The Working of Imperialism in the Era of Globalisation: Draft Ideological Resolution of the Communist Party of India (Marxist)

2.1   The CPI(M), steadfastly upholding Marxism-Leninism and its inviolable tool of ‘concrete analysis of concrete conditions’, evaluates the working of imperialism in the present concrete conditions and its impact on India. The latter is of utmost necessity to work out the correct and appropriate tactics that will advance our strategic objectives.

2.2   Globalisation must be understood in its totality. The internal dynamics of capitalism, as Marx has shown, leads to the accumulation and concentration of capital in a few hands. It is on the basis of a scientific analysis of the development of this tendency that Lenin identified the emergence and growth of imperialism from the stage of monopoly capitalism. The Leninist analysis of the politics of imperialism – the last stage of capitalism – laid the foundations for correct revolutionary strategy and tactics for intensifying class struggles leading, for the first time in human history, to the triumph of the proletarian revolution – the great October Socialist Revolution of 1917. Continue reading


CP of Brazil (PCdoB) – 90 years for Brazil and Socialism!! A Manifest to All Workers and the Brazilian People

National Political Commission of the Communist Party of Brazil.
São Paulo, March 15, 2012.

The Communist Party of Brazil – PCdoB – turns 90 on March 25, 2012. It has had the longest life among the political organizations in the history of Brazil, connected to the workers’ longing for the socialist ideal. It envisions Brazil as a great nation, loving peace and solidarity among peoples, rejecting war and imperialist rulings.

In nine decades generations of communists joined the party ranks. In different stages, three personalities inscribed their names in the saga of communists in Brazil: Astrojildo Pereira, Luiz Carlos Prestes and João Amazonas.

Astrojildo Pereira led the foundation in 1922 and symbolizes the generation of those first days. Prestes joined the Party in 1934, already the “Hope Knight,” and led the generation until 1960. Amazonas joined the Party in 1935 and led a generation that reorganized it and conducted it until the first election of Lula.

As Renato Rabelo was acclaimed president of the Party in 2001, shortly before the passing of Amazonas, a new generation is taking position in the communist trenches.

Today PCdoB is a well-known and prestigious force, a powerful political and moral asset, a strong presence among workers, a predominant influence among the youth, with outstanding presence in the Parliament, in local governments and in the Lula and Dilma Rousseff administrations.

Without underestimating the divergences of the past, the current board of PCdoB is aware that this party is the one founded in 1922 and reorganized in 1962, built by all those generations of communists. The anniversary that we proudly celebrate is that of all those generations.

1. The legacy of the founding generation

The first expressive contribution of the Party to our history is its own foundation. It introduced in the political stage, for the first time among us, a working class party with its own organization and specific objectives, starting with socialism.

At that time, the working class already started strikes for their rights and had active unions. But, under anarchist influence, it resisted the political struggle. However, they received news from Russia, according to which workers brought down a tyrannical regime, took power and started to build socialism. And a piece of information started to circulate: such achievement was only possible because they had a communist party.

Building a party of that kind in our country was the mission started by the nine delegates that founded the Communist Party of Brazil: Astrojildo Pereira, Cristiano Cordeiro, Abílio de Nequete, Hermogênio da Silva Fernandes, João da Costa Pimenta, Joaquim Barbosa, José Elias da Silva, Luis Peres and Manuel Cendón. Astrojildo and others, such as Octávio Brandão, led the first generation of communists.

The Old Republic was entering a crisis and the dispute that led to the Revolution of 1930 eight years after was already growing. The recently founded Party introduced a new element: it led the working class to politics. It organized the Labor and Peasant Bloc, BOC, which systematized for the first time among us a platform of social and labor rights. The Party, by means of BOC, elected in 1927 two communist councilors in the city of Rio de Janeiro: Octávio Brandão and Minervino de Oliveira. In 1929 – with the banner of a unionist coalition that it has defended since 1922 – it created the General Confederation of the Workers of Brazil, CGTB.

