On Literature, Information, and Entertainment Expressing Communist Perspectives

By Editors

Bourgeois literature and entertainment is built upon the drive for profits, for careerism, and individualism. It promotes metaphysical notions of “many truths,” and most importantly promotes anti-proletarian party notions of “freedom of criticism.” The “many truths” being that Marx and Lenin were wrong, and the “freedom of criticism” of course being the freedom to disregard democratic-centralism and promote a minority view over that of the majority.

The internet today is nothing more than one massive “newspaper.” Those who seek to promote their individual content on it to enrich themselves is objectively incompatible with that of the aims of the proletariat. All literature, information, and entertainment expressing a communist perspective are inescapably that of party work. If it claims to be communist, yet has nothing in common with the methods and requirements of a party of a new type, it is without question bourgeois. Only once such work is done socially, rather than individually, and subject to party control can it be considered communist.

Otherwise, the content produced outside of the purview of the proletarian party is subject to the requirements of capital, to the requirements and liking of bourgeois ideology, and as such those who argue for this “freedom” are little more than petty-bourgeois radicals vying for individual fame and fortune while phrase mongering about being “communists.” They are anything but communists.

So when the Politburo of the Central Committee of the PCUSA voted to collectivize individual platforms meant to produce content aimed at communist perspectives online, and was met with resistance and hostility, we can see clearly why this was. Many do not understand the internet, and for those trying to make a name for themself on it, they are even more incapable of seeing a proletarian perspective toward it. Which is why we will republish in full Lenin’s own response to the disorganized production of “proletarian” literature. The parallels are unmistakable for today.

Party Organisation and Party Literature

By V.I. Lenin in 1905

The new conditions for Social-Democratic work in Russia which have arisen since the October revolution have brought the question of party literature to the fore. The distinction between the illegal and the legal press, that melancholy heritage of the epoch of feudal, autocratic Russia, is beginning to disappear. It is not yet dead, by a long way. The hypocritical government of our Prime Minister is still running amuck, so much so that Izvestia Soveta Rabochikh Deputatov is printed “illegally”; but apart from bringing disgrace on the government, apart from striking further moral blows at it, nothing comes of the stupid attempts to prohibit” that which the government is powerless to thwart.

So long as there was a distinction between the illegal and the legal press, the question of the party and non-party press was decided extremely simply and in an extremely false and abnormal way. The entire illegal press was a party press, being published by organisations and run by groups which in one way or another were linked with groups of practical party workers. The entire legal press was non-party— since parties were banned—but it “gravitated” towards one party or another. Unnatural alliances, strange “bed-fellows” and false cover-devices were inevitable. The forced reserve of those who wished to express party views merged with the immature thinking or mental cowardice of those who had not risen to these views and who were not, in effect, party people.

An accursed period of Aesopian language, literary bondage, slavish speech, and ideological serfdom! The proletariat has put an end to this foul atmosphere which stifled everything   living and fresh in Russia. But so far the proletariat has won only half freedom for Russia.

The revolution is not yet completed. While tsarism is no longer strong enough to defeat the revolution, the revolution is not yet strong enough to defeat tsarism. And we are living in times when everywhere and in everything there operates this unnatural combination of open, forthright, direct and consistent party spirit with an underground, covert, “diplomatic” and dodgy “legality”. This unnatural combination makes itself felt even in our newspaper: for all Mr. Guchkov’s witticisms about Social-Democratic tyranny forbidding the publication of moderate liberal-bourgeois newspapers, the fact remains that Proletary, the Central Organ of the Russian Social-Democratic Labour Party, still remains outside the locked doors of autocratic, police-ridden Russia.

Be that as it may, the half-way revolution compels all of us to set to work at once organising the whole thing on new lines. Today literature, even that published “legally”, can be nine-tenths party literature. It must become party literature In contradistinction to bourgeois customs, to the profit-making, commercialised bourgeois press, to bourgeois literary careerism and individualism, “aristocratic anarchism” and drive for profit, the socialist proletariat must put forward the principle of party literature, must develop this principle and put it into practice as fully and completely as possible.

What is this principle of party literature? It is not simply that, for the socialist proletariat, literature cannot be a means of enriching individuals or groups: it cannot, in fact, be an individual undertaking, independent of the common cause of the proletariat. Down with non-partisan writers! Down with literary supermen! Literature must become part of the common cause of the proletariat, “a cog and a screw” of one single great Social-Democratic mechanism set in motion by the entire politically-conscious vanguard of the entire working class. Literature must become a component of organised, planned and integrated Social-Democratic Party work.

“All comparisons are lame,” says a German proverb. So is my comparison of literature with a cog, of a living movement   with a mechanism. And I daresay there will ever be hysterical intellectuals to raise a howl about such a comparison, which degrades, deadens, “bureaucratises” the free battle of ideas, freedom of criticism, freedom of literary creation, etc., etc. Such outcries, in point of fact, would be nothing more than an expression of bourgeois-intellectual individualism. There is no question that literature is least of all subject to· mechanical adjustment or levelling, to the rule of the majority over the minority. There is no question, either, that in this field greater scope must undoubtedly be allowed for personal initiative, individual inclination, thought and fantasy,, form and content. All this is undeniable; but all