The State

#PUBLICATION NOTE

This edition of The State has been prepared and revised for digital publication by the Institute of Marxism-Leninism-Maoism under the Central Committee of the Communist Party in Switzerland on the basis of the edition published in the Collected Works of Lenin, Volume 29, Progress Publishers, Moscow, 1965.

#INTRODUCTION NOTE

This is a lecture delivered by Comrade Nikolaj Lenin at the Sverdlov Communist University in Moscow, Russia on the 11th of July, 1919. It was first published in the Pravda, No. 15 of 1929 (18th of January, 1929).

This is the first of two lectures delivered by Comrade Lenin at the Sverdlov University. The record of the second lecture, delivered on the 29th of August, 1919, has been lost.

#Workers and oppressed people of the world, unite!

#THE STATE

#LECTURE DELIVERED AT THE SVERDLOV UNIVERSITY

#Nikolaj Lenin

#11th of July, 1919

#★

Comrades, according to the plan you have adopted and which has been conveyed to me, the subject of today's talk is the State. I do not know how familiar you are already with this subject. If I am not mistaken, your courses have only just begun, and this is the first time you will be tackling this subject systematically. If that is so, then it may very well happen that, in the first lecture on this difficult subject, I may not succeed in making my exposition sufficiently clear and comprehensible to many of my listeners. And if this should prove to be the case, I would request you not to be perturbed by the fact, because the question of the State is a most complex and difficult one, perhaps one that more than any other has been confused by bourgeois scholars, writers, and philosophers. It should not therefore be expected that a thorough understanding of this subject can be obtained from one brief talk, at a first sitting. After the first talk on this subject, you should make a note of the passages which you have not understood or which are not clear to you, and return to them a second, a third, and a fourth time, so that what you have not understood may be further supplemented and elucidated later, both by reading and by various lectures and talks. I hope that we may manage to meet once again and that we shall then be able to exchange opinions on all supplementary questions and see what has remained most unclear. I also hope that, in addition to talks and lectures, you will devote some time to reading at least a few of the most important works of Marx and Engels. I have no doubt that these most important works are to be found in the lists of books and in the textbooks which are available in your library for the students of the Council and Party School; and although, again, some of you may at first be dismayed by the difficulty of the exposition, I must again warn you that you should not let this worry you; what is unclear at a first reading will become clear at a second reading, or when you subsequently approach the question from a somewhat different angle. For I once more repeat that the question is so complex and has been so confused by bourgeois scholars and writers that anybody who desires to study it seriously and master it independently must attack it several times, return to it again and again, and consider it from various angles in order to attain a clear, sound understanding of it. Because it is such a fundamental, such a basic question in all politics, and because, not only in such stormy and revolutionary times as the present, but even in the most peaceful times, you will come across it every day in any newspaper in connection with any economic or political question, it will be all the easier to return to it. Every day, in one context or another, you will be returning to the question: what is the State, what is its nature, what is its significance, and what is the attitude of our Party, the political party that is fighting for the overthrow of capitalism, the Communist Party — what is its attitude to the State? And the chief thing is that you should acquire, as a result of your reading, as a result of the talks and lectures you will hear on the State, the ability to approach this question independently, since you will be meeting with it on the most diverse occasions, in connection with the most trifling questions, in the most unexpected contexts, and in discussions and disputes with opponents. Only when you learn to find your way around independently in this question may you consider yourself sufficiently confirmed in your convictions and able with sufficient success to defend them against anybody and at any time.

After these brief remarks, I shall proceed to deal with the question itself — what is the State, how did it arise, and, fundamentally, what attitude to the State should be displayed by the political party of the working class, which is fighting for the complete overthrow of capitalism — the Communist Party?