In the elections in 1930 Júlio Prestes was the ruling candidate and Getúlio Vargas represented the opposition. The Party proposed Luiz Carlos Prestes as its candidate, which was denied. It then launched the candidacy of Minervino de Oliveira, Secretary-General of CGTB. The campaign suffered from unusual violence and the candidate was imprisoned several times. He had few votes. But the historical fact remained: in 1930 the Communist Party of Brazil launched a unionist worker, a black man, Minervino de Oliveira, as a candidate to the Presidency of the Republic.

As the Revolution of 1930 unfolded, the Party did not support it. It judged – wrongly – that mere oligarchic contradictions were at stake.

The founding generation also left a valorous legacy in divulging the ideas of the Party. The Movimento Comunista magazine was issued in 1922; the A Classe Operária newspaper was launched in 1925; in 1927 it issued the first communist daily, A Nação.

In the theoretical front, the founding generation is also credited for launching the first Brazilian edition of the Communist Manifesto, followed by other works by Marx and Lenin. Octávio Brandão published Agrarismo e Industrialismo (1926), the first essay on the Brazilian reality under the Marxist point of view.

2. Struggle for liberty, development and culture

When the Revolution of 1930 showed its limits, the Party contributed to launch the National Liberating Alliance (ANL) in March 1935. Prestes, who joined the Party in 1934, was its president of honor. ANL rapidly spread in the national territory with its motto “Bread, Land and Liberty” and with its mobilizations against Nazi fascism and its local version, integralism. Then it was banned by the Vargas administration, leading alliance groups connected to the Party to try to form a popular government with the uprising in November 1935, which was soon asphyxiated because it was fundamentally based on the barracks of the Army.

Repression was always heavy on the Party. After the uprising in 1935, it was extensive and cruel, with more than 15 thousand imprisoned. Prestes remained nine years in jail. Olga Benário, the young German connected to the Communist International, Prestes’ companion, was handed to Hitler’s Gestapo and died in a concentration camp. The repressive wave proceeded until 1937, in the dictatorship of the Estado Novo, the New State.

In the 63 years from 1922 and 1985, the Party had only two years and fourth months of legality. The dominant classes always curbed its freedom. But in several occasions repression not only victimized communists, but also the whole of society, such as during the Estado Novo (1937-1945) and the military dictatorship (1964-1985). The most used pretext was the “communist threat.” Therefore, one of the Party’s legacies to the history of Brazil is its extensive fight for freedom.

During the Estado Novo the party leadership was disbanded, demanding a new restructuration that culminated with the Mantiqueira Conference (1943). That is when the second generation of communists appeared, headed by Luiz Carlos Prestes (imprisoned until 1945), Diógenes Arruda, Maurício Grabois, Pedro Pomar, João Amazonas, Amarílio Vasconcelos, Júlio Sérgio de Oliveira, Mário Alves and Carlos Marighella.

The Party fought to make Brazil enter Word War II to join the allied forces, among which the USSR, against the Nazi fascist Axis. It strived for the constitution of the Expeditionary Brazilian Force that fought in Europe, in which many communists enlisted.

After the defeat of Germany in World War II, the Estado Novo came to an end and the Party became legal for a short period. It launched Iedo Fiúza as its presidential candidate in 1945, obtaining 10% of the valid votes; and elected Prestes in the Senate with many votes and 14 deputies for the Constituent Assembly, among which the most voted for deputy in Rio de Janeiro, João Amazonas, as well as Maurício Grabois, Carlos Marighella, Gregório Bezzerra, Jorge Amado and Claudino José da Silva, the only black man in the Constituent Assembly.

At the Constituent Assembly, the Party stood out for its unyielding defense of democracy, the rights of workers, the agrarian reform and national sovereignty. And it highlighted the role of the Soviet Union in defeating Nazi fascism.

The Constituent Assembly became effective in the already poisonous climate of the Dutra administration and the Cold War. The Party lost its permit in 1947 and shortly after its elected Congress members were expelled. That was a rude and contemptible attack against democracy.

In clandestinity again, communists displayed another of their characteristics: the defense of development and national economy. The campaign “The oil is ours” was started at that time, leading to the creation of Petrobras in 1953.

