The State and Revolution. Vladimir Ilyich Lenin

stronger:

      “It [the public power] grows stronger, however, in proportion as class antagonisms within the state become more acute, and as adjacent states become larger and more populous. We have only to look at our present-day Europe, where class struggle and rivalry in conquest have tuned up the public power to such a pitch that it threatens to swallow the whole of society and even the state."

      This was written not later than the early nineties of the last century, Engel's last preface being dated June 16, 1891. The turn towards imperialism — meaning the complete domination of the trusts, the omnipotence of the big banks, a grand-scale colonial policy, and so forth — was only just beginning in France, and was even weaker in North America and in Germany. Since then “rivalry in conquest” has taken a gigantic stride, all the more because by the beginning of the second decade of the 20th century the world had been completely divided up among these “rivals in conquest", i.e., among the predatory Great Powers. Since then, military and naval armaments have grown fantastically and the predatory war of 1914-17 for the domination of the world by Britain or Germany, for the division of the spoils, has brought the “swallowing” of all the forces of society by the rapacious state power close to complete catastrophe.

      Engels' could, as early as 1891, point to “rivalry in conquest" as one of the most important distinguishing features of the foreign policy of the Great Powers, while the social-chauvinist scoundrels have ever since 1914, when this rivalry, many time intensified, gave rise to an imperialist war, been covering up the defence of the predatory interests of “their own" bourgeoisie with phrases about “defence of the fatherland", “defence of the republic and the revolution", etc.!

       3. The State: an Instrument for the Exploitation of the Oppressed Class

      The maintenance of the special public power standing above society requires taxes and state loans.

      “Having pubic power and the right to levy taxes,” Engels writes, “the officials now stand, as organs of society, above society. The free, voluntary respect that was accorded to the organs of the gentile [clan] constitution does not satisfy them, even if they could gain it....” Special laws are enacted proclaiming the sanctity and immunity of the officials. “The shabbiest police servant” has more “authority” than the representative of the clan, but even the head of the military power of a civilized state may well envy the elder of a clan the “unrestrained respect” of society.

      The question of the privileged position of the officials as organs of 3. The State: an Instrument for the Exploitation of the Oppressed Class state power is raised here. The main point indicated is: what is it that places them above society? We shall see how this theoretical question was answered in practice by the Paris Commune in 1871 and how it was obscured from a reactionary standpoint by kautsky in 1912.

      “Because the state arose from the need to hold class antagonisms in check, but because it arose, at the same time, in the midst of the conflict of these classes, it is, as a rule, the state of the most powerful, economically dominant class, which, through the medium of the state, becomes also the politically dominant class, and thus acquires new means of holding down and exploiting the oppressed class....” The ancient and feudal states were organs for the exploitation of the slaves and serfs; likewise, “the modern representative state is an instrument of exploitation of wage-labor by capital. By way of exception, however, periods occur in which the warring classes balance each other so nearly that the state power as ostensible mediator acquires, for the moment, a certain degree of independence of both....” Such were the absolute monarchies of the 17th and 18th centuries, the Bonapartism of the First and Second Empires in France, and the Bismarck regime in Germany.

      Such, we may add, is the Kerensky government in republican Russia since it began to persecute the revolutionary proletariat, at a moment when, owing to the leadership of the petty-bourgeois democrats, the Soviets have already become impotent, while the bourgeoisie are not yet strong enough simply to disperse them.

      In a democratic republic, Engels continues, “wealth exercises its power indirectly, but all the more surely", first, by means of the “direct corruption of officials” (America); secondly, by means of an “alliance of the government and the Stock Exchange" (France and America).

      At present, imperialism and the domination of the banks have “developed” into an exceptional art both these methods of upholding and giving effect to the omnipotence of wealth in democratic republics of all descriptions. Since, for instance, in the very first months of the Russian democratic republic, one might say during the honeymoon of the “socialist” S.R.s and Mensheviks joined in wedlock to the bourgeoisie, in the coalition government. Mr. Palchinsky obstructed every measure intended for curbing the capitalists and their marauding practices, their plundering of the state by means of war contracts; and since later on Mr. Palchinsky, upon resigning from the Cabinet (and being, of course, replaced by another quite similar Palchinsky), was “rewarded” by the capitalists with a lucrative job with a salary of 120,000 rubles per annum — what would you call that? Direct or indirect bribery? An alliance of the government and the syndicates, or “merely” friendly relations? What role do the Chernovs, Tseretelis, Avksentyevs and Skobelevs play? Are they the “direct” or only the indirect allies of the millionaire treasury-looters?

      Another reason why the omnipotence of “wealth” is more certain in a democratic republic is that it does not depend on defects in the political machinery or on the faulty political shell of capitalism. A democratic republic is the best possible political shell for capitalism, and, therefore, once capital has gained possession of this very best shell (through the Palchinskys, Chernovs, Tseretelis and Co.), it establishes its power so securely, so firmly, that no change of persons, institutions or parties in the bourgeois-democratic republic can shake it.

      We must also note that Engels is most explicit in calling universal suffrage as well an instrument of bourgeois rule. Universal suffrage, he says, obviously taking account of the long experience of German Social-Democracy, is

      “the gauge of the maturity of the working class. It cannot and never will be anything more in the present-day state."

      The petty-bourgeois democrats, such as our Socialist-Revolutionaries and Mensheviks, and also their twin brothers, all the social-chauvinists and opportunists of Western Europe, expect just this “more” from universal suffrage. They themselves share, and instil into the minds of the people, the false notion that universal suffrage “in the present-day state" is really capable of revealing the will of the majority of the working people and of securing its realization.

      Here, we can only indicate this false notion, only point out that Engels' perfectly clear statement is distorted at every step in the propaganda and agitation of the “official” (i.e., opportunist) socialist parties. A detailed exposure of the utter falsity of this notion which engels brushes aside here is given in our further account of the views of Marx and Engels on the “present-day” state.

      Engels gives a general summary of his views in the most popular of his works in the following words:

      “The state, then, has not existed from all eternity. There have been societies that did without it, that had no idea of the state and state power. At a certain stage of economic development, which was necessarily bound up with the split of society into classes, the state became a necessity owing to this split. We are now rapidly approaching a stage in the development of production at which the existence of these classes not only will have ceased to be a necessity, but will become a positive hindrance to production. They will fall as they arose at an earlier stage. Along with them the state will inevitably fall. Society, which will reorganize production on the basis of a free and equal association of the producers, will put the whole machinery of state where it will then belong: into a museum of antiquities, by the side of the spinning-wheel and the bronze axe."

      We do not often come across this passage in the propaganda and agitation literature of the present-day Social-Democrats. Even when we do come across it, it is mostly quoted in the same manner as one bows before an icon, i.e., it is done to show official respect for Engels, and no attempt is made to gauge the breadth and depth of the revolution that this relegating of “the whole machinery of state to a museum of antiquities” implies. In