I have already said that you are not likely to find another question which has been so confused, deliberately and unwittingly, by representatives of bourgeois science, philosophy, jurisprudence, political economy, and journalism, as the question of the State. To this day, it is very often confused with religious questions; not only those professing religious doctrines (it is quite natural to expect it of them), but even people who consider themselves free from religious prejudice, very often confuse the specific question of the State with questions of religion and endeavour to build up a doctrine — very often a complex one, with an ideological, philosophical approach and argumentation — which claims that the State is something divine, something supernatural, that it is a certain force, by virtue of which humanity has lived, that it is a force of divine origin, which confers on people, or can confer on people, or which brings with it something that is not human in origin, but is given to humanity from the outside. And it must be said that this doctrine is so closely bound up with the interests of the exploiting classes — the feudal lords and the capitalists — so serves their interests, has so deeply permeated all the customs, views, and science of the «excellencies» who represent the bourgeoisie, that you will meet with vestiges of it on every hand, even in the view of the State held by the Minoritarians and Social-Revolutionaries, although they are convinced that they can regard the State with sober eyes and reject indignantly the suggestion that they are under the sway of religious prejudices. This question has been so confused and complicated because it affects the interests of the ruling classes more than any other question (yielding place in this respect only to the foundations of economic science). The doctrine of the State serves to justify social privilege, the existence of exploitation, the existence of capitalism — and that is why it would be the greatest mistake to expect impartiality on this question, to approach it in the belief that people who claim to be scientific can give you a purely scientific view on the subject. In the question of the State, in the doctrine of the State, in the theory of the State, when you have become familiar with it and have gone into it deeply enough, you will always discern the struggle between different classes, a struggle which is reflected or expressed in a conflict of views on the State, in the estimate of the role and significance of the State.

To approach this question as scientifically as possible, we must cast at least a fleeting glance back on the history of the State, its emergence and development. The most reliable thing in a question of social science, and one that is most necessary in order really to acquire the habit of approaching this question correctly and not allowing oneself to get lost in the mass of detail or in the immense variety of conflicting opinions — the most important thing if one is to approach this question scientifically is not to forget the underlying historical connection, to examine every question from the standpoint of how the given phenomenon arose in history and what were the main stages in its development, and, from the standpoint of its development, to examine what it has become today.

I hope that, in studying this question of the State, you will acquaint yourselves with Engels's book, The Origin of the Family, Private Property, and the State. This is one of the fundamental works of modern Socialism, every sentence of which can be accepted with confidence, in the assurance that it has not been said at random, but is based on immense historical and political material. Undoubtedly, not all the parts of this work have been expounded in an equally popular and comprehensible way; some of them presume a reader who already possesses a certain knowledge of history and economics. But I again repeat that you should not be perturbed if, on reading this work, you do not understand it at once. Very few people do. But, returning to it later, when your interest has been awakened, you will succeed in understanding the greater part, if not the whole, of it. I refer to this book, because it gives the correct approach to the question in the sense mentioned. It begins with a historical sketch of the origin of the State.

This question, like every other — for example, that of the origin of capitalism, the exploitation of some by others, Socialism, how Socialism arose, what conditions gave rise to it — can be approached soundly and confidently only if we cast a glance back on the history of its development as a whole. In connection with this problem, it should first of all be noted that the State has not always existed. There was a time when there was no State. It appears wherever and whenever a division of society into classes appears, whenever exploiters and exploited appear.

Before the first form of exploitation of some by others arose, the first form of division into classes — slave-owners and slaves — there existed the paternal family, or, as it is sometimes called, the clan family. (Clan — tribe; at the time, people of one kin lived together.) Fairly definite traces of these primitive times have survived in the life of many primitive peoples; and if you take any work whatsoever on primitive civilization, you will always come across more or less definite descriptions, indications, and recollections of the fact that there was a time, more or less similar to primitive communalism, when the division of society into slave-owners and slaves did not exist. And, in those times, there was no State, no special apparatus for the systematic application of force and the subjugation of people by force. It is such an apparatus that is called the State.

In primitive society, when people lived in small family groups and were still at the lowest stages of development, in a condition approximating to savagery — an epoch from which modern, civilized human society is separated by several thousand years — there were yet no signs of the existence of a State. We find the predominance of custom, authority, respect, the power enjoyed by the elders of the clan; we find this power sometimes accorded to women — the position of women then was not like the downtrodden and oppressed condition of women today — but nowhere do we find a special category of people set apart to rule others and who, for the sake and purpose of rule, systematically and permanently have at their disposal a certain apparatus of coercion, an apparatus of violence, such as as is represented at the present time, as you all realize, by armed detachments of troops, prisons, and other means of subjugating the will of others by force — all that which constitutes the essence of the State.

If we get away from what are known as religious teachings, from the subtleties, philosophical arguments, and various opinions advanced by bourgeois scholars, if we get away from these and try to get at the real core of the matter, we shall find that the State really does amount to such an apparatus of rule, which stands outside society as a whole. When there appears such a special group of persons occupied solely with government, and who, in order to rule, need a special apparatus of coercion to subjugate the will of others by force — prisons, special detachments of troops, armies, and so on — then there appears the State.

