Nationalism and Culture (41 page)
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Authors: Rudolf Rocker
Tags: #General, #History, #Sociology, #Social Science, #Political Science, #Political Ideologies, #Culture, #Multicultural Education, #Nationalism and nationality, #Education, #Nationalism, #Nationalism & Patriotism
Hence, neither romanticism nor its immediate practical result, the newly created national movement leading to the wars of liberation, could give Germany new spiritual outlooks for the free development of her tribes and peoples. On the contrary, the state-philosophical concepts of the romantic school only served reaction as a moral justification, while the absurd super-Germanism of German youth estranged all other peoples. And the strange thing happened that many of the advocates of the German national idea never realized that they owed their apparent liberation not to their German exclusiveness, but to those very "foreign iiifluences" against which their "Germanism" fought with such Berserker rage. Neither Jahn's "acorn-eating Germanism" with its enthusiasm for the primitive forest nor Arndt's romantic dreams of a new German order of knighthood on the western front, nor the nostalgic call of the imperial herald, Schenkendorf, for a glorious return of the old empire, could have brought about Napoleon's downfall. It was the effect of foreign ideas and institutions taken over from abroad which accomplished this miracle. To shake off the foreign rule Germany had to accept at least a part of the ideas which the French revolution had called into life. The very fact that it was a "people's war" before which Napoleon's power bled to death proves how deeply democratic ideas had already penetrated into Germany j for at the root of all national exaltation lies consciously or unconsciously a democratic thought. It was this form of warfare which had enabled France to maintain itself against the whole of Europe. Hence the German princes, and more especially Austria, were almost to the last the bitterest opponents of a national uprising, behind which they saw the hydra of revolution lurk-
ing. They even feared with Gentz "that the national war of liberation might easily change into a liberating war." The establishment of the militia, indeed the whole army organization instituted by Scharnhorst in Prussia, was after the French pattern. But for this the French would still have been equal to their opponents even after the frightful catastrophe in Russia.
The idea of national education which had been brought so prominently into the foreground by Fichte, the universal military service, the legal compulsion which obligated the citizen to accept a definite office or perform definite duties as demanded by the state, and much else, were likewise taken over from the democratic teachings of the great revolution. German patriotism accepted this foreign intellectual property believing it to be of original German manufacture. This happened to Jahn, who wished to cleanse the German language with an iron broom of all foreign elements and never noticed that in the formation of the "original German" word "turnen" a Latin root is used.
The German unification movements of 1813 and 1848-49 were wrecked in both instances because of the treason of the German princes j but when the unification of the empire was brought about in 1871 by a Prussian junker the sober reality looked quite different from the brilliant dream that had once been dreamed. This was not the "return of the old empire" which had so stirred the yearnings of the romantics. Compared to that empire Bismarck's creation was but "as a Berlin barracks is to a Gothic cathedral"—as the South German federalist, Frantz, dramatically declared. Just as little was it like the liberal conceptions of a free Germany which was to lead the European family of nations in spiritual culture—as Hoffmann von Fallersleben and the pioneer fighters for German unity of 1848 had once prophesied. No, this misshapen political brat, got by a Prussian junker, was nothing more than a greater Prussia come to power, which had changed Germany into a gigantic barracks and with its insane militarism and its definite aims of world political power now assumed the same fateful role which Bonaparte had up to that time played in Europe. The very fact that it was just Prussia, the most reactionary and in its cultural history the most backward country, which assumed the leadership of all German peoples, left no doubt as to what would result from such a "creation." This was felt keenly by Bismarck's most important opponent, Constantin Frantz (whose weighty writings are as little known to the Germans as the Chinese language) when he expressed the opinion:
It must be generally admitted that it is an unnatural situation when the ancient Western Germany, which for centuries before Prussia was thought of had a history in comparison with which the history of Prussia looks very small indeed, and when speaking of the Mark Brandenburg was only dealing
with the half-waste land of the Wends—that this old Germany with its primeval tribes of the Bavarians, Saxons, Franks and Swabians, Thuringians and Hessians, is now ruled by the Mark.'*
The majority of the German patriots of 1813 refused to hear of a unified Germany under Prussian leadership, and Gorres wrote in his Rhenish Mercury at the time of the Vienna congress that the Saxons and the Rhinelanders could not believe that four-fifths of the Germans should call themselves after the most distant one-fifth, which beside was half Slavic. In fact, the Slavic portion of the Prussian population was greatly increased by the conquest of Silesia and the partition of Poland under Frederick II and now amounted to two-fifths of the total population of the country. It is most comical that it should be just Prussia which later on so noisily announced itself as the chosen guardian of genuine German interests.
