of global economic interconnections of which their own job is a minute element? One can reasonably assume that even the most intelligent worker would have only the vaguest sense of the relationship of his job, or his company, to the immensely complex processes of modern transnational production and exchange of goods and services. Nor is the individual worker in a position to penetrate the mysteries of international capitalist finance, the role of global hedge funds, and the secret and often impenetrable ways (even to experts in the field) that tens of billions of dollars in financial assets are moved across international borders every day. The realities of modern capitalist production, trade and finance are so complex that corporate and political leaders are dependent upon the analyses and advice of major academic institutions, which, more often than not, are divided among themselves as to the meaning of data at their disposal.
But the problem of class consciousness goes beyond the obvious difficulty of assimilating and mastering the complex phenomena of modern economic life. At a more basic and essential level, the precise nature of the social relationship between an individual worker and his employer, let alone between the entire working class and the bourgeoisie, is not and cannot be grasped at the level of sense perception and immediate experience.
Even a worker who is convinced that he or she is being exploited cannot, on the basis of his or her own bitter personal experience, perceive the underlying socio-economic mechanism of that exploitation. Moreover, the concept of exploitation is not one that is easily understood, let alone derived directly from the instinctive sense that one is not being paid enough. The worker who fills out an application form upon applying for a job does not perceive that she is offering to sell her labor power, or that the unique quality of that labor power is its capacity to produce a sum of value greater than the price (the wage) at which it has been purchased; and that profit is derived from this differential between the cost of labor power and the value that it creates.
Nor is a worker aware that when he purchases a commodity for a definite sum of money, the essence of that exchange is a relation not between things (a coat or some other commodity for a definite amount of money) but between people. Indeed, he does not understand the nature of money, how it emerged historically as the expression of the value form, and how it serves to mask, in a society in which the production and exchange of commodities have been universalized, the underlying social relations of capitalist society.
What I have just been speaking about might serve as a general introduction to what might be considered the theoretical-epistemological foundation of Marx’s most important work, Capital. In the concluding section of the critical chapter one of volume one, Marx introduces his theory of commodity fetishism, which explains the objective source of the mystification of social relations within capitalist society—that is, the reason why in this particular economic system social relations between people necessarily appear as relations between things. It is not, and cannot be apparent to workers, on the basis of sense perception and immediate experience, that any given commodity’s value is the crystallized expression of the sum of human labor expended in its production. The discovery of the objective essence of the value form represented a historical milestone in scientific thought. Without this discovery, neither the objective socio-economic foundations of the class struggle nor their revolutionary implications could have been understood.
However the worker may dislike the social consequences of the system in which he lives, he is not in a position to grasp, on the basis of immediate experience, either its origins, its internal contradictions or the historically-limited character of its existence. The understanding of the contradictions of the capitalist mode of production, of the exploitative relationship between capital and wage-labor, of the inevitability of class struggle and its revolutionary consequences, arose on the basis of real scientific work, with which the name of Marx will be forever linked. The knowledge obtained through this science, and the method of analysis involved in the achievement and extension of this knowledge, must be introduced into the working class. That is the task of the revolutionary party.
If Lenin was an élitist, then the same label must be affixed to all those have fought under the banner of scientific truth against innumerable forms of obscurantism. Did not Thomas Jefferson write that he had sworn eternal opposition to every form of ignorance and tyranny over the minds of men? The charge of élitism should be leveled against those who denigrate and oppose the political and cultural enlightenment of the working class, and thereby leave it at the mercy of its exploiters.
Finally, let us deal with the charge that Lenin’s insistence on the necessity of a struggle against the forms of working class consciousness generated spontaneously within capitalist society and his hostility to vulgar public opinion as it takes shape under the bombardment of the propaganda organs of the mass media was “undemocratic,” even “totalitarian.” Underlying this accusation is a form of social bitterness, deeply embedded in class interests and social prejudices, evoked by the effort of the socialist movement to create a different, non-bourgeois form of public opinion, in which the real political and historical interests of the working class find expression.
There is no more profoundly democratic project than that expressed in the effort of the Marxist movement to develop the class consciousness of the working class. Lenin did not “impose” his scientifically-grounded program on the working class. Rather, all his political work over more than a quarter-century prior to the events of 1917 sought to raise the social thought of the advanced sections of the Russian working class to the level of science. And in that he and the Bolshevik Party succeeded. In the achievement of this task Lenin represented, as John Reed noted, “A strange popular leader—a leader purely by virtue of intellect... with the power of explaining profound ideas in simple terms, of analyzing a concrete situation. And combined with shrewdness, the greatest intellectual audacity.” [26]
It was not Lenin who first proclaimed the necessity of bringing socialist consciousness into the working class. His denunciations of the economists’ glorification of the ‘spontaneous element’ were certainly informed by a profound reading of Marx’s Capital and an understanding of the manner in which capitalism, as a system of production relations established among people, conceals the real socially-rooted mechanisms of exploitation. Lenin’s originality as a political thinker found expression not in his insistence upon the need to introduce consciousness into the working class—this was widely accepted by Marxists throughout Europe—but in the consistency and persistence with which he applied this precept and in the far-reaching political and organizational conclusions he drew from it.
To be continued
Notes:
[24] Collected Works, Volume 14 (Progress Publishers, 1977), p. 323 (italics in the original).
[25] Ibid, p. 325 (italics in the original).
[26] Ten Days That Shook the World (Penguin, 1977), p. 128.
See Also:
Socialist Equality Party and WSWS hold summer school in US
[29 August 2005]
Lecture one: The Russian Revolution and the unresolved historical problems of the 20th century
Part 1 Part 2 Part 3 Part 4
Lecture two: Marxism versus revisionism on the eve of the twentieth century
Part 1 Part 2 Part 3
Lecture Three: The origins of Bolshevism and What Is To Be Done?
Part 1 Part 2 Part 3Part 4 Part 5 Part 7
