The Russian Revolution (German: Die Russische Revolution) is a pamphlet written in 1918 by the Marxist theorist Rosa Luxemburg. It was written in prison while Luxemburg was serving a sentence in Breslau, Germany, and published posthumously in 1922 by her former comrade Paul Levi. The work is a critique of the policies of the Bolsheviks following the October Revolution, particularly their dissolution of the Russian Constituent Assembly.
The pamphlet's central argument concerns the dialectic between spontaneity and consciousness in revolutionary theory, a key point of contention between Luxemburg and Vladimir Lenin. While praising the Bolsheviks for seizing power, Luxemburg criticizes their agrarian policies, their stance on the self-determination of nations, and their suppression of democratic institutions such as the Constituent Assembly. She argues that these actions risked undermining the socialist goals of the revolution.
Upon its publication, the pamphlet became highly controversial within the international communist movement. A major debate erupted over whether Luxemburg had later changed her mind or recanted the views expressed in the text, with figures like Clara Zetkin arguing she had, while Levi used the pamphlet to criticize the direction of the Bolshevik party. The text was later influential in the Cold War as an anti-Leninist document and experienced a revival of interest among European leftists in the 1960s and 1970s seeking alternatives to Soviet Marxism.
From the 1900s through the 1920s, Rosa Luxemburg was a major figure in the international revolutionary movement, and her writings were central to several critical controversies among European Marxists.[1] She was initially ecstatic about the revolutionary events in Russia, describing them as an "elixir of life" and the potential salvation of Europe. However, she grew increasingly disillusioned with the Bolsheviks' post-revolutionary administration.[2]
Luxemburg began writing the pamphlet in Breslau prison in September–October 1918. It was never finished.[2][3] Prior to this, in the summer of 1918, she had smuggled out of prison a series of articles titled "The Russian Tragedy", which were highly critical of the Treaty of Brest-Litovsk. The articles were submitted to the illegal Spartacist newspaper Spartakus Briefe, where Paul Levi was an editor. The editors—Levi, Ernst Meyer, and Eugen Leviné—published the first article reluctantly with a cautionary note, but refused to publish a second, sharper article that accused the Bolsheviks of considering an alliance with German imperialism. Levi visited Luxemburg in prison to persuade her to stop publishing such attacks, arguing they would be misused by enemies of the revolution.[2][4] After a long discussion, she agreed, but the conversation convinced her of the need to clarify her position, and she started the longer work which became The Russian Revolution.[3] In a letter accompanying a draft she sent to Levi in September 1918 through an intermediary, she wrote, "I am writing this pamphlet for you and if I can convince you then the effort isn't wasted".[5][6][7]
The pamphlet was published posthumously by Paul Levi in 1922, three years after Luxemburg's murder.[2] The text was controversial even before it appeared, as it was seen as an attack on Vladimir Lenin's policies.[2] According to Levi, authorities in Moscow, possibly Lenin himself, pressured him to publicly state that Luxemburg had changed her mind.[5] Biographer Elżbieta Ettinger claimed, though without substantiation, that in the fall of 1921 Clara Zetkin was instructed by Lenin in Moscow to burn the manuscript.[5][8]
Zetkin later recounted that after Luxemburg's death, she and Levi had gone to her apartment and found her papers scattered after a police raid. They attempted to assemble a coherent manuscript from the fragmentary exercise books they found.[9] Luxemburg's long-term lover and party activist, Leo Jogiches, was "decisively against publication" and asked Zetkin to burn the books, but she could not bring herself to do so, and the manuscript ended up with Levi.[9]
The version of the text used by both Levi and Zetkin in their subsequent arguments was incomplete. In 1928, Felix Weil, a German-Argentine Marxist who funded the Institute for Social Research, revealed that Luxemburg's drafts had been entrusted to a comrade for safekeeping in January 1919 and subsequently forgotten. A bundle of papers found in Berlin proved to be the lost manuscript of The Russian Revolution. This manuscript contained 108 pages, 87 of which corresponded to the version Levi had published. Weil could not determine if the remainder was intended to be part of the text, nor whether the original was substantially different in its import from the published version. The differences he noted were minor, such as the use of "Klassenwerke" (class works) instead of "Klassenverhältnisse" (class relations).[9]
Content
The pamphlet presents an ambiguous evaluation of the Russian Revolution, containing both praise for Lenin and the Bolsheviks and sharp criticisms of their policies.[5] Biographer J. P. Nettl suggests the work is less a construction of a new theory than a "highly deductive" application of Luxemburg's existing "well-established, systematic conclusions to a new set of facts."[10] Luxemburg lauded the Bolsheviks for their revolutionary courage, writing:
The Party of Lenin was the only one which grasped the mandate and duty of a truly revolutionary party and which, by the slogan – "All power in the hands of the proletariat and the peasantry" – ensured the continued development of the revolution.[11]