But there was a time when there was no State, when general ties, the community itself, discipline, and the ordering of work were maintained by force of custom and tradition, by the authority or the respect enjoyed by the elders of the clan or by women — who, in those times, not only frequently enjoyed a status equal to that of men, but not infrequently enjoyed an even higher status — and when there was no special category of persons who were specialists in ruling. History shows that the State, as a special apparatus for coercing people, arose wherever and whenever there appeared a division of society into classes, that is, a division into groups of people, some of which were permanently in a position to appropriate the labour of others, where some people exploited others.

And this division of society into classes must always be clearly borne in mind as a fundamental fact of history. The development of all human societies for thousands of years, in all countries without exception, reveals a general conformity to law, a regularity and consistency; so that, at first, we had a society without classes — the original paternal, primitive society, in which there were no aristocrats; then we had a society based on slavery — a slave-owning society. The whole of modern, civilized Europe has passed through this stage — slavery ruled supreme 2'000 years ago. The vast majority of peoples of the other parts of the world also passed through this stage. Traces of slavery survive to this day among the less developed peoples; you will find the institution of slavery in Africa, for example, at the present time. The division into slave-owners and slaves was the first important class division. The former group not only owned all the means of production — the land and the implements, however poor and primitive they may have been in those times — but also owned people. This group was known as slave-owners, while those who worked and supplied labour for others were known as slaves.

This form was followed in history by another — feudalism. In the great majority of countries, slavery, in the course of its development, evolved into serfdom. The fundamental division of society was now into feudal lords and peasant serfs. The form of relations between people changed. The slave-owners had regarded the slaves as their property; the law had confirmed this view and regarded the slaves as chattels completely owned by the slave-owners. As far as the peasant serfs were concerned, class oppression and dependence remained, but it was not considered that the feudal lords owned the peasants as chattels, but that they were only entitled to their labour, to the obligatory performance of certain services. In practice, as you know, serfdom, especially in Russia, where it survived longest of all and assumed the crudest forms, in no way differed from slavery.

Further, with the development of trade, the appearance of the world market, and the development of money circulation, a new class arose within feudal society — the capitalist class. From the commodity, the exchange of commodities, and the rise of the power of money, there derived the power of capital. During the 18th century, or, rather, from the end of the 18th century and during the 19th century, revolutions took place all over the world. Feudalism was abolished in all the countries of Western Europe. Russia was the last country in which this took place. In 1861, a radical change took place in Russia as well; as a consequence of this, one form of society was replaced by another — feudalism was replaced by capitalism, under which division into classes remained, as well as various traces and remnants of serfdom, but, fundamentally, the division into classes assumed a different form.

The owners of capital, the owners of the land, and the owners of the factories in all capitalist countries constituted and still constitute an insignificant minority of the population, who have complete command of the labour of the whole people, and, consequently, command, oppress, and exploit all the masses of working people, the majority of whom are proletarians, wage-workers, who procure their livelihood in the process of production only by the sale of their own worker's hands, their labour power. With the transition to capitalism, the peasants, who had been disunited and downtrodden in feudal times, were converted partly (the majority) into proletarians, and partly (the minority) into rich peasants, who themselves hired workers and who constituted a rural bourgeoisie.

This fundamental fact — the transition of society from primitive forms of slavery to serfdom and finally to capitalism — you must always bear in mind, for only by remembering this fundamental fact, only by examining all political doctrines placed in this fundamental outline, will you be able properly to appraise these doctrines and understand to what they refer; for each of these great periods in human history — slavery, feudalism, and capitalism — embraces numerous centuries and countries and presents such a mass of political forms, such a variety of political doctrines, opinions, and revolutions, that this extreme diversity and immense variety (especially in connection with the political, philosophical, and other doctrines of bourgeois scholars and politicians) can be understood only by firmly holding, as to a guiding thread, to this division of society into classes, this change in the forms of class rule, and from this standpoint examining all social questions — economic, political, spiritual, religious, and so on.