During this period the communists organized great campaigns for peace, against sending Brazilian troops to fight in the Korean War and for the banishment of nuclear weapons.

In this generation the Party sought closer ties with the intellectual and artistic production. Among those directly connected to the Party were writers such as Jorge Amado and Graciliano Ramos; architects and artists such as Oscar Niemeyer, Cândido Portinari, Di Cavalcanti, Carlos Scliar and Tarsila do Amaral; playwrights and actors such as Gianfrancesco Guarnieri, Francisco Milani, Oduvaldo Vianna Filho, Dias Gomes and Mário Lago; musicians such as Cláudio Santoro and Guerra Peixe; directors such as Ruy Santos and Nelson Pereira dos Santos; scientists such as Mário Schenberg; sportsmen such as João Saldanha; jornalists such as Aparício Torelli, the Baron of Itararé.

3. Reorganization and the struggle in many fronts against the dictatorship in 1964

Dreadful facts affected the Communist Party of Brazil between 1956 and 1962. On the one side, the majority of the Brazilian leadership accepted opportunist trends disseminated in the 20th Congress of the Communist Party of the Soviet Union (CPSU), headed by Nikita Khrushchev. On the other hand, that same majority adopted a national-reformist trend. Therefore, in 1961 a new reformist organization called Brazilian Communist Party published a new Program and Statute.

Immediately a group of experienced leaders reacted and, in February 1962, reorganized the Communist Party of Brazil, with its original name, tradition and revolutionary character, starting to use the acronym PCdoB. The Party became smaller, but revitalized. It started to think more about Brazil and defined its policies in line with the events. The organization was headed by João Amazonas, Maurício Grabois and Pedro Pomar.

After half a century, life has proven those who reorganized the Party. PCdoB has grown and stood firmly. Nobody today doubts which is the Communist Party of Brazil.

Two years after the reorganization the generals brought about the coup in 1964. The Party concluded that the dictatorship had come to stay. The doors to institutional action were closed. Therefore, it opened the way to armed resistance. In the following years, while the dictatorship became increasingly violent, PCdoB prepared and directed the Araguaia Guerilla.

The Araguaia was a heroic chapter in the history of Brazil that honors and praises PCdoB. The Guerilla resisted for almost three years. The dictatorship mobilized many troops to confront it, prohibited the press to divulge it and resorted to “dirty war.” But the alarm remained: Brazilians did not accept the dictatorship and other Araguaias could appear.

During the Guerilla, almost all of the greatest organization opposing the dictatorship, the Marxist-Leninist Popular Action (APML), joined PCdoB after a long ideological struggle: it was the most important and successful unifying process in the history of the Brazilian left.

In 1976, already in its declining stage, the dictatorship perpetrated the Lapa Massacre, in São Paulo, where three communist leaders were murdered: Pedro Pomar, Ângelo Arroyo and João Batista Drummond.

Amazonas headed a leading core recomposed with leaders from APML and young cadres, guiding a third generation of communists.

In 1975 the Party concentrated the struggle for the end of the dictatorship under three banners: broad, generalized and unrestricted amnesty; the revocation of the exceptional acts and laws; and a free and sovereign Constituent Assembly. In 1979, though distorted and incomplete, the amnesty freed political prisoners and allowed the return of exiles. The social movements started over, with strikes and other journeys such as the Movement against Destitution. And the Party took part of it. In 1984 one of the greatest mass demonstrations in the history of Brazil took place: the Diretas Já (Direct elections now) campaign. Despite its banishment, PCdoB took to the streets. But the Congress did not approve the Diretas Já.

The nation was shocked. The opposition was doubtful. Part of it attempted to form the “Direct elections only” movement. Tancredo Neves, the possible opposition candidate, would have to renounce the government of the state of Minas Gerais in order to become a candidate. Amid such confusion, would he resign?

PCdoB was not confounded. It stressed that the opposition would go to the Electoral College not to legitimate, but to put an end to the dictatorship. It also declared that if a candidate would openly make such a commitment, the Party would take to the streets to legitimize his candidacy. Amazonas went to Minas Gerais to explain that position to Tancredo Neves. He became a candidate and the great demonstrations of Diretas Já were repeated. Victory finished the College and the dictatorship.

