Terrorism and Communism

The doctrine of formal democracy is not scientific Socialism, but the theory of so-called natural law. The essence of the latter consists in the recognition of eternal and unchanging standards of law, which among different peoples and at different periods find a different, more or less limited and distorted expression. The natural law of the latest history – i.e., as it emerged from the Middle Ages – included first of all a protest against class privileges, the abuse of despotic legislation, and the other “artificial” products of feudal positive law. The theoreticians of the, as yet, weak Third Estate expressed its class interests in a few ideal standards, which later on developed into the teaching of democracy, acquiring at the same time an individualist character. The individual is absolute; all persons have the right of expressing their thoughts in speech and print; every man must enjoy equal electoral rights. As a battle cry against feudalism, the demand for democracy had a progressive character. As time went on, however, the metaphysics of natural law (the theory of formal democracy) began to show its reactionary side – the establishment of an ideal standard to control the real demands of the laboring masses and the revolutionary parties.

If we look back to the historical sequence of world concepts, the theory of natural law will prove to be a paraphrase of Christian spiritualism freed from its crude mysticism. The Gospels proclaimed to the slave that he had just the same soul as the slave-owner, and in this way established the equality of all men before the heavenly tribunal. In reality, the slave remained a slave, and obedience became for him a religious duty. In the teaching of Christianity, the slave found an expression for his own ignorant protest against his degraded condition. Side by side with the protest was also the consolation. Christianity told him:– “You have an immortal soul, although you resemble a pack-horse.” Here sounded the note of indignation. But the same Christianity said:– “Although you are like a pack-horse, yet your immortal soul has in store for it an eternal reward.” Here is the voice of consolation. These two notes were found in historical Christianity in different proportions at different periods and amongst different classes. But as a whole, Christianity, like all other religions, became a method of deadening the consciousness of the oppressed masses.

Natural law, which developed into the theory of democracy, said to the worker: “all men are equal before the law, independently of their origin, their property, and their position; every man has an equal right in determining the fate of the people.” This ideal criterion revolutionized the consciousness of the masses in so far as it was a condemnation of absolutism, aristocratic privileges, and the property qualification. But the longer it went on, the more if sent the consciousness to sleep, legalizing poverty, slavery and degradation: for how could one revolt against slavery when every man has an equal right in determining the fate of the nation?

Rothschild, who has coined the blood and tears of the world into the gold napoleons of his income, has one vote at the parliamentary elections. The ignorant tiller of the soil who cannot sign his name, sleeps all his life without taking his clothes off, and wanders through society like an underground mole, plays his part, however, as a trustee of the nation’s sovereignty, and is equal to Rothschild in the courts and at the elections. In the real conditions of life, in the economic process, in social relations, in their way of life, people became more and more unequal; dazzling luxury was accumulated at one pole, poverty and hopelessness at the other. But in the sphere of the legal edifice of the State, these glaring contradictions disappeared, and there penetrated thither only unsubstantial legal shadows. The landlord, the laborer, the capitalist, the proletarian, the minister, the bootblack – all are equal as “citizens” and as “legislators.” The mystic equality of Christianity has taken one step down from the heavens in the shape of the “natural,” “legal” equality of democracy. But it has not yet reached earth, where lie the economic foundations of society. For the ignorant day-laborer, who all his life remains a beast of burden in the service of the bourgeoisie, the ideal right to influence the fate of the nations by means of the parliamentary elections remained little more real than the palace which he was promised in the kingdom of heaven.