History Is No Pacifist

'This prospect, it must be confessed, is very far from being an idyll, but Clio, the muse of history, was never a member of a Ladies’ Peace Society. The older generation which passed through the war of 1914-18 did not discharge a single one of its tasks. It leaves to the new generation as heritage the burden of wars and revolutions. These most important and tragic events in human history have often marched side by side. They will definitely form the background of the coming decades. It remains only to hope that the new generation, which cannot arbitrarily cut loose from the conditions it has inherited, has learned at least to understand better the laws of its epoch. For acquainting itself with the Chinese Revolution of 1925-27 it will not find today a better guide than this book.

Despite the unquestionable greatness of the Anglo-Saxon genius, it is impossible not to see that the laws of revolutions are least understood precisely in the Anglo-Saxon countries. The explanation for this lies, on the one hand, in the fact that the very appearance of revolution in these countries relates to a long-distant past, and evokes in official "sociologists" a condescending smile, as would childish pranks. On the other hand, pragmatism, so characteristic of Anglo-Saxon thinking, is least of all useful for understanding revolutionary crises.

The English Revolution of the seventeenth century, like the French Revolution of the eighteenth, had the task of "rationalizing" the structure of society, i.e., cleansing it of feudal stalactites and stalagmites, and subjecting it to the laws of free competition, which in that epoch seemed to be the laws of "common sense." In doing this, the Puritan revolution draped itself in Biblical dress, thereby revealing a purely infantile incapacity to understand its own significance. The French Revolution, which had considerable influence on progressive thought in the United States, was guided by formulas of pure rationalism. Common sense, which is still afraid of itself and resorts to the mask of Biblical prophets, or secularized common sense, which looks upon society as the product of a rational "contract," remain to this day the fundamental forms of Anglo-Saxon thinking in the domains of philosophy and sociology.

Yet the real society of history has not been constructed, following Rousseau, upon a rational "contract," nor, as according to Bentham, upon the principle of the "greatest good," but has unfolded “irrationally,” on the basis of contradictions and antagonisms. For revolution to become inevitable class contradictions have to be strained to the breaking point. It is precisely this historically inescapable necessity for conflict, which depends neither on good nor ill will but on the objective interrelationship of classes, that makes revolution, together with war, the most dramatic expression of the "irrational" foundation of the historic process.

"Irrational" does not, however, mean arbitrary. On the contrary, in the molecular preparation of revolution, in its explosion, in its ascent and decline, there is lodged a profound inner lawfulness which can be apprehended and, in the main, foreseen. Revolutions, as has been said more than once, have a logic of their own. But this is not the logic of Aristotle, and even less the pragmatic demi-logic of "common sense." It is the higher function of thought: the logic of development and its contradictions, i.e., the dialectic.

The obstinacy of Anglo-Saxon pragmatism and its hostility to dialectical thinking thus have their material causes. Just as a poet cannot attain to the dialectic through books without his own personal experiences, so a well-to-do society, unused to convulsions and habituated to uninterrupted "progress," is incapable of understanding the dialectic of its own development. However, it is only too obvious that this privilege of the Anglo-Saxon world has receded into the past. History is preparing to give Great Britain as well as the United States serious lessons in the dialectic.'

- Leon Trotsky, 1938.

From 'The Chinese Revolution', his introduction to The Tragedy of the Chinese Revolution by Harold Isaacs, one of the most remarkable accounts of a revolution ever written, and now online in its entirety for the first time.