The defeat of the Soviet experience in 1991 was another crucial moment. Capitalist proclaimed that socialist was finished. Politicians and intellectuals, even progressive ones, believed that lie. Many communist parties put their flags down, changed their names and their symbols and renounced Marxism.

PCdoB did not lower its flag, did not change its name, did not change its symbol and did not deny Marxism. It tried to learn from the defeat, studying and learning with the successes and mistakes of the Soviet experience, adjusting the struggle for socialism to the new conditions of the world. It stressed that that defeat took place when socialism was still in its infancy, taking its first steps. The Party called an Extraordinary Congress (1992) and after a substantial debate the conclusion was unanimous: “Socialism lives!”

Today it is capitalism that struggles under the claws of a systemic crisis. And its epicenter is exactly in the capitalist metropolises: in Europe and in the United States.

Much to the contrary, socialism displays its vitality. We can see that in great China – the second strongest international power – heroic Vietnam and fearless Cuba, among other experiences, including the socialist project in Venezuela, Bolivia and Ecuador. The rebellious movements in Wall Street and Europe also stood out.

It is a new struggle for socialism that is unfolding all over the world and especially in Latin America. That is a revolutionary and renovated socialism that does not copy a single model, absorbing national particularities and opening the way with courage and an open mind. That is the socialism of PCdoB.

4. A new time, democratization, the Constituent Assembly, a Party in the government

Redemocratization after the dictatorship followed an unexpected path. Tancredo Neves passed away and his vice President, José Sarney, took the decisive steps. The Party was legal once again and took part in the new Constituent Assembly in 1987-88. Its 1,003 amendments dealt with broadening democracy; labor rights; development and national sovereignty. Such as in the Constituent Assembly in 1946, one of them guaranteed religious freedom. The Communist Party of Brazil is the only party of all active organizations today that took part in the three Constituent Assemblies in the republican period.

On January 1st 2003 Luiz Inácio Lula da Silva was inaugurated in the presidential palace. It was not a mere change of names. A new era started in the history of the country.

PCdoB is proud of its leading role in building that cycle. It is the only party, apart from the Workers Party, that fought for it since the beginning. It supported Lula since his campaign in 1989, in his three initial defeats and in the three following victories until the election of President Dilma Rousseff in 2010. It engaged in the difficult resistance to the neoliberal era, in the great popular students’ demonstrations that led to the impeachment of the President of the Republic in 1992. In the Fernando Henrique Cardoso administration it fought against the neoliberal policy, privatizations, the IMF, the Apagão (energy blackout), the diplomacy that raised its voice against Bolivia and lowered it with the USA. The Party helped to turn that tenebrous page – we hope it is forever.

The change in Brazil is part of a broader movement. It is almost all of Latin America that has rebelled in a true red, democratic, patriotic and progressive tide dyed with the Latin American blood.

Rebellion follows an original path where the main weapon is popular vote. By means of the victories of advanced candidates, backed by popular movements, the transformation progress follows its course.

To the Party, 2003 brought an unprecedented reality. It was called to take part in the government of Brazil for the first time in its history. And the offer was accepted.

PCdoB has supported and participated in the struggle and success of the democratic-popular administrations of Lula and Dilma Rousseff. It offered them some of their best cadres to work – with outstanding success and immaculate integrity – in areas such as Sports, political articulation, Oil, Culture, Science and Technology, Health and Tourism, among others. In the crucial days of the crisis of 2005, when conservative opposition thought they would “get rid of those people,” PCdoB brought the people to the streets to shout “Stay Lula!”.

At the same time, PCdoB does not mix up loyalty and support with playing second fiddle. It preserves its political independence in relation with the government. It defends the autonomy of social movements, the mobilization of the people as indispensable to change. It believes that the government needs both support and criticism in order to advance and defend itself from right-wing coup-like attempts. It believes that to criticize what is wrong is a form of support.

5. Call

The Communist Party of Brazil is a Brazilian political force engaged in pursuing objectives such as the transformation of Brazil into a prosperous, developed and free Nation, loving peace among peoples, marching towards a socialist transition. It is aware of its past of struggles that contributed – often with unprecedented sacrifices – to take Brazil to where it is today.