If you examine the State from the standpoint of this fundamental division, you will find that, before the division of society into classes, as I have already said, no State existed. But, as the social division into classes arose and took firm root, as class society arose, the State also arose and took firm root. Human history knows scores and hundreds of countries that have passed or are still passing through slavery, feudalism, and capitalism. In each of these countries, despite the immense historical changes that have taken place, despite all the political vicissitudes and all the revolutions due to this development of humanity, to the transition from slavery through feudalism to capitalism and to the present worldwide struggle against capitalism, you will always discern the emergence of the State. It has always been a certain apparatus which stood outside society and consisted of a group of people engaged solely, or almost solely, or mainly, in ruling. People are divided into the ruled, and into specialists in ruling, those who rise above society and are called rulers, statespersons. This apparatus, this group of people who rule others, always possesses certain means of coercion, of physical force, irrespective of whether this violence over people is expressed in the primitive club, or in more perfected types of weapons in the epoch of slavery, or in the firearms which appeared in the Middle Ages, or, finally, in modern weapons, which, in the 20th century, are technical marvels and are based entirely on the latest achievements of modern technology. The methods of violence changed, but, whenever there was a State, there existed in every society a group of persons who ruled, who commanded, who dominated, and who, in order to maintain their power, possessed an apparatus of physical coercion, an apparatus of violence, with those weapons which corresponded to the technical level of the given epoch. And by examining these general phenomena, by asking ourselves why no State existed when there were no classes, when there were no exploiters and exploited, and why it appeared when classes appeared — only in this way shall we find a definite answer to the question of what is the nature and significance of the State.

The State is a machine for maintaining the rule of one class over another. When there were no classes in society, when, before the epoch of slavery, people worked in primitive conditions of greater equality, in conditions when the productivity of labour was still at its lowest, and when primitive humanity could barely procure the wherewithal for the crudest and most primitive existence, a special group of people, whose function is to rule and to dominate the rest of society, had not and could not yet have emerged. Only when the first form of the division of society into classes appeared, only when slavery appeared, when a certain class of people, by concentrating on the crudest forms of agricultural labour, could produce a certain surplus, when this surplus was not absolutely essential for the most wretched existence of the slaves and passed into the hands of the slave-owners, when, in this way, the existence of this class of slave-owners was secure — then, in order that it might take firm root, it was necessary for a State to appear.

And it did appear — the slave-owning State, an apparatus which gave the slave-owners power and enabled them to rule over the slaves. Both society and the State were then on a much smaller scale than they are now, they possessed incomparably poorer means of communication — the modern means of communication did not then exist. Mountains, rivers, and seas were immeasurably greater obstacles than they are now, and the State took shape within far narrower geographical boundaries.

In every course on the history of ancient times, in any lecture on this subject, you will hear about the struggle which was waged between the monarchical and republican States. But the fundamental fact is that the slaves were not regarded as human beings — not only were they not regarded as citizens, they were not even regarded as human beings. Roman law regarded them as chattels. The law of murder, not to mention the other laws for the protection of the person, did not extend to slaves. It defended only the slave-owners, who were alone recognized as citizens with full rights. But whether a monarchy was instituted or a republic, it was a monarchy of the slave-owners or a republic of the slave-owners, while the slaves were chattels in the eyes of the law; and, not only could any sort of violence be perpetrated against slaves, but even the killing of slaves was not considered a crime. Slave-owning republics differed in their internal organization, there were aristocratic republics and democratic republics. In an aristocratic republic, only a small number of privileged persons took part in the elections; in a democratic republic, everybody took part — but everybody meant only the slave-owners, that is, everybody except the slaves. This fundamental fact must be borne in mind, because it throws more light than any other on the question of the State and clearly demonstrates the nature of the State.

The State is a machine for the oppression of one class by another, a machine for holding in obedience to one class other, subordinated classes. There are various forms of this machine. The slave-owning State could be a monarchy, an aristocratic republic, or even a democratic republic. In fact, the forms of government varied extremely, but their essence was always the same: the slaves enjoyed no rights and constituted an oppressed class; they were not regarded as human beings. We find the same thing in the feudal State.