However, she presented three main criticisms of their post-revolutionary policies. Firstly, she opposed the Bolsheviks' agrarian policy of seizing and distributing land, arguing this was "bound to create a powerful mass of new property owners, potential foes of the Revolution".[7] Secondly, as a firm internationalist, she was against their policy on the right of nations to self-determination, which she believed "enhanced nationalistic sentiments, thus undermining the unification of the proletariat".[7] She acknowledged that these measures were born of expediency due to the war and economic conditions but cautioned against institutionalizing them: "The danger begins only when they make a virtue of necessity and want to freeze into a complete theoretical system all the tactics forced upon them by these fatal circumstances".[5]
Her third and most prominent criticism, which attracted the most polemical attention, was directed at the Bolsheviks' dissolution of the elected Russian Constituent Assembly in January 1918.[5] The Bolsheviks dissolved the assembly after it had met for only thirteen hours.[12] She argued that this action, along with the abolition of universal suffrage and the freedoms of press, association, and assembly, "deprived the masses of a fundamental democratic institution" and prevented the development of a "healthy public life".[7] In a frequently cited passage, she wrote:
Freedom only for the supporters of the government, only for the members of one party—however numerous they may be—is no freedom at all. Freedom is always and exclusively freedom for the one who thinks differently.[13][14][15]
For Luxemburg, "the curtailment of democracy becomes a cure that is worse than the disease".[11] This critique engaged with what author Katerina Clark identifies as a central dilemma in revolutionary theory: "how much direction and control is required and to what extent revolution can be effected by popular will".[5]
Controversy and reception
The pamphlet's publication sparked a bitter controversy among German Marxists over whether Luxemburg truly stood by her criticisms of the Bolsheviks. The debate centered on whether she had changed her mind after her release from prison.[2] According to J. P. Nettl, the subsequent claims and counterclaims caused "the problem of Rosa's attitude to the Russian revolution" to become "a central issue" in the German Communist movement.[16]
In a bid for damage control, Luxemburg's long-standing comrade Clara Zetkin argued in her 1922 book Um Rosa Luxemburgs Stellung zur russischen Revolution that Luxemburg had recanted her views. Zetkin claimed that while in prison, Luxemburg was cut off from information and grew concerned, but upon her release in November 1918 and her involvement in the Spartacist uprising, she changed her mind about Leninist centralism.[11] Zetkin claimed to have this information from Leo Jogiches, but as he was already dead, there was no one to verify her statement.[8] To support her argument, Zetkin cited a series of unattributed articles from the communist newspaper Die Rote Fahne which praised Lenin's actions. Zetkin presented these as Luxemburg's "last and final testament", arguing that as a powerful force behind the paper, nothing could have been published without her consent.[11] Later scholars have noted that "a consistent democratic thread in Luxemburg's work refutes Zetkin's argument".[17] Zetkin framed the debate in Manichaean terms, idealizing Luxemburg as "the sacred glowing heart of the proletariat" while portraying Paul Levi as a "desert[er] from the camp of the proletarian revolution" who had misrepresented her views to advance his "own barbed armed conflict against the Bolsheviks".[9]
Levi's publication of the pamphlet was not an innocent gesture. He provided a 63-page introduction, longer than the text itself, which he used as an indirect form of self-justification after his recent expulsion from the Communist Party of Germany for publicly criticizing its tactics during the failed March Action of 1921.[9] Levi prepared the pamphlet for publication after the 1921 Kronstadt rebellion, a revolt against the Bolshevik regime. At a time when he had his own "irreconcilable differences with Lenin," he was accused of using the pamphlet to "square his personal accounts."[18] He argued that Luxemburg's criticisms foreshadowed the "betrayal" of the revolution in early 1921, citing the suppression of the Kronstadt rebellion and the announcement of the New Economic Policy.[19]
Evidence for a change of mind
Evidence from Luxemburg's comrades suggests that her views on the Bolsheviks did shift after her release from prison, though the extent of this change is debated. In late November 1918, Adolf Warski wrote to her from Warsaw asking for her position on Bolshevism. She responded:
I shared all your reservations and doubts, but have dropped them in the most important questions, and in others I never went as far as you. Terrorism is evidence of grave internal weakness, but it is directed against internal enemies, who ... get support and encouragement from foreign capitalists outside Russia. Once the European revolution comes, the Russian counter-revolutionaries lose not only this support, but—what is more important—they must lose all courage. Bolshevik terror is above all the expression of the weakness of the European proletariat.[20]