The world is now undergoing a great crisis of capitalism that is further aggravating growing inequalities and social crises and increasing war conflicts in the world. In such a context, the main issue is which way to follow, which alternative to choose.

That is why PCdoB, in its 90th anniversary, calls the people to embrace its Socialist Program, to apply and develop it.

The Socialist Program results from mature thinking regarding the situation of the country and the world. It went through years of elaboration and embodies a new programmatic concept.

The current Socialist Program of PCdoB takes a new step forward: it proposes a direction and a route. Socialism is the direction. Strengthening the Brazilian Nation is the route.

Strengthening the Nation is achieved by the materialization of a New National Development Project based on four principles: the struggle for sovereignty and the defense of the Nation; the democratization of society; social progress; and the solidary integration with Latin America. The Program presents a broad set of proposals that will allow directing that project.

That route could lead to a popular democracy under the hegemony of workers and the majority of the Nation, therefore creating conditions for the transition to socialism. It will represent a leap for civilization, the third in the rough but victorious history of Brazil.

It is armed with that Program and the New National Development Project that PCdoB makes this call and, certain that increasing its political representativeness will contribute to advance the achievements of the people, it will be fully committed in the elections next October, disputing city halls in many capitals and other important cities. The Party maintains its doors open and accepts in its ranks all Brazilians that are looking for an organized and transforming political activity.

Reaching 90 years of existence is a great victory of the Communist Party of Brazil. But even greater is our joy to turn 90 fully active, revitalized and confident. It remains active because it never failed to defend workers and Brazil. It is revitalized because it never had so much people in its ranks in order to face the tasks of the future. And it is confident of being in the path that will lead to a stronger Nation and socialism.

Long live March 25!

Long live PCdoB!

Long live Socialism!

Long live Brazil!

 Communist Party of Brazil

The State: A Lecture Delivered at the Sverdlov University

by Vladimir Lenin

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 handbooks which are available in your library for the students of the Soviet 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 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 about 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 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 mankind 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 of man, but is given him from without.

And it must be said that this doctrine is so closely bound up with the interests of the exploiting classes—the landowners and the capitalists—so serves their interests, has so deeply permeated all the customs, views and science of the gentlemen 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 Mensheviks and Socialist-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 opinion—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 principal stages in its development, arid, 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 aroused, 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 man by man, 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 man by man arose, the first form of division into classes—slave-owners and slaves—there existed the patriarchal 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 civilisation, 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 communism, 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, civilised 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 is represented at the present time, as you all realise, by armed contingents 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 men 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 contingents of men, armies, etc.—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 patriarchal, primitive society, in which there were no aristocrats; then we had a society based on slavery—a slaveowning society. The whole of modern, civilised Europe has passed through this stage—slavery ruled supreme two thousand 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 slaveowners 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 laboured 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 slave as a chattel completely owned by the slave-owner. As far as the peasant serf was concerned, class oppression and dependence remained, but it was not considered that the feudal lord owned the peasants as chattels, but that he was 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 eighteenth century, or rather, from the end of the eighteenth century and during the nineteenth 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 the whole mass of labourers, 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 wealthy peasants who themselves hired labourers 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 scheme, will you be able properly to appraise these doctrines and understand what they refer to; for each of these great periods in the history of mankind, slave-owning, feudal and capitalist, embraces scores and hundreds of centuries 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, etc.

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.

The history of mankind 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 mankind, to the transition from slavery through feudalism to capitalism and to the present world-wide 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, statesmen. 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 twentieth 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 laboured in primitive conditions of greater equality, in conditions when the productivity of labour was still at its lowest, and when primitive man 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 slave and passed into the hands of the slave-owner, 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. A technically weak state apparatus served a state confined within relatively narrow boundaries and with a narrow range of action.

Nevertheless, there did exist an apparatus which compelled the slaves to remain in slavery, which kept one part of society subjugated to and oppressed by another. It is impossible to compel the greater part of society to work systematically for the other part of society without a permanent apparatus of coercion. So long as there were no classes, there was no apparatus of this sort. When classes appeared, everywhere and always, as the division grew and took firmer hold, there also appeared a special institution—the state.

