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    Is there any connection between imperialism and the monstrous and disgusting victory opportunism (in the form of social-chauvinism) has gained over the labour movement in Europe?

    This is the fundamental question of modern socialism. And having in our Party literature fully established, first, the imperialist character of our era and of the present war, and, second, the inseparable historical connection between social-chauvinism and opportunism, as well as the intrinsic similarity of their political ideology, we can and must proceed to analyse this fundamental question.

    We have to begin with as precise and full a definition of imperialism as possible. Imperialism is a specific historical stage of capitalism. Its specific character is three-fold: imperialism is (1) monopoly capitalism; (2) parasitic, or decaying capitalism; (3) moribund capitalism. The supplanting of free competition by monopoly is the fundamental economic feature, the quintessence of imperialism. Monopoly manifests itself in five principal forms: (1) cartels, syndicates and trusts -- the concentration of production has reached a degree which gives rise to these monopolistic associations of capitalists; (2) the monopolistic position of the big banks -- three, four or five giant banks manipulate the whole economic life of America, France, Germany; (3) seizure of the sources of raw material by the trusts and the financial oligarchy (finance capital is monopoly industrial capital merged with bank capital); (4) the (economic) partition of the world by the international cartels has begun. There are already over one hundred such international cartels, which command

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the entire world market and divide it "amicably" among themselves -- until war redivides it. The export of capital, as distinct from the export of commodities under non-monopoly capitalism, is a highly characteristic phenomenon and is closely linked with the economic and territorial political partition of the world; (5) the territorial partition of the world (colonies) is completed.

    Imperialism, as the highest stage of capitalism in America and Europe, and later in Asia, took final shape in the period 1898-1914. The Spanish-American War (1898), the Anglo-Boer War (1899-1902), the Russo-Japanese War (1904-05) and the economic crisis in Europe in 1900 are the chief historical landmarks in the new era of world history.

    The fact that imperialism is parasitic or decaying capitalism is manifested first of all in the tendency to decay, which is characteristic of every monopoly under the system of private ownership of the means of production. The difference between the democratic-republican and the reactionary-monarchist imperialist bourgeoisie is obliterated precisely because they are both rotting alive (which by no means precludes an extraordinarily rapid development of capitalism in individual branches of industry, in individual countries, and in individual periods). Secondly, the decay of capitalism is manifested in the creation of a huge stratum of rentiers, capitalists who live by "clipping coupons". In each of the four leading imperialist countries -- England, U.S.A., France and Germany -- capital in securities amounts to 100,000 or 150,000 million francs, from which each country derives an annual income of no less than five to eight thousand million. Thirdly, export of capital is parasitism raised to a high pitch. Fourthly, "finance capital strives for domination, not freedom". Political reaction all along the line is a characteristic feature of imperialism. Corruption, bribery on a huge scale and all kinds of fraud. Fifthly, the exploitation of oppressed nations -- which is inseparably connected with annexations -- and especially the exploitation of colonies by a handful of "Great" Powers, increasingly transforms the "civilised" world into a parasite on the body of hundreds of millions in the uncivilised nations. The

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Roman proletarian lived at the expense of society. Modern society lives at the expense of the modern proletarian. Marx specially stressed this profound observation of Sismondi.[51] Imperialism somewhat changes the situation. A privileged upper stratum of the proletariat in the imperialist countries lives partly at the expense of hundreds of millions in the uncivilised nations.

    It is clear why imperialism is moribund capitalism, capitalism in transition to socialism: monopoly, which grows out of capitalism, is already dying capitalism, the beginning of its transition to socialism. The tremendous socialisation of labour by imperialism (what its apologists -- the bourgeois economists -- call "interlocking") produces the same result.

    Advancing this definition of imperialism brings us into complete contradiction to K. Kautsky, who refuses to regard imperialism as a "phase of capitalism" and defines it as a policy "preferred" by finance capital, a tendency of "industrial" countries to annex "agrarian" countries.[*] Kautsky's definition is thoroughly false from the theoretical standpoint. What distinguishes imperialism is the rule not of industrial capital, but of finance capital, the striving to annex not agrarian countries, particularly, but every kind of country. Kautsky divorces imperialist politics from imperialist economics, he divorces monopoly in politics from monopoly in economics in order to pave the way for his vulgar bourgeois reformism, such as "disarmament", "ultra-imperialism" and similar nonsense. The whole purpose and signifcance of this theoretical falsity is to obscure the most profound contradictions of imperialism and thus justify the theory of "unity" with the apologists of imperialism, the outright social chauvinists and opportunists.