William Pierson, who was himself convinced of Prussia's historic mission for the accomplishment of German unity, described in his Preus-s'tsche Geschkhte very clearly the desire of the Prussian royalty for the creation of "the Prussian nationality" and proved against his will the old truth that it is the state which makes the nation, and not the nation the state:
The state achieved a definite nationality. The separate tribes belonging to it were more easily and quickly blended into a unified body since as Prussians all had the same name, all had the same colors, the black-and-white flag. However^ Pruss'iandom now develofed itself as distinct from the rest of Germanyy as all the more definitely a unique entity: the Prussian state stepped forth as something unique, something separate.
That under these circumstances the national unity of the Germans created by Bismarck could never lead to a "Germanizing of Prussia" but inevitably to a "Prussianizing of Germany" was to be anticipated, and has been proved in every way by the course of German history since 1871.
^ Conftantin Frnntz, Der Fn/ieTalismtis ah das leitende Prinzip fiir die snziale, ilaatViche und intermitionale Organisation^ unter besonderer Bezugnahme auf Deutschland. Mainz, 1879. Page 253.
SOCIALISM AND ITS VARIOUS TENDENCIES. INFLUENCE OF DEMOCRATIC AND LIBERAL IDEAS ON THE SOCIALIST MOVEMENT. BABOUVISM AND JACOBINISM. CAESARISTIC AND THEOCRATIC IDEAS IN SOCIALISM. PROUDHON AND FEDERALISM. THE INTERNATIONAL WORKINGMEN'S ASSOCIATION. BAKUNIN OPPOSED TO THE CENTRAL STATE POWER. THE PARIS COMMUNE AND ITS INFLUENCE ON THE SOCIALIST MOVEMENT. PARIAMENTARY ACTIVITY AND THE INTERNATIONAL. THE FRANCO-PRUSSIAN WAR AND THE POLITICAL CHANGE IN EUROPE. THE MODERN LABOR PARTIES AND THE STRUGGLE FOR POWER. SOCIALISM AND NATIONAL POLITICS. AUTHORITARIAN AND LIBERTARIAN SOCIALISM. GOVERNMENT OR ADMINISTRATION.
WITH the development of socialism and the modern labor movement in Europe, there became noticeable among the people a new intellectual trend which has not yet terminated. Its fate will be determined according as libertarian or authoritarian ideas win and hold the upper hand among its leaders. Socialists of all schools share the common conclusion that the present state of social organization is a continuous cause of most dangerous social evils and cannot permanently endure. Common also to all socialist schools is the conviction that a better order of things cannot be brought about by changes of a purely political nature but can be achieved only by a fundamental reform of existing economic conditions} that the earth and all other means of social production can no longer remain the private property of privileged minorities in society but must be transferred to the ownership and administration of the generality. Only thus will it be possible to make the end and aim of all productive activity, not the prospect of personal gain, but the satisfaction of the needs of all members of society.
But as to the special form of the socialist society, and the ways and means of achieving it, the views of the various socialistic factions differ widely. This is not strange, for, like every other idea, socialism came to men not as a revelation from Heaven; it developed, rather, within the existing social structures and directly dependent upon them. So it was inevitable that its advocates should be more or less influenced by the political and social movements of the time which had taken definite root
in various countries. The influence which the ideas of Hegel had on the structure of socialism in Germany is well known. Most of its pioneers— Griin, Hess, Lassalle, Marx, Engels—came from the intellectual circle of German philosophy j only Weitling received his stimulus from another source. In England, the permeation of the socialist movements by liberal ideas was unmistakable. In France, it is the intellectual trends of the great revolution j in Spain, the influence of political federalism, which are most noticeable in their respective socialistic theories. Something similar can be said of the socialistic movement of every country.
But since in a common cultural circle like Europe ideas and social movements do not remain confined within any one country but naturally spread to others, it follows that movements not only retain their purely local color but receive also varied stimuli from without, which become imbedded, almost unnoticeably, in the indigenous intellectual product and enrich it in their own peculiar way. How strongly these foreign influences assert themselves depends largely on the general social situation. We need but remember the mighty influence of the French revolution and its intellectual repercussions in most of the countries of Europe. It is therefore self-evident that a movement like socialism gathers in every country the most varied assortment of ideas and is nowhere limited to one definite and special form of expression.
