Editor’s note
Trotsky’s New Course was written in late 1923 and published in Pravda, the official paper of the Soviet Communist Party.
This text was the opening shot in the Left Opposition’s struggle against the Stalinist bureaucracy, which based itself upon the isolation and backwardness of the young workers’ state.
While the rest of the pamphlet deals with a range of questions – from party democracy to worker participation in the economy – this short excerpt focuses specifically on the question of the Leninist method.
Trotsky saw the raising of the theoretical level of the party ranks, especially amongst the youth, as a top priority in the struggle to preserve the traditions of genuine Bolshevism. In that respect, our task remains the same today.
Leninism cannot be conceived of without theoretical breadth, without a critical analysis of the material bases of the political process. The weapon of Marxian investigation must be constantly sharpened and applied.
It is precisely in this that tradition consists, and not in the substitution of a formal reference or of an accidental quotation. Least of all can Leninism be reconciled with ideological superficiality and theoretical slovenliness.
Lenin cannot be chopped up into quotations suited for every possible case, because for Lenin the formula never stands higher than the reality; it is always the tool that makes it possible to grasp the reality and to dominate it.
It would not be hard to find in Lenin dozens and hundreds of passages which, formally speaking, seem to be contradictory. But what must be seen is not the formal relationship of one passage to another, but the real relationship of each of them to the concrete reality in which the formula was introduced as a lever. The Leninist truth is always concrete!
As a system of revolutionary action, Leninism presupposes a revolutionary sense sharpened by reflection and experience which, in the social realm, is equivalent to the muscular sensation in physical labour.
But revolutionary sense cannot be confused with demagogical flair. The latter may yield ephemeral successes, sometimes even sensational ones. But it is a political instinct of an inferior type. It always leans toward the line of least resistance.
Leninism, on the other hand, seeks to pose and resolve the fundamental revolutionary problems, to overcome the principal obstacles; its demagogical counterpart consists in evading the problems, in creating an illusory appeasement, in lulling critical thought to sleep.
Leninism is, first of all, realism, the highest qualitative and quantitative appreciation of reality, from the standpoint of revolutionary action. Precisely because of this it is irreconcilable with the flight from reality behind the screen of hollow agitationalism, with the passive loss of time, with the haughty justification of yesterday’s mistakes on the pretext of saving the tradition of the party.
Leninism is genuine freedom from formalistic prejudices, from moralising doctrinalism, from all forms of intellectual conservatism attempting to bind the will to revolutionary action. But to believe that Leninism signifies that “anything goes” would be an irremediable mistake.
Leninism includes the morality, not formal but genuinely revolutionary, of mass action and the mass party. Nothing is so alien to it as functionary-arrogance and bureaucratic cynicism.
A mass party has its own morality, which is the bond of fighters in and for action. Demagogy is irreconcilable with the spirit of a revolutionary party because it is deceitful: by presenting one or another simplified solution of the difficulties of the hour it inevitably undermines the next future, and weakens the party’s self-confidence.
Swept by the wind and gripped by a serious danger, demagogy easily dissolves into panic. It is hard to juxtapose, even on paper, panic and Leninism.
Leninism is warlike from head to foot. War is impossible without cunning, without subterfuge, without deception of the enemy. Victorious war cunning is a constituent element of Leninist politics. But, at the same time, Leninism is supreme revolutionary honesty toward the party and the working class. It admits of no fiction, no bubble-blowing, no pseudo-grandeur!
Leninism is orthodox, obdurate, irreducible, but it does not contain so much as a hint of formalism, canon, nor bureaucratism.
In the struggle, it takes the bull by the horns. To make out of the traditions of Leninism a supra-theoretical guarantee of infallibility of all the words and thoughts of the interpreters of these traditions is to scoff at genuine-revolutionary tradition and transform it into official bureaucratism.
It is ridiculous and pathetic to try to hypnotize a great revolutionary party by the repetition of the same formulae, according to which the right line should be sought not in the essence of each question, not in the methods of posing and solving this question, but in information … of a biographical character.
Since I am obliged to speak of myself for a moment, I will say that I do not consider the road by which I came to Leninism as less safe and reliable than the others. I came to Lenin fighting, but I came fully and all the way. My actions in the service of the party are the only guarantee of this: I can give no other supplementary guarantees. And if the question is to be posed in the field of biographical investigation, then at least it ought to be done properly.
It would then be necessary to reply to thorny questions: Were all those who were faithful to the master in the small matters also faithful to him in the great? Did all those who showed such docility in the presence of the master thereby offer guarantees that they would continue his work in his absence? Does the whole of Leninism lie in docility?
I have no intention whatsoever of analysing these questions by taking as examples individual comrades with whom, so far as I am concerned, I intend to continue working hand in hand.
Whatever the difficulties and the differences of opinion may be in the future, they can be victoriously overcome only by the collective work of the party’s mind, checking up each time by itself and thereby maintaining the continuity of development.
This character of the revolutionary tradition is bound up with the peculiar character of revolutionary discipline. Where tradition is conservative, discipline is passive and is violated at the first moment of crisis.
Where, as in our party, tradition consists in the highest revolutionary activity, discipline attains its maximum point, for its decisive importance is constantly checked in action.
Thence, the indestructible alliance of revolutionary initiative, of critical, bold elaboration of questions, with iron discipline in action. And it is only by this superior activity that the youth can receive from the old this tradition of discipline and carry it on.
We cherish the tradition of Bolshevism as much as anybody. But let no one dare identify bureaucratism with Bolshevism, tradition with officious routine.
In Defence of Lenin published in Russian
A Russian-language edition of In Defence of Lenin, by Rob Sewell and Alan Woods, has been published by a Russian publishing house in collaboration with Wellred Books.
Published in Lenin’s mother-tongue, this edition will be invaluable in arming all Russian-speaking communists with the ideas of genuine Leninism.
Click here to order a copy in English.