The change in the form of exploitation transformed the slave-owning State into the feudal State. This was of immense importance. In slave-owning society, the slaves enjoyed no rights whatsoever and were not regarded as human beings; in feudal society, the peasants were bound to the soil. The chief distinguishing feature of serfdom was that the peasants (and, at that time, the peasants constituted the majority; the urban population was still very small) were considered bound to the land — this is the very basis of «serfdom». The peasants might work a definite number of days for themselves on the plots assigned to them by the feudal lords; on the other days, the peasant serfs worked for their lords. The essence of class society remained — society was based on class exploitation. Only the owners of the land could enjoy full rights; the peasants had no rights at all. In practice, their condition differed very little from the condition of slaves in the slave-owning State. Nevertheless, a wider road was opened for their emancipation, for the emancipation of the peasants, since the peasant serfs were not regarded as the direct property of the lords. They could work part of their time on their own plots, could, so to speak, belong to themselves to some extent; and, with the wider opportunities for the development of exchange and trade relations, the feudal system steadily disintegrated and the scope of emancipation of the peasantry steadily widened. Feudal society was always more complex than slave society. There was a greater development of trade and industry, which even in those days led to capitalism. In the Middle Ages, feudalism predominated. And here, too, the forms of State varied, here, too, we find both the monarchy and the republic, although the latter was much more weakly expressed. But always the feudal lords were regarded as the only rulers. The peasant serfs were deprived of absolutely all political rights.

Neither under slavery nor under the feudal system could a small minority of people dominate over the vast majority without coercion. History is full of the constant attempts of the oppressed classes to throw off oppression. The history of slavery contains records of wars of emancipation from slavery which lasted for decades. Incidentally, the name «Spartacist» now adopted by the German Communists — the only German political party which is really fighting against the yoke of capitalism — was adopted by them, because Spartacus was one of the most prominent heroes of one of the greatest revolts of slaves, which took place about 2'000 years ago. For many years, the seemingly omnipotent Roman Empire, which rested entirely on slavery, experienced the shocks and blows of a widespread uprising of slaves, who armed and united to form a vast army under the leadership of Spartacus. In the end, they were defeated, captured, and put to torture by the slave-owners. Such civil wars mark the whole history of the existence of class society. I have just mentioned an example of the greatest of these civil wars in the epoch of slavery. The whole epoch of feudalism is likewise marked by constant uprisings of the peasants. For example, in Germany in the Middle Ages, the struggle between the two classes — the feudal lords and the serfs — assumed wide proportions and was transformed into a civil war of the peasants against the landowners. You are all familiar with similar examples of repeated uprisings of the peasants against the feudal landowners in Russia.

In order to maintain their rule and to preserve their power, the feudal lords had to have an apparatus by which they could unite under their subjugation a vast number of people and subordinate them to certain laws and regulations; and all these laws fundamentally amounted to one thing — the maintenance of the power of the lords over the peasant serfs. And this was the feudal State, which in Russia, for example, or in quite backward Asian countries (where feudalism prevails to this day) differed in form — it was either a republic or a monarchy. When the State was a monarchy, the rule of one person was recognized; when it was a republic, the participation of the elected representatives of landowning society was in one degree or another recognized — this was in feudal society. Feudal society represented a division of classes under which the vast majority — the peasant serfs — were completely subjected to an insignificant minority — the owners of the land.

The development of trade, the development of commodity exchange, led to the emergence of a new class — the capitalists. Capital took shape at the close of the Middle Ages, when, after the discovery of the Americas, world trade developed enormously, when the quantity of precious metals increased, when silver and gold became the medium of exchange, when money circulation made it possible for individuals to possess tremendous wealth. Silver and gold were recognized as wealth all over the world. The economic power of the landowning class declined and the power of the new class — the representatives of capital — developed. The reconstruction of society was such that all citizens seemed to be equal, the old division into slave-owners and slaves disappeared, all were regarded as equal before the law, irrespective of what capital they owned; whether they owned land as private property, or were poor people who owned nothing but their labour power — all were equal before the law. The law protects everybody equally; it protects the property of those who have it from attack by the masses, who, possessing no property, possessing nothing but their labour power, grow steadily impoverished and ruined and become converted into proletarians. Such is capitalist society.

I cannot dwell on it in detail. You will return to this when you come to discuss the Programme of the Party — you will then hear a description of capitalist society. This society advanced against serfdom, against the old feudal system, under the slogan of liberty. But it was liberty for those who owned property. And when feudalism was shattered, which occurred at the end of the 18th century and the beginning of the 19th century — in Russia, it occurred later than in other countries, in 1861 — the feudal State was then superseded by the capitalist State, which proclaims liberty for the whole people as its slogan, which declares that it expresses the will of the whole people, and which denies that it is a class State. And here there developed a struggle between the Socialists, who are fighting for the liberty of the whole people, and the capitalist State — a struggle which has led to the creation of the Socialist Council Republic and which is spreading all over the world.