Babeuf, and the communist school which has appropriated his ideas, derive from the Jacobin world of ideas, the political viewpoint of which wholly dominated them. They were convinced that society could be given any desired form, provided that the political power of the state could be controlled. As with the spread of modern democracy in Rousseau's sense the superstitious belief in the omnipotence of the laws has deeply penetrated into men's consciousness, so the conquest of political power has, with this section of the socialists, developed into a dogma resting on the principles of Babeuf and the doctrine of the so-called "equals." The whole contest among these factions turned principally on the question how best and most securely to gain possession of the powers of the state. Babeuf's direct successors held fast to the old tradition, being convinced that their secret societies would one day achieve public power by a single revolutionary stroke and with the aid of a proletarian dictatorship make socialism a living fact. But men like Louis Blanc, Pecqueur, Vidal and others, maintained the view that a violent overthrow was to be avoided if possible, provided that the state comprehended the spirit of the times and of its own initiative worked towards a complete reorganization of social economy. Both factions, however, were united in the belief that socialism could only be achieved with the aid of the state and of appropriate legislation. Pecqueur had already prepared a whole book of laws for this purpose, a sort
of socialistic code Nafoleotiy which was to serve as a guide for a far-seeing government.
Nearly all the great pioneers of socialism in the first half of the last century were more or less strongly influenced by authoritarian concepts. The brilliant Saint-Simon recognized, with great keenness of insight, that mankind was moving toward the time when "the art of governing men would be replaced by the art of administering things"; but his disciples displayed ever fiercer authoritarian temper and finally settled on the idea of a socialistic theocracy; then they completely vanished from the picture.
Fourier developed, in his Social System^ liberal ideas of marvelous depth aTi3~"imperishable significance. His theory of "attractive work" affects us especially today, at a time of capitalistic "rationalization of economy," like an inner revelation of true humanity. But even he was a child of his age and, like Robert Owen, he turned to all the spiritual and temporal powers of Europe in the hope that they would help him realize his plan. Of the real nature of social liberation he hardly had an idea, and most of his numerous disciples knew even less. Cabet's Icarian communism was infiltrated with Caesarian and autocratic ideas. Blanqui and Barbes were communistic Jacobins,
In England, where Godwin's profound work, PoUtical Justicey had appeared in 1793, the socialism of the first period had a much more libertarian character than in France; for there liberalism and not democracy had prepared the way for it. But the writings of William Thompson, John Gray and others remained almost totally unknown on the continent. Robert Owen's communism was a strange mixture of libertarian ideas and traditional authoritarian beliefs. His influence on the trade union and cooperative movements in England was for a time very great; but gradually, and especially after his death, it died out to make room for practical considerations which little by little lost sight of the great aims of the movement.
Among the few social thinkers of that period who tried to base their socialistic efforts on a truly libertarian foundation, Proudhon was undoubtedly the most important. His analytic criticism of Jacobin tradition, of governmental systeins, of the nature of government and blind belief in the magic power of laws and decrees, affects one like a liberating stroke whose true greatness has even today not been fully recognized. Proudhon perceived clearly that socialism must be libertarian if it is to be the creator of a new social culture. In hihn there burned the lambent flame of a new age, which he anticipated, clearly foreseeing in his mind its social structure. He was one of the first who confronted the political metaphysics of parties with the concrete facts of science. Economics was for him the real basis of all social life; and since with deep insight he recognized the sensitivity of economics to every external compulsion, he logically associated the
abolition of economic monopolies with the banishment of all that is governmental from the life of society. For him the worship of the law to which all parties of that period were fanatically devoted had not the slightest creative significance; he knew that in a community of free and equal men only free agreement could be the moral tie of social relations.
"So you want to abolish government?" someone asked him. "You want no constitution? Who will maintain order in society? What will you put in place of the state? In place of the police? In place of the great political powers?"
"Nothing," he answered. "Society is eternal motion j it does not have to be wound upj and it is not necessary to beat time for it. It carries its own pendulum and its ever wound-up spring within it. An organized society needs laws as little as legislators. Laws are to society what cobwebs are to a beehive; they only serve to catch the bees."
Proudhon had recognized the evils of political centralism in all their detail and had proclaimed decentralization and the autonomy of the communes as the need of the hour. He was the most eminent of all the moderns who have inscribed the principles of federalism on their banners. To his fine mind it was quite clear that men of today could not leap at one bound into the realm of anarchy, that the mental attitude of his contemporaries, formed slowly during the course of long periods, would not vanish in the turn of a hand. Hence, political decentralization which would withdraw the state gradually from its functions seemed to him the most appropriate means for beginning and giving direction to the abolition of all government of men by men. He believed that a political and social reconstruction of European society in the shape of independent communes federally associated on the basis of free agreement would counteract the fatal development of the modern great state. Guided by this thought, he opposed the efforts at national unification of Mazzini and Garibaldi with political decentralization and the federalization of the communes, being firmly convinced that only by these means could the higher social culture of European peoples be achieved.