    We have dealt at sufficient length with Kautsky's break with Marxism on this point in Sotsial-Demokrat and Kommunist.[52] Our Russian Kautskyites, the supporters

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of the Organising Committee (O.C.), headed by Axelrod and Spectator, including even Martov, and to a large degree Trotsky, preferred to maintain a discreet silence on the question of Kautskyism as a trend. They did not dare defend Kautsky's war-time writings, confining themselves simply to praising Kautsky (Axelrod in his German pamphlet, which the Organising Committee has promised to publish in Russian) or to quoting Kautsky's private letters (Spectator), in which he says he belongs to the opposition and jesuitically tries to nullify his chauvinist declarations.

    It should be noted that Kautsky's "conception" of imperialism -- which is tantamount to embellishing imperialism -- is a retrogression not only compared with Hilferding's Finance Capital (no matter how assiduously Hilferding now defends Kautsky and "unity" with the social-chauvinists!) but also compared with the social-liberal J. A. Hobson. This English economist, who in no way claims to be a Marxist, defines imperialism, and reveals its contradictions, much more profoundly in a book published in 1902[*] . This is what Hobson (in whose book may be found nearly all Kautsky's pacifist and "conciliatory" banalities) wrote on the highly important question of the parasitic nature of imperialism:

    Two sets of circumstances in Hobson's opinion, weakened the power of the old empires: (1) "economic parasitism", and (2) formation of armies from dependent peoples. "There is first the habit of economic parasitism, by which the ruling state has used its provinces, colonies, and dependencies in order to enrich its ruling class and to bribe its lower classes into acquiescence". Concerning the second circumstance, Hobson writes:

    "One of the strangest symptoms of the blindness of imperialism [this song about the "blindness" of imperialists comes more appropriately from the social-liberal Hobson than from the "Marxist" Kautsky] is the reckless indifference with which (Great Britain, France, and other imperial nations are embarking on this perilous dependence. Great Britain has gone farthest. Most of the fighting

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by which we have won our Indian Empire has been done by natives; in India, as more recently in Egypt, great standing armies are placed under British commanders; almost all the fighting associated with our African dominions, except in the southern part, has been done for us by natives."

    The prospect of partitioning China elicited from Hobson the following economic appraisal: "The greater part of Western Europe might then assume the appearance and character already exhibited by tracts of country in the South of England, in the Riviera, and in the tourist ridden or residential parts of Italy and Switzerland, little clusters of wealthy aristocrats drawing dividends and pensions trom the Far East, with a somewhat larger group of professional retainers and tradesmen and a larger body of personal servants and workers in the transport trade and in the final stages of production of the more perishable goods: all the main arterial industries would have disappeared, the staple foods and semi-manufactures flowing in as tribute from Asia and Africa. . . . We have foreshadowed the possibility of even a larger alliance of Western states, a European federation of Great Powers which, so far from forwarding the cause of world civilisation, might introduce the gigantic peril of a Western parasitism, a group of advanced industrial nations, whose upper classes drew vast tribute from Asia and Africa, with which they supported great tame masses of retainers, no longer engaged in the staple industries of agriculture and manufacture, but kept in the performance of personal or minor industrial services under the control of a new financial aristocracy. Let those who would scout such a theory [he should have said: prospect] as undeserving of consideration examine the economic and social condition of districts in Southern England today which are already reduced to this condition, and reflect upon the vast extension of such a system which might be rendered feasible by the subjection of China to the economic control of similar groups of financiers, investors [rentiersl and political and business officials, draining the greatest potential reservoir of profit the world has ever known, in order to consume it in Europe. The situation is far too complex,

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the play of world forces far too incalculable, to render this or any other single interpretation of the future very probable; but the influences which govern the imperialism of Western Europe today are moving in this direction, and, unless counteracted or diverted, make towards such a consummation."