To understand the struggle that has been started against world capital, to understand the nature of the capitalist State, we must remember that, when the capitalist State advanced against the feudal State, it entered the fight under the slogan of liberty. The abolition of feudalism meant liberty for the representatives of the capitalist State and served their purpose, inasmuch as serfdom was breaking down and the peasants had acquired the opportunity of owning as their full property the land which they had purchased for compensation or in part by quit-rent — this did not concern the State: it protected property irrespective of its origin, because the State was founded on private property. The peasants became private owners in all the modern, developed States. Even when the landowners surrendered part of their land to the peasants, the State protected private property, rewarding the landowners by compensation, by letting them take money for the land. The State as it were declared that it would fully preserve private property, and the State accorded it every support and protection. The State recognized the property rights of every merchant, industrialist, and manufacturer. And this society, based on private property, on the power of capital, on the complete subjection of the propertyless workers and working masses of the peasantry, proclaimed that its rule was based on liberty. Combating feudalism, it proclaimed freedom of property and was particularly proud of the fact that the State had ceased, supposedly, to be a class State.

Yet the State continued to be a machine which helped the capitalists to hold the poor peasants and the working class in subjection. But, in outward appearance, it was free. It proclaimed universal suffrage, and declared, through its champions, preachers, scholars, and philosophers, that it was not a class State. Even now, when the Socialist Council Republics have begun to fight the State, they accuse us of violating liberty, of building a State based on coercion, on the suppression of some by others, whereas they represent a popular, democratic State. And now, when the socialist world revolution has begun, and when the revolution has succeeded in some countries, when the fight against world capital has grown particularly acute, this question of the State has acquired the greatest importance and has become, one might say, the most burning one, the focus of all present-day political questions and political disputes.

Whichever political party we take in Russia or in any of the more developed countries, we find that nearly all political disputes, disagreements, and opinions now centre around the conception of the State. Is the State in a capitalist country, in a democratic republic — especially one like Switzerland or the United States — in the freest democratic republics, an expression of the popular will, the sum total of the general decision of the people, the expression of the national will, and so on; or is the State a machine that enables the capitalists of those countries to maintain their power over the working class and the peasantry? That is the fundamental question around which all political disputes all over the world now centre. What do they say about Majoritarianism? The bourgeois press insults the Majoritarians. You will not find a single newspaper that does not repeat the hackneyed accusation that the Majoritarians violate popular rule. If our Minoritarians and Social-Revolutionaries, in their simplicity of heart (perhaps it is not simplicity, or perhaps it is the simplicity which, as the proverb says, is worse than robbery), think that they discovered and invented the accusation that the Majoritarians have violated liberty and popular rule, they are ludicrously mistaken. Today, every one of the richest newspapers in the richest countries, which spend tens of millions on their distribution and disseminate bourgeois lies and imperialist policy in tens of millions of copies — every one of these newspapers repeats these basic arguments and accusations against Majoritarianism, namely, that the United States, Britain, and Switzerland are advanced States based on popular rule, whereas the Majoritarian republic is a State of bandits, in which liberty is unknown, and that the Majoritarians have violated the idea of popular rule and have even gone so far as to disperse the Constituent Assembly. These terrible accusations against the Majoritarians are repeated all over the world. These accusations lead us directly to the question — what is the State? In order to understand these accusations, study them, and have a fully intelligent attitude toward them, and not to examine them on hearsay, but with a firm opinion of our own, we must have a clear idea of what the State is. We have before us capitalist States of every kind and all the theories in defence of them which were created before the war. In order to answer the question properly, we must critically examine all these theories and views.

I have already advised you to turn for help to Engels's book, The Origin of the Family, Private Property, and the State. This book says that every State in which private ownership of the land and the means of production exists, in which capital dominates, however democratic it may be, is a capitalist State, a machine used by the capitalists to keep the working class and the poor peasants in subjection; while universal suffrage, a Constituent Assembly, a parliament are merely a form, a sort of promissory note, which does not change the real state of affairs.

The forms of domination of the State may vary: capital manifests its power in one way where one form exists, and in another way where another form exists — but essentially the power is in the hands of capital, whether there are voting qualifications or some other rights or not, or whether the republic is a democratic one or not — in fact, the more democratic it is, the cruder and more cynical is the rule of capitalism. One of the most democratic republics in the world is the United States of America, yet nowhere (and those who have been there since 1905 probably know it) is the power of capital, the power of a handful of multi-millionaires over the whole of society, so crude and so openly corrupt as in the United States. Once capital exists, it dominates the whole of society, and no democratic republic, no franchise can change its nature.