It is significant that it is just the Marxist opponents of the great French thinker who see in these endeavors of Proudhon a proof of his "utopianism," pointing to the fact that social development has actually taken the road of political centralization. As if this were evidence against Proudhon! Have the evils of centralism, which Proudhon clearly foresaw and whose dangers he described so strikingly, been overcome by this development? Or has it overcome them itself? No! And a thousand times no! These evils have since increased to a monstrous degree; they were one of the main causes of the fearful catastrophe of the World War; they are now one of the greatest obstacles to the solution of the international economic crisis. Europe writhes in a thousand spasms under the iron yoke of a
senseless bureaucracy which abhors all independent action and would prefer to put all people under the guardianship of the nursery. Such are the fruits of political centralization. If Proudhon had been a fatalist he would have regarded this development of affairs as a "historic necessity" and advised his contemporaries to make terms with it until the famous "change of affirmation into negation" should occur. But being a real fighter he advanced against the evil and tried to persuade his contemporaries to fight it.
Proudhon foresaw all the consequences of the great development of the state and called men's attention to the threatening danger, at the same time showing them a way to halt the eyils. That his word was regarded by but few and finally faded out like a voice in the wilderness was not his fault. To call him from this "utopian" is a cheap and senseless trick. If so, the physician is also a Utopian who from a given diagnosis of disease makes a prognosis and shows the patient a way to halt the evil. Is it the physician's fault if the patient throws his advice to the winds and makes no attempt to avoid the danger?
Proudhon's formulation of the principles of federalism was an attempt to oppose by freedom the arising reaction, and his historic significance consists in his having left his imprint on the labor movement of France and other Latin countries and having tried to steer their socialism into the course of freedom and federalism. Only when the idea of state capitalism in all its various forms and derivatives has been finally overcome will the true significance of Proudhon's intellectual labors be rightly understood. When, later, the International Workingmen's Association came to life, it was the federalistic spirit of the socialists in the Latin countries which gave the great union its real significance and made it the cradle of the modern socialist labor movements in Europe. The International itself was a league of militant labor organizations and groups with socialistic ideas which had founded itself on a federalistic basis. Out of its ranks came the great creative thought of a social renaissance on" the basis of a socialism whose libertarian purpose became more marked in each of its conventions and was of the greatest significance for the spiritual development of the great labor movement. But it was almost exclusively the socialists from the Latin countries who inspired these ideas and gave them life. While the social democrats of that period saw in the so-called "folk-state" the future political ideal and so propagated the bourgeois tradition of Jacobinism, the revolutionary socialists of the Latin countries clearly recognized that a new economic order in the socialistic sense demands also a new form of political organization for its unobstructed development. They also recognized that this form of social organization would have nothing in common with the present state system, but called, rather, for its historic dissolution. Thus there developed in the womb of
the International the idea of a common administration of social production and general consumption by the workers themselves in the form of free economic groups associated on the basis of federalism, which at the same time were to be entrusted with the political administration of the commune. In this manner it intended to replace the caste of the present party and professional politicians by experts without privileges and supplant the power politics of the state by a peaceful economic order having its basis in the equality of interests and the mutual solidarity of men united in freedom.
About the same time Michael Bakunin had clearly defined the principle of political federalism in his well-known speech at the congress of the Peace and Liberty League (1867) and emphasized especially the significance of the peaceful relationship of the peoples to one another.
Every centralized state, however liberal it may pretend to be, whatever republican form it may have, is nevertheless an oppressor, an exploiter of the working masses for the benefit of the privileged classes. It needs an army to keep these masses in check, and the existence of this armed force drives it into war. Hence I come to the conclusion that international peace is impossible until the following principle is adopted with all its logical consequences: Every people, whether weak or strong, little or great, every province, every community, must be free and autonomous; free to live and to administer itself according to its interests and special needs. In this right all people and communities are so united that the principle cannot be violated with respect to a single community without endangering all the rest at the same time.
The uprising of the Paris Commune gave the ideas of local autonomy and federalism a mighty impulse in the ranks of the International. When Paris voluntarily gave up its central prerogative over all other communities in France, the commune became for the socialists of the Latin countries the starting point of a new movement which opposed the central unification principle of the state with the federation of the communes. The commune became for them the political unit of the future, the basis of a new social order organically developed from below upwards, and not imposed on men automatically by a central power from above. Thus arose as a social pattern for the future a new concept of social organization, giving the widest scope for the individual initiative of persons and groups, in which, at the same time, the spirit of communion and of general interest for the welfare of all, lives and works in every member of the social union. It is clearly recognizable that the advocates of this idea had in mind these words of Proudhon: "The personality is for me the criterion of the social order. The freer, the more independent, the more enterprising the personality is in society, the better for society."