    Hobson, the social-liberal, fails to see that this "counteraction" can be offered only by the revolutionary proletariat and only in the form of a social revolution. But then he is a social-liberal! Nevertheless, as early as 1902 he had an excellent insight into the meaning and significance of a "United States of Europe" (be it said for the benefit of Trotsky the Kautskyite!) and of all that is now being glossed over by the hypocritical Kautskyites of various countries, namely, that the opportunists (social chauvinists) are working hand in glove with the imperialist bourgeoisie precisely towards creating an imperialist Europe on the backs of Asia and Africa, and that objectively the opportuniits are a section of the petty bourgeoisie and of certain strata of the working class who have been bribed out of imperialist superprofits and converted into watchdogs of capitalism and corrupters of the labour movement.

    Both in articles and in the resolutions of our Party, we have repeatedly pointed to this most profound connection, the economic connection, between the imperialist bourgeoisie and the opportunism which has triumphed (for long?) in the labour movement. And from this, incidentally, we concluded that a split with the social-chauvinists was inevitable. Our Kautskyites preferred to evade the question! Martov, for instance, uttered in his lectures a sophistry which in the Bulletin of the Organising Committee, Secretariat Abroad [53] (No. 4, April 10, 1916) is expressed as follows:

    ". . . The cause of revolutionary Social-Democracy would be in a sad, indeed hopeless, plight if those groups of workers who in mental development approach most closely to the 'intelligentsia' and who are the most highly skilled fatally drifted away from it towards opportunism. . . ."

    By means of the silly word "fatally" and a certain sleight-of-hand, the fact is evaded that certain groups of

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workers have already drifted away to opportunism and to the imperialist bourgeoisie! And that is the very fact the sophists of the O. C. want to evade! They confine themselves to the "official optimism" the Kautskyite Hilferding and many others now flaunt: objective conditions guarantee the unity of the proletariat and the victory of the revolutionary trend! We, forsooth, are "optimists" with regard to the proletariat!

    But in reality all these Kautskyites -- Hilferding, the O. C. supporters, Martov and Co. -- are optimists . . . with regard to opportunism. That is the whole point!

    The proletariat is the child of capitalism -- of world capitalism, and not only of European capitalism, or of imperialist capitalism. On a world scale, fifty years sooner or fifty years later -- measured on a world scale this is a minor point -- the "proletariat" of course "will be" united, and revolutionary Social-Democracy will "inevitably" be victorious within it. But that is not the point, Messrs. Kautskyites. The point is that at the present time, in the imperialist countries of Europe, you are fawning on the opportunists, who are alien to the proletariat as a class, who are the servants, the agents of the bourgeoisie and the vehicles of its influence, and unless the labour movement rids itself of them, it will remain a bourgeois labour movement. By advocating "unity" with the opportunists, with the Legiens and Davids, the Plekhanovs, the Chkhenkelis and Potresovs, etc., you are, objectively, defending the enslavement of the workers by the imperialist bourgeoisie with the aid of its best agents in the labour movement. The victory of revolutionary Social-Democracy on a world scale is absolutely inevitable, only it is moving and will move, is proceeding and will proceed, against you, it will be a victory over you.

    These two trends, one might even say two parties, in the present-day labour movement, which in 1914-16 so obviously parted ways all over the world, were traced by Engels and Marx in England throughout the course of decades, roughly from 1858 to 1892.

    Neither Marx nor Engels lived to see the imperialist epoch of world capitalism, which began not earlier than 1898-1900. But it has been a peculiar feature of England

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that even in the middle of the nineteenth century she already revealed at least two major distinguishing features of imperialism: (1) vast colonies, and (2) monopoly profit (due to her monopoly position in the world market). In both respects England at that time was an exception among capitalist countries, and Engels and Marx, analysing this exception, quite clearly and definitely indicated its connection with the (temporary) victory of opportunism in the English labour movement.

    In a letter to Marx, dated October 7, 1858, Engels wrote: ". . . The English proletariat is actually becoming more and more bourgeois, so that this most bourgeois of all nations is apparently aiming ultimately at the possession of a bourgeois aristocracy and a bourgeois proletariat alongside the bourgeoisie. For a nation which exploits the whole world this is of course to a certain extent justifiable."[54] In a letter to Sorge, dated September 21, 1872, Engels informs him that Hales kicked up a big row in the Federal Council of the International and secured a vote of censure on Marx for saying that "the English labour leaders had sold themselves". Marx wrote to Sorge on August 4, 1874: "As to the urban workers here [in England], it is a pity that the whole pack of leaders did not get into Parliament. This would be the surest way of getting rid of the whole lot." In a letter to Marx, dated August 11, 1881, Engels speaks about "those very worst English trade unions which allow themselves to be led by men sold to, or at least paid by, the bourgeoisie". In a letter to Kautsky, dated September 12, 1882, Engels wrote: "You ask me what the English workers think about colonial policy. Well, exactly the same as they think about politics in general. There is no workers' party here, there are only Conservatives and Liberal-Radicals, and the workers gaily share the feast of England's monopoly of the world market and the colonies."[55] On December 7, 1889, Engels wrote to Sorge: "The most repulsive thing here [in England] is the bourgeois 'respectability', which has grown deep into the bones of the workers. . . . Even Tom Mann, whom I regard as the best of the lot, is fond of mentioning that he will be lunching with the Lord Mayor. If one compares this with

