Chapter I - Introductory

Submitted by libcom on April 4, 2005

Chapter I

I am a passionate seeker after Truth and a not less passionate enemy of the malignant fictions used by the "Party of Order", the official representatives of all turpitudes, religious, metaphysical, political, judicial, economic, and social, present and past, to brutalise and enslave the world; I am a fanatical lover of Liberty; considering it as the only medium in which can develop intelligence, dignity, and the happiness of man; not official "Liberty", licensed, measured and regulated by the State, a falsehood representing the privileges of a few resting on the slavery of everybody else; not the individual liberty, selfish, mean, and fictitious advanced by the school of Rousseau and all other schools of bourgeois Liberalism, which considers the rights of the individual as limited by the rights of the State, and therefore necessarily results in the reduction of the rights of the individual to zero.

No, I mean the only liberty which is truly worthy of the name, the liberty which consists in the full development of all the material, intellectual and moral powers which are to be found as faculties latent in everybody, the liberty which recognises no other restrictions than those which are traced for us by the laws of our own nature; so that properly speaking there are no restrictions, since these laws are not imposed on us by some outside legislator, beside us or above us; they are immanent in us, inherent, constituting the very basis of our being, material as well as intellectual and moral; instead, therefore, of finding them a limit, we must consider them as the real conditions and effective reason for our liberty.

I mean that liberty of each individual which, far from halting as at a boundary before the liberty of others, finds there its confirmation and its extension to infinity; the illimitable liberty of each through the liberty of all, liberty by solidarity, liberty in equality; liberty triumphing over brute force and the principle of authority which was never anything but the idealised expression of that force, liberty which, after having overthrown all heavenly and earthly idols, will found and organise a new world, that of human solidarity, on the ruins of all Churches and all States.

I am a convinced upholder of economic and social equality, because I know that, without that equality, liberty, justice, human dignity, morality, and the well-being of individuals as well as the prosperity of nations will never be anything else than so many lies. But as upholder in all circumstances of liberty, that first condition of humanity, I think that liberty must establish itself in the world by the spontaneous organisation of labour and of collective ownership by productive associations freely organised and federalised in districts, and by the equally spontaneous federation of districts, but not by the supreme and tutelary action of the State.

There is the point which principally divides the Revolutionary Socialists or Collectivists from the Authoritarian Communists, who are upholders of the absolute initiative of the State. Their goal is the same; each party desires equally the creation of a new social order founded only on the organisation of collective labour, inevitably imposed on each and everyone by the very force of things, equal economic conditions for all, and the collective appropriation of the instruments of labour. Only the Communists imagine that they will be able to get there by the development and organisation of the political power of the working-classes, and principally of the proletariat of the towns, by the help of the bourgeois Radicalism, whilst the Revolutionary Socialists, enemies of all equivocal combinations and alliances, think on the contrary that they cannot reach this goal except by the development and organisation, not of the political but of the social and consequently anti-political power of the working masses of town and country alike, including all favourably disposed persons of the upper classes, who, breaking completely with their past, would be willing to join them and fully accept their programme.

Hence, two different methods. The Communists believe they must organise the workers' forces to take possession of the political power of the State. The Revolutionary Socialists organise with a view to the destruction, or if you prefer a politer word, the liquidation of the State. The Communists are the upholders of the principle and practice of, authority, the Revolutionary Socialists have confidence only in liberty. Both equally supporters of that science which must kill superstition and replace faith, the former would wish to impose it; the latter will exert themselves to propagate it so that groups of human beings, convinced, will organise themselves and will federate spontaneously, freely, from below upwards, by their own movement and conformably to their real interests, but never after a plan traced in advance and imposed on the "ignorant masses" by some superior intellects.

The Revolutionary Socialists think that there is much more practical sense and spirit in the instinctive aspirations and in the real needs of the masses of the people than in the profound intellect of all these learned men and tutors of humanity who, after so many efforts have failed to make it happy, still presume to add their efforts. The Revolutionary Socialists think, on the contrary, that the human race has let itself long enough, too long, be governed, and that the source of its misfortunes does not lie in such or such form of government but in the very principle and fact of government, of whatever type it may be. It is, in fine, the contradiction already become historic, which exists between the Communism scientifically developed by the German school[1] and accepted in part by the American and English Socialists on the one hand, and the Proudhonism largely developed and pushed to its last consequences, on the other hand, which is accepted by the proletariat of the Latin countries.

It has equally been accepted and will continue to be still more accepted by the essentially anti-political sentiment of the Slav peoples.