He who does not work, neither shall he eat is an aphorism from the New Testament traditionally attributed to Paul the Apostle, later cited by John Smith in the early 1600s colony of Jamestown, Virginia, and by the communist revolutionary Vladimir Lenin during the early 1900s Russian Revolution.
The Zen master Baizhang is also well-known for telling his monks a similar aphorism: "A day without work is a day without food" (一日不做一日不食 "One day not work, one day not eat").
The aphorism is found in the Second Epistle to the Thessalonians 3:10, the authorship of which is traditionally assigned to Paul the Apostle (with Silvanus and Timothy), where it reads:
that is,
The Greek phrase οὐ θέλει ἐργᾰ́ζεσθαι (ou thélei ergázesthai) means "is not willing to work". Other English translations render this as "would" [2] or "will not work", [3] using the archaic sense of "want to, desire to" for the verb "will".
This is a sort of a frequently used Jewish proverb, [4] "that if a man would not work, he should not eat". Also:
he that labours on the evening of the sabbath (or on weekdays), he shall eat on the sabbath day; and he who does not labour on the evening of the sabbath, from whence shall he eat (or what right and authority has he to eat) on the sabbath day? [5]
In the spring of 1609, John Smith cited the aphorism to the colonists of Jamestown:
Countrymen, the long experience of our late miseries I hope is sufficient to persuade everyone to a present correction of himself, And think not that either my pains nor the adventurers' purses will ever maintain you in idleness and sloth...
...the greater part must be more industrious, or starve...
You must obey this now for a law, that he that will not work shall not eat (except by sickness he be disabled). For the labors of thirty or forty honest and industrious men shall not be consumed to maintain a hundred and fifty idle loiterers. [6]
According to Vladimir Lenin, "He who does not work shall not eat" is a necessary principle under socialism, the preliminary phase of the evolution towards communist society. The phrase appears in his 1917 work, The State and Revolution . Through this slogan Lenin explains that in socialist states only productive individuals could be allowed access to the articles of consumption.
The socialist principle, "He who does not work shall not eat", is already realized; the other socialist principle, "An equal amount of products for an equal amount of labor", is also already realized. But this is not yet communism, and it does not yet abolish "bourgeois law", which gives unequal individuals, in return for unequal (really unequal) amounts of labor, equal amounts of products. This is a "defect" according to Marx, but it is unavoidable in the first phase of communism; for if we are not to indulge in utopianism, we must not think that having overthrown capitalism people will at once learn to work for society without any rules of law. (Chapter 5, Section 3, "The First Phase of Communist Society")
In Lenin's writing, this was directed at the bourgeoisie, as well as "those who shirk their work". [7] [8]
The principle was enunciated in the Russian Constitution of 1918, [9] and also article twelve of the 1936 Soviet Constitution:
In the USSR work is a duty and a matter of honor for every able-bodied citizen, in accordance with the principle: "He who does not work, neither shall he eat".
Joseph Stalin had quoted Vladimir Lenin during the Soviet famine of 1932–1933 declaring: "He who does not work, neither shall he eat." [10] This perspective is argued by economic professor Michael Ellman to have influenced official policy during the famine, with those deemed to be idlers being disfavored in aid distribution as compared to those deemed "conscientiously working collective farmers"; [10] in this vein, Olga Andriewsky states that Soviet archives indicate that aid in Ukraine was primarily distributed to preserve the collective farm system and only the most productive workers were prioritized for receiving it. [11] Criticizing Stalin, Leon Trotsky wrote that: "The old principle: who does not work shall not eat, has been replaced with a new one: who does not obey shall not eat." [12]
The Russian Revolution was a period of political and social change in the Russian Empire, starting in 1917. This period saw Russia abolish its monarchy and adopt a socialist form of government following two successive revolutions and a bloody civil war. The Russian Revolution can also be seen as the precursor for the other European revolutions that occurred during or in the aftermath of World War I, such as the German Revolution of 1918–1919.
The Soviet Union introduced forced collectivization of its agricultural sector between 1928 and 1940 during the ascension of Joseph Stalin. It began during and was part of the first five-year plan. The policy aimed to integrate individual landholdings and labour into nominally collectively-controlled and openly or directly state-controlled farms: Kolkhozes and Sovkhozes accordingly. The Soviet leadership confidently expected that the replacement of individual peasant farms by collective ones would immediately increase the food supply for the urban population, the supply of raw materials for the processing industry, and agricultural exports via state-imposed quotas on individuals working on collective farms. Planners regarded collectivization as the solution to the crisis of agricultural distribution that had developed from 1927. This problem became more acute as the Soviet Union pressed ahead with its ambitious industrialization program, meaning that more food would be needed to keep up with urban demand.
Soviet and communist studies, or simply Soviet studies, is the field of regional and historical studies on the Soviet Union and other communist states, as well as the history of communism and of the communist parties that existed or still exist in some form in many countries, both inside and outside the former Eastern Bloc, such as the Communist Party USA. Aspects of its historiography have attracted debates between historians on several topics, including totalitarianism and Cold War espionage.