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the French, one realises what a revolution is good for after all."[56] In a letter, dated April 19, 1890: "But under the surface the movement [of the working class in England] is going on, is embracing ever wider sections and mostly just among the hitherto stagnant lowest [Engels's italics] strata. The day is no longer far off when this mass will suddenly find itself, when it will dawn upon it that it itself is this colossal mass in motion." On March 4, 1891: "The failure of the collapsed Dockers' Union; the 'old' conservative trade unions, rich and therefore cowardly, remain lone on the field. . . ." September 14, 1891: at the Newcastle Trade Union Congress the old unionists, opponents of the eight-hour day, were defeated "and the bourgeois papers recognise the defeat of the bourgeois labour party" (Engels's italics throughout). . . .

    That these ideas, which were repeated by Engels over the course of decades, were also expressed by him publicly, in the press, is proved by his preface to the second edition of The Condition of the Working Class in England, 1892.[57] Here he speaks of an "aristocracy among the working class", of a "privileged minority of the workers", in contradistinction to the "great mass of working people". "A small, privileged, protected minority" of the working class alone was "permanently benefited" by the privileged position of England in 1848-68, whereas "the great bulk of them experienced at best but a temporary improvement". . . . "With the break-down of that [England's industrial] monopoly, the English working class will lose that privileged position. . . ." The members of the "new" unions, the unions of the unskilled workers, "had this immense advantage, that their minds were virgin soil, entirely free from the inherited 'respectable' bourgeois prejudices which hampered the brains of the better situated 'old unionists'". . . . "The so-called workers' representatives" in England are people "who are forgiven their being members of the working class because they themselves would like to drown their quality of being workers in the ocean of their liberalism". . . .

    We have deliberately quoted the direct statements of Marx and Engels at rather great length in order that the reader may study them as a whole. And they should be studied, they are worth carefully pondering over. For

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they are the pivot of the tactics in the labour movement that are dictated by the objective conditions of the imperialist era.

    Here, too, Kautsky has tried to "befog the issue" and substitute for Marxism sentimental conciliation with the opportunists. Arguing against the avowed and naïve social imperialists (men like Lensch) who justify Germany's participation in the war as a means of destroying England's monopoly, Kautsky "corrects" this obvious falsehood by another equally obvious falsehood. Instead of a cynical falsehood he employs a suave falsehood! The industrial monopoly of England, he says, has long ago been broken, has long ago been destroyed, and there is nothing left to destroy.

    Why is this argument false?

    Because, firstly, it overlooks England's colonial monopoly. Yet Engels, as we have seen, pointed to this very clearly as early as 1882, thirty-four years ago! Although England's industrial monopoly may have been destroyed, her colonial monopoly not only remains, but has become extremely accentuated, for the whole world is alreadv divided up! By means of this suave lie Kautsky smuggles in the bourgeois pacifist and opportunist philistine idea that "there is nothing to fight about". On the contrary not only have the capitalists something to fight about now, but they cannot help fighting if they want to preserve capitalism, for without a forcible redivision of colonies the new imperialist countries cannot obtain the privileges enjoyed by the older (and weaker) imperialist powers.

    Secondly, why does England's monopoly explain the (temporary) victory of opportunism in England? Because monopoly yields superprofits, i.e., a surplus of profits over and above the capitalist profits that are normal and customary all over the world. The capitalists can devote a part (and not a small one, at that!) of these superprofits to bribe their own workers, to create something like an alliance (recall the celebrated "alliances" described by the Webbs of English trade unions and employers) between the workers of the given nation and their capitalists against the other countries. England's industrial monopoly

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was already destroyed by the end of the nineteenth century. That is beyond dispute. But how did this destruction take place? Did all monopoly disappear?