The democratic republic and universal suffrage were an immense progressive advance as compared with feudalism; they have enabled the proletariat to achieve its present unity and solidarity, to form those firm and disciplined ranks which are waging a systematic struggle against capital. There was nothing even approximately resembling this among the peasant serfs, not to speak of the slaves. The slaves, as we know, revolted, rioted, started civil wars, but they could never create a class-conscious majority and political parties to lead the struggle, they could not clearly realize what their aims were, and, even in the most revolutionary moments of history, they were always pawns in the hands of the ruling classes. The bourgeois republic, parliament, universal suffrage — all represent great progress from the standpoint of the world development of society. Humanity moved toward capitalism, and it was capitalism alone which, thanks to urban culture, enabled the oppressed proletarian class to become conscious of itself and to create the international working-class movement, the millions of workers organized all over the world in political parties — the Socialist Parties, which are consciously leading the struggle of the masses. Without parliamentarism, without an electoral system, this development of the working class would have been impossible. That is why all these things have acquired such great importance in the eyes of the broad masses of the people. That is why a radical change seems to be so difficult. It is not only the conscious hypocrites, scientists, and priests that upheld and defend the bourgeois lie that the State is free and that it is its mission to defend the interests of all; so also do a large number of people who sincerely adhere to the old prejudices and who cannot understand the transition from the old, capitalist society to socialism. Not only people who are directly dependent on the bourgeoisie, not only those who live under the yoke of capital or who have been bribed by capital (there are a large number of all sorts of scientists, artists, priests, and so on, in the service of capital), but even people who are simply under the sway of the prejudice of bourgeois liberty, have taken up arms against Majoritarianism all over the world, because, when the Council Republic was founded, it rejected these bourgeois lies and openly declared: You say that your State is free, whereas, in reality, as long as there is private property, your State, even if it is a democratic republic, is nothing but a machine used by the capitalists to suppress the workers, and the freer the State, the more clearly is this expressed. Examples of this are Switzerland in Europe and the United States in the Americas. Nowhere does capital rule so cynically and ruthlessly, and nowhere is it so clearly apparent, as in these countries, although they are democratic republics, no matter how prettily they are painted and notwithstanding all the talk about labour democracy and the equality of all citizens. The fact is that, in Switzerland and the United States, capital dominates, and every attempt of the workers to achieve the slightest real improvement in their condition is immediately met by civil war. There are fewer soldiers, a smaller standing army, in these countries — Switzerland has a militia and every Swiss has a gun at home, while, in the United States, there was no standing army until quite recently — and so, when there is a strike, the bourgeoisie arms, hires soldiery, and suppresses the strike; and nowhere is this suppression of the working-class movement accompanied by such ruthless severity as in Switzerland and the United States, and nowhere does the influence of capital in parliament manifest itself as powerfully as in these countries. The power of capital is everything, the stock exchange is everything, while parliament and elections are marionettes, puppets… But the eyes of the workers are being opened more and more, and the idea of Council Government is spreading farther and farther afield, especially after the bloody carnage we have just experienced. The necessity of a relentless war on the capitalists is becoming clearer and clearer to the working class.

Whatever guise a republic may assume, however democratic it may be, if it is a bourgeois republic, if it retains private ownership of the land and factories, and if private capital keeps the whole of society in wage slavery, that is, if the republic does not carry out what is proclaimed in the Programme of our Party and in the Council Constitution, then this State is a machine for the suppression of some people by others. And we shall place this machine in the hands of the class that is to overthrow the power of capital. We shall reject all the old prejudices about the State meaning universal equality — for that is a fraud: as long as there is exploitation, there cannot be equality. Landowners cannot be the equals of workers, or hungry people the equals of full people. This machine called the State, in front of which people bowed in superstitious awe, believing the old tales that it means popular rule, tales which the proletariat declares to be a bourgeois lie — this machine the proletariat will smash. So far, we have deprived the capitalists of this machine and have taken it over. We shall use this machine, or bludgeon, to destroy all exploitation. And when the possibility of exploitation no longer exists anywhere in the world, when there are no longer owners of land and owners of factories, and when there is no longer a situation in which some gorge while others starve, only when the possibility of this no longer exists shall we consign this machine to the scrapheap. Then there will be no State and no exploitation. Such is the view of our Communist Party. I hope that we shall return to this subject in subsequent lectures, return to it again and again.