The forms of state were extremely varied. As early as the period of slavery we find diverse forms of the state in the countries that were the most advanced, cultured and civilised according to the standards of the time—for example, in ancient Greece and Rome which were based entirely on slavery.

At that time there was already a difference between monarchy and republic, between aristocracy and democracy. A monarchy is the power of a single person, a republic is the absence of any non-elected authority; an aristocracy is the power of a relatively small minority, a democracy is the power of the people (democracy in Greek literally means the power of the people). All these differences arose in the epoch of slavery. Despite these differences, the state of the slave-owning epoch was a slave-owning state, irrespective of whether it was a monarchy or a republic, aristocratic or democratic.

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 manslaughter, not to mention the other laws for the protection of the person, did not extend to slaves. It defended only the slaveowners, who were alone recognised 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. All rights were enjoyed by the slave-owners, while the slave was a chattel in the eyes of the law; and not only could any sort of violence be perpetrated against a slave, but even the killing of a slave was not considered a crime. Slave-owning republics differed in their internal organisation, 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 slave enjoyed no rights whatever and was not regarded as a human being; in feudal society the peasant was 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 peasant might work a definite number of days for himself on the plot assigned to him by the landlord; on the other days the peasant serf worked for his lord. 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 serf was not regarded as the direct property of the lord. He could work part of his time on his own plot, could, so to speak, belong to himself 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 lord was regarded as the only ruler. 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 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 two thousand 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 landlords 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 Asiatic 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 recognised; when it was —a republic, the participation of the elected representatives of landowning society was in one degree or another recognised—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 America, 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 recognised 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 each owned; whether he owned land as private property, or was a poor man who owned nothing but his 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 eighteenth century and the beginning of the nineteenth 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 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 Soviet Socialist 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, civilised states. Even when the landowner surrendered part of his land to the peasant, the state protected private property, rewarding the landowner by compensation, by letting him 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 recognised 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 labouring 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 Soviet Socialist 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 world socialist 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 party we take in Russia or in any of the more civilised 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 U.S.A.—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 forth; 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 Bolshevism? The bourgeois press abuses the Bolsheviks. You will not find a single newspaper that does not repeat the hackneyed accusation that the Bolsheviks violate popular rule. If our Mensheviks and Socialist-Revolutionaries in their simplicity of heart (perhaps it is not simplicity, or perhaps it is the simplicity which the proverb says is worse than robbery) think that they discovered and invented the accusation that the Bolsheviks 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 Bolshevism, namely, that the U.S.A., Britain and Switzerland are advanced states based on popular rule, whereas the Bolshevik republic is a state of bandits in which liberty is unknown, and that the Bolsheviks have violated the idea of popular rule and have even gone so far as to disperse the Constituent Assembly.

These terrible accusations against the Bolsheviks are repeated all over the world. These accusations lead us directly to the question—what is the state? In order to understand these accusations, in order to study them and have a fully intelligent attitude towards 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 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 multimillionaires over the whole of society, so crude and so openly corrupt as in America. 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 parties to lead the struggle, they could not clearly realise 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. Mankind moved towards 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 world working-class movement, the millions of workers organised all over the world in 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 people. That is why a radical change seems to be so difficult. It is not only the conscious hypocrites, scientists and priests that uphold 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, etc. , 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 Bolshevism all over the world because when the Soviet Republic was founded it rejected these bourgeois lies and openly declared: you say 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 America. 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 America 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 U.S.A. , 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 Soviet government is spreading farther and farther afield, especially after the bloody carnage we have just experienced. The necessity for 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 Soviet 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. The landowner cannot be the equal of the worker, or the hungry man the equal of the full man.

This machine called the state, before 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 scrap-heap. 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.

Speech Delivered: 11 July, 1919 
First Published: Pravda No. 15, January 18, 1929
Source: Lenin’s Collected Works, 4th English Edition, Progress Publishers, Moscow, 1972 Volume 29, pages 470-488