    If that were so, Kautsky's "theory" of conciliation (with the opportunists) would to a certain extent be justified. But it is not so, and that is just the point. Imperialism is monopoly capitalism. Every cartel, trust, syndicate, every giant bank is a monopoly. Superprofits have not disappeared; they still remain. The exploitation of all other countries by one privileged, financially wealthy country remains and has become more intense. A handful of wealthy countries -- there are only four of them, if we mean independent, really gigantic, "modern" wealth: England, France, the United States and Germany -- have developed monopoly to vast proportions, they obtain superprofits running into hundreds, if not thousands, of millions, they "ride on the backs" of hundreds and hundreds of millions of people in other countries and fight among themselves for the division of the particularly rich, particularly fat and particularly easy spoils.

    This, in fact, is the economic and political essence of imperialism, the profound contradictions of which Kautsky glosses over instead of exposing.

    The bourgeoisie of an imperialist "Great" Power can economically bribe the upper strata of "its" workers by spending on this a hundred million or so francs a year, for its superprofits most likely amount to about a thousand million. And how this little sop is divided among the labour ministers, "labour representatives" (remember Engels's splendid analysis of the term), labour members of war industries committees, labour officials, workers belonging to the narrow craft unions, office employees, etc., etc., is a secondary question.

    Between 1848 and 1868, and to a certain extent even later, only England enjoyed a monopoly: that is why opportunism could prevail there for decades. No other countries possessed either very rich colonies or an industrial monopoly.

    The last third of the nineteenth century saw the transition to the new, imperialist era. Finance capital not of one, but of several, though very few, Great Powers

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enjoys a monopoly. (In Japan and Russia the monopoly of military power, vast territories, or special facilities for robbing minority nationalities, China, etc., partly supplements, partly takes the place of, the monopoly of modern, up-to-date finance capital.) This difference explains why England's monopoly position could remain unchallenged for decades. The monopoly of modern finance capital is being frantically challenged; the era of imperialist wars has begun. It was possible in those days to bribe and corrupt the working class of one country for decades. This is now improbable, if not impossible. But on the other hand, every imperialist "Great" Power can and does bribe smaller strata (than in England in 1848-68) of the "labour aristocracy". Formerly a "bourgeois labour party ", to use Engels's remarkably profound expression, could arise only in one country, because it alone enjoyed a monopoly, but, on the other hand, it could exist for a long time. Now a "bourgeois labour party " is inevitable and typical in all imperialist countries; but in view of the desperate struggle they are waging for the division of spoils, it is improbable that such a party can prevail for long in a number of countries. For the trusts, the financial oligarchy, high prices, etc., while enabling the bribery of a handful in the top layers, are increasingly oppressing, crushing, ruining and torturing the mass of the proletariat and the semi-proletariat.

    On the one hand, there is the tendency of the bourgeoisie and the opportunists to convert a handful of very rich and privileged nations into "eternal" parasites on the body of the rest of mankind, to "rest on the laurels" of the exploitation of Negroes, Indians, etc., keeping them in subjection with the aid of the excellent weapons of extermination provided by modern militarism. On the other hand, there is the tendency of the masses, who are more oppressed than before and who bear the whole brunt of imperialist wars, to cast off this yoke and to overthrow the bourgeoisie. It is in the struggle between these two tendencies that the history of the labour movement will now inevitably develop. For the first tendency is not accidental; it is "substantiated" economically. In all countries the bourgeoisie has already begotten, fostered and secured

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for itself "bourgeois labour parties" of social-chauvinists. The difference between a definitely formed party, like Bissolatits in Italy, for example, which is fully social-imperialist, and, say, the semi-formed near-party of the Potresovs, Gvozdyovs, Bulkins, Chkheidzes, Skobelevs and Co., is an immaterial difference. The important thing is that, economically, the desertion of a stratum of the labour aristocracy to the bourgeoisie has matured and become an accomplished fact; and this economic fact, this shift in class relations, will find political form, in one shape or another, without any particular "difficulty".