Baizhang Huaihai (720–814) was a Zen master during the Tang dynasty. A native of Fuzhou, he was a dharma heir of Mazu Daoyi. Baizhang's students included Huangbo, Linji and Puhua.
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The Russian famine of 1921–1922, also known as the Povolzhye famine, was a severe famine in the Russian Soviet Federative Socialist Republic that began early in the spring of 1921 and lasted until 1922. The famine resulted from the combined effects of severe drought, the continued effects of World War I, economic disturbance from the Russian Revolution, the Russian Civil War, and failures in the government policy of war communism. It was exacerbated by rail systems that could not distribute food efficiently.
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The Soviet famine of 1930–1933 was a famine in the major grain-producing areas of the Soviet Union, including Ukraine and different parts of Russia, including Kazakhstan, Northern Caucasus, Kuban Region, Volga Region, the South Urals, and West Siberia. Major causes include: the forced collectivization of agriculture as a part of the First Five-Year Plan and forced grain procurement from farmers. These factors in conjunction with a massive investment in heavy industry decreased the agricultural workforce. Estimates conclude that 5.7 to 8.7 million people died of hunger across the Soviet Union.
Vladimir Ilyich Ulyanov, better known as Vladimir Lenin, was a Russian revolutionary, politician, and political theorist. He served as the first and founding head of government of the Russian Soviet Federative Socialist Republic from 1917 until his death in 1924, and of the Soviet Union from 1922 until his death. Under his administration, Russia, and later the Soviet Union, became a one-party socialist state governed by the Communist Party. Ideologically a Marxist, his developments to the ideology are called Leninism.
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The history of Soviet Russia and the Soviet Union (USSR) reflects a period of change for both Russia and the world. Though the terms "Soviet Russia" and "Soviet Union" often are synonymous in everyday speech, when referring to the foundations of the Soviet Union, "Soviet Russia" often specifically refers to brief period between the October Revolution of 1917 and the creation of the Soviet Union in 1922.
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In Marxist philosophy, the dictatorship of the proletariat is a condition in which the proletariat, or working class, holds control over state power. The dictatorship of the proletariat is the transitional phase from a capitalist and a communist economy, whereby the post-revolutionary state seizes the means of production, mandates the implementation of direct elections on behalf of and within the confines of the ruling proletarian state party, and institutes elected delegates into representative workers' councils that nationalise ownership of the means of production from private to collective ownership. During this phase, the administrative organizational structure of the party is to be largely determined by the need for it to govern firmly and wield state power to prevent counterrevolution, and to facilitate the transition to a lasting communist society.
Democratic centralism is the organisational principle of communist states and of most communist parties to reach dictatorship of the proletariat. In practice, democratic centralism means that political decisions reached by voting processes are binding upon all members of the political party. It is mainly associated with Leninism, wherein the party's political vanguard of revolutionaries practice democratic centralism to select leaders and officers, determine policy, and execute it.
The Kazakh famine of 1930–1933, also known as the Asharshylyk, was a famine during which approximately 1.5 million people died in the Kazakh Autonomous Socialist Soviet Republic, then part of the Russian Socialist Federative Soviet Republic in the Soviet Union, of whom 1.3 million were ethnic Kazakhs. An estimated 38 to 42 percent of all Kazakhs died, the highest percentage of any ethnic group killed by the Soviet famine of 1930–1933. Other research estimates that as many as 2.3 million died. A committee created by the Kazakhstan parliament chaired by Historian Manash Kozybayev concluded that the famine was "a manifestation of the politics of genocide", with 1.75 million victims.
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Stalin: Waiting for Hitler, 1929–1941 is the second volume in the three-volume biography of Joseph Stalin by American historian and Princeton Professor of History Stephen Kotkin. Stalin: Waiting for Hitler, 1929–1941 was originally published in October 2017 by Penguin Random House and then as an audiobook in December 2017 by Recorded Books. The first volume, Stalin: Paradoxes of Power, 1878–1928, was published in 2014 by Penguin Random House and the third and final volume, Miscalculation and the Mao Eclipse, is scheduled to be published after 2020.
Finally, new studies have revealed the very selective — indeed, highly politicized — nature of state assistance in Ukraine in 1932–1933. Soviet authorities, as we know, took great pains to guarantee the supply of food to the industrial workforce and to certain other categories of the population — Red Army personnel and their families, for example. As the latest research has shown, however, in the spring of 1933, famine relief itself became an ideological instrument. The aid that was provided in rural Ukraine at the height of the Famine, when much of the population was starving, was directed, first and foremost, to 'conscientious' collective farm workers — those who had worked the highest number of workdays. Rations, as the sources attest, were allocated in connection with spring sowing). The bulk of assistance was delivered in the form of grain seed that was 'lent' to collective farms (from reserves that had been seized in Ukraine) with the stipulation that it would be repaid with interest. State aid, it seems clear, was aimed at trying to salvage the collective farm system and a workforce necessary to maintain it. At the very same time, Party officials announced a campaign to root out 'enemy elements of all kinds who sought to exploit the food problems for their own counter-revolutionary purposes, spreading rumours about the famine and various 'horrors'. Famine relief, in this way, became yet another way to determine who lived and who died.