According to Nettl, this indicates a shift away from criticizing the Bolsheviks' actions as "false tactics" and toward seeing them as a logical consequence of the "fatal logic of the objective situation"—namely, the failure of the German revolution.[21] However, he argues against the idea of a full recantation, noting that her core criticisms remained.[22] He suggests that her "change of mind" was less a revision of her theories and more a practical unwillingness to "grub around in the Russian past" while the German revolution was underway.[23] She pointed out in her speech to the founding congress of the KPD that her opposition to a Constituent Assembly in Germany was based on the specific German context, making a direct comparison with Russia in November 1917 incorrect.[23]
Georg Lukács devoted two chapters to Luxemburg in his influential 1923 book History and Class Consciousness. In the second chapter, dated 1922 and written after the pamphlet's publication, Lukács critiqued Luxemburg's position. He argued that she had a "false view of the character of the proletarian revolution" due to an "overestimation" of the role of spontaneity.[24][25] He contended that her analysis was "undialectical" and underplayed the role of the party, leading to her flawed attitude toward the Constituent Assembly.[24]
In a 1931 letter published in the journal Proletarian Revolution, Joseph Stalin attacked Luxemburg's ideas. He lumped her with Leon Trotsky and the Mensheviks, accusing her of composing a "utopian and semi-Menshevik scheme of permanent revolution". Stalin cited Lenin's previous criticisms of Luxemburg, particularly her attacks on Bolshevik "ultra-centralism". Katerina Clark suggests that Stalin's need to discredit Luxemburg over a decade after her death demonstrates her continuing prominence in communist ideological debates and the sensitivity of the issue of centralism as Stalin's regime grew more hierarchical.[26]
Trotsky defended Luxemburg against Stalin’s criticisms. He pointed out that Stalin’s accusation that Luxemburg developed the theory of permanent revolution, were contradicted by Stalin’s own writings of 1926 which had said: “It is not true that the theory of the permanent revolution ... was put forward in 1905 by Rosa Luxemburg and Trotsky. As a matter of fact this theory was put forward by Parvus and Trotsky.” [27]
During the Cold War, the pamphlet was often promoted as a definitive anti-Leninist text. The translation by Bertram D. Wolfe, published in 1947 and 1961, served as the main English-language version for many years. Wolfe's introduction framed the text as an "almost 'clairvoyant indictment of the Bolsheviks'", which became the standard Cold War reading of the work.[5][10]
The political theorist Hannah Arendt, in a 1966 essay, also engaged with Luxemburg's work. Arendt claimed that Luxemburg "was not an orthodox Marxist, so little orthodox indeed that it might be doubted that she was a Marxist at all".[28] Arendt focused on the significance of Luxemburg's Polish "peer group" as distinct from other revolutionary traditions, and saw her analysis of the Russian Revolution as vindicated.[28]
Themes and legacy
The furor over The Russian Revolution stemmed from its engagement with the central dilemma of Marxist–Leninist revolutionary theory: the balance between "spontaneity" (the independent action of the masses) and "consciousness" (action guided by a disciplined revolutionary vanguard).[2]
Lenin, particularly in What Is to Be Done? (1902), privileged "consciousness". He argued that the working class, left to its own devices, could only develop a "trade union consciousness" and required guidance from a vanguard party of experienced revolutionaries to achieve political change.[29]
Luxemburg, in contrast, had a predilection for "spontaneity".[2] Drawing on the 1905 Russian Revolution, she argued in her 1906 text The Mass Strike that mass action was the driving force of revolution. She contended that political consciousness and organization were born from the struggle itself. She wrote that "the element of spontaneity... plays a great part in all Russian mass strikes without exception, be it as a driving force or as a restraining influence".[30] In The Russian Revolution, she argued that "socialism would come from below or it would not be socialism at all."[31] This theoretical difference underpinned her critique of the Bolsheviks' suppression of the Constituent Assembly, which she saw as stifling the popular energy essential for a successful revolution.[32] According to Nettl, her pamphlet was less a discussion of detailed Russian policies and more "an examination of the basic propositions of revolution" and a glimpse of how she "envisaged the future" in the form of an "ideal revolution".[33]
The spontaneity/consciousness dialectic became a foundational element of the state-sanctioned artistic method of socialist realism in the Soviet Union. The typical socialist realist "masterplot" features a positive hero who progresses from a state of relative "spontaneity" to a higher degree of "consciousness" under the guidance of a party mentor, thereby affirming the authority of the Communist Party. Luxemburg's position on spontaneity challenged this core tenet of Leninist Marxism that was being enshrined in Soviet culture.[34]
Luxemburg's ideas, particularly her advocacy of "Spontaneism", gained renewed popularity in the 1960s and 1970s among European leftists, such as those in the autonomous movement, who were seeking alternatives to the Soviet model of Marxism. Several new editions of her work were published during this period. The debate over whether she changed her mind on her critique of the Russian Revolution remains active.[35]
Clark, Katerina (2018). "Rosa Luxemburg, "The Russian Revolution"". Studies in East European Thought. 70 (3): 153–165. doi:10.1007/s11212-018-9305-5. JSTOR26538318.
Ettinger, Elżbieta (1986). Rosa Luxemburg: A Life. Boston, Massachusetts: Beacon Press. ISBN0-86358-261-3.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