    On the economic basis referred to above, the political institutions of modern capitalism -- press, parliament, associations, congresses, etc. -- have created political privileges and sops for the respectful, meek, reformist and patriotic office employees and workers, corresponding to the economic privileges and sops. Lucrative and soft jobs in the government or on the war industries committees, in parliament and on diverse committees, on the editorial staffs of "respectable", legally published newspapers or on the management councils of no less respectable and "bourgeois law-abiding" trade unions -- this is the bait by which the imperialist bourgeoisie attracts and rewards the representatives and supporters of the "bourgeois labour parties".

    The mechanics of political democracy works in the same direction. Nothing in our times can be done without elections; nothing can be done without the masses. And in this era of printing and parliamentarism it is impossible to gain the following of the masses without a widely ramified, systematically managed, well-equipped system of flattery, lies, fraud, juggling with fashionable and popular catchwords, and promising all manner of reforms and blessings to the workers right and left -- as long as they renounce the revolutionary struggle for the overthrow of the bourgeoisie. I would call this system Lloyd-Georgism, after the English Minister Lloyd George, one of the foremost and most dexterous representatives of this system in the classic land of the "bourgeois labour party". A first class bourgeois manipulator, an astute politician, a popular orator who will deliver any speeches you like, even r-r-revolutionary ones, to a labour audience, and a

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man who is capable of obtaining sizable sops for docile workers in the shape of social reforms (insurance, etc.), Lloyd George serves the bourgeoisie splendidly,[*] and serves it precisely among the workers, brings its influence precisely to the proletariat, to where the bourgeoisie needs it most and where it finds it most difficult to subject the masses morally.

    And is there such a great difference between Lloyd George and the Scheidemanns, Legiens, Hendersons and Hyndmans, Plekhanovs, Renaudels and Co.? Of the latter, it may be objected, some will return to the revolutionary socialism of Marx. This is possible, but it is an insignificant difference in degree, if the question is regarded from its political, i. e., its mass aspect. Certain individuals among the present social-chauvinist leaders may return to the proletariat. But the social-chauvinist or (what is the same thing) opportunist trend can neither disappear nor "return" to the revolutionary proletariat. Wherever Marxism is popular among the workers, this political trend, this "bourgeois labour party", will swear by the name of Marx. It cannot be prohibited from doing this, just as a trading firm cannot be prohibited from using any particular label, sign or advertisement. It has always been the case in history that after the death of revolutionary leaders who were popular among the oppressed classes, their enemies have attempted to appropriate their names so as to deceive the oppressed classes.

    The fact is that "bourgeois labour parties", as a political phenomenon, have already been formed in all the foremost capitalist countries, and that unless a determined and relentless struggle is waged all along the line against these parties -- or groups, trends, etc., it is all the same -- there can be no question of a struggle against imperialism, or of Marxism, or of a socialist labour movement. The Chkheidze faction,[58] Nashe Dyelo and Golos Truda[59] in Russia, and the O. C. supporters abroad are nothing but

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varieties of one such party. There is not the slightest reason for thinking that these parties will disappear before the social revolution. On the contrary, the nearer the revolution approaches, the more strongly it flares up and the more sudden and violent the transitions and leaps in its progress, the greater will be the part the struggle of the revolutionary mass stream against the opportunist petty-bourgeois stream will play in the labour movement. Kautskyism is not an independent trend, because it has no roots either in the masses or in the privileged stratum which has deserted to the bourgeoisie. But the danger of Kautskyism lies in the fact that, utilising the ideology of the past, it endeavours to reconcile the proletariat with the "bourgeois labour party", to preserve the unity of the proletariat with that party and thereby enhance the latter's prestige. The masses no longer follow the avowed social-chauvinists: Lloyd George has been hissed down at workers' meetings in England; Hyndman has left the party; the Renaudels and Scheidemanns, the Potresovs and Gvozdyovs are protected by the police. The Kautskyites' masked defence of the social-chauvinists is much more dangerous.

    One of the most common sophistries of Kautskyism is its reference to the "masses". We do not want, they say, to break away from the masses and mass organisations! But just think how Engels put the question. In the nineteenth century the "mass organisations" of the English trade unions were on the side of the bourgeois labour party. Marx and Engels did not reconcile themselves to it on this ground; they exposed it. They did not forget, firstly, that the trade union organisations directly embraced a minority of the proletariat. In England then, as in Germany now, not more than one-fifth of the proletariat was organised. No one can seriously think it possible to organise the majority of the proletariat under capitalism. Secondly -- and this is the main point -- it is not so much a question of the size of an organisation, as of the real, objective significance of its policy: does its policy represent the masses, does it serve them, i.e., does it aim at their liberation from capitalism, or does it represent the interests of the minority, the minority's reconciliation with capitalism? The

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latter was true of England in the nineteenth century, and it is true of Germany, etc., now.

    Engels draws a distinction between the "bourgeois labour party" of the old trade unions -- the privileged minority -- and the "lowest mass", the real majority, and appeals to the latter, who are not infected by "bourgeois respectability". This is the essence of Marxist tactics!

    Neither we nor anyone else can calculate precisely what portion of the proletariat is following and will follow the social-chauvinists and opportunists. This will be revealed only by the struggle, it will be definitely decided only by the socialist revolution. But we know for certain that the "defenders of the fatherland" in the imperialist war represent only a minority. And it is therefore our duty, if we wish to remain socialists, to go down lower and deeper, to the real masses; this is the whole meaning and the whole purport of the struggle against opportunism. By exposing the fact that the opportunists and social-chauvinists are in reality betraving and selling the interests of the masses, that they are defending the temporary privileges of a minority of the workers, that they are the vehicles of bourgeois ideas and influences, that they are really allies and agents of the bourgeoisie, we teach the masses to appreciate their true political interests, to fight for socialism and for the revolution through all the long and painful vicissitudes of imperialist wars and imperialist armistices.

    The only Marxist line in the world labour movement is to explain to the masses the inevitability and necessity of breaking with opportunism, to educate them for revolution by waging a relentless struggle against opportunism, to utilise the experiences of the war to expose, not conceal, the utter vileness of national-liberal labour politics.

    In the next article, we shall try to sum up the principal features that distinguish this line from Kautskyism.

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  ^[51] K. Marx, Preface to the second edition of The Eighteenth Brumaire of Louis Bonaparte (see Marx and Engels, Selected Works, Vol. I Moscow, 1962 p. 244).    [p.107]

  ^[52] Kommunist -- a magazine founded by Lenin and published in Geneva in 1915 jointly by Sotsial-Demokrat and Y. L. Pyatakov and Y. B. Bosh, who financed it. N. I. Bukharin was one of the editors. Only one double issue appeared, in September 1915. It contained three of Lenin's articles: "The Collapse of the Second International," "The Honest Voice of a French Socialist", and "Imperialism and Socialism in Italy". (See also Note No. 1. [Transcriber's Note: See "The Nascent Trend in Imperialist Economism." -- DJR])    [p.107]

  ^[53] Bulletin of the R.S.D.L.P. Organising Committee, Secretariat Ahroad -- a Menshevik Centrist organ, published in Geneva from February 1915 to March 1917. Altogether ten issues appeared.    [p.110]

  ^[54] See Marx and Engels, Selected Correspondence, Moscow, 1955 p. 132.    [p.112]

  ^[55] See Marx and Engels, Selected Correspondence, Moscow, 1955 pp. 422-23.    [p.112]

  ^[56] See Marx and Engels, Selected Correspondence, Moscow, 1955 p.491.    [p.113]

  ^[57] See Marx and Engels, Selected Works, Vol. II, Moscow 1962 pp. 406-19.    [p.113]

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  ^[58] Chkheidze faction -- the Menshevik group in the Fourth Duma led by N. S. Chkheidze. Officially followed a Centrist policy in the First World War, but factually supported the Russian social-chauvinists. In 1916 the group was comrosed of M. I. Skobelev, I. N. Tulyakov, V. I. Khaustov, N. S. Chkheidze and A. I. Chkhenkeli. Lenin criticises their opportunist policy in several articles, including "The Chkheidze Faction and Its Role", "Have the Organising Committee and the Chkheidze Group a Policy of Their Own?"    [p.118]

  ^[59] Nashe Dyelo (Our Cause) -- a Menshevik monthly, chief mouthpiece of the liquidators and Russian social-chauvinists. Published in Petrograd in 1915 in place of Nashn Zarya (Our Dawn) which was closed in October 1914. Contributors included Y. Mayevsky, P. P. Maslov, A. N. Potresov, and N. Cherevanin. Six issues appeared altogether.
    Golos Truda (Voice of Labour) -- a legal Menshevik paper published in Samara in 1916 after the closure of Nash Golos (Our Voice). Three issues appeared.    [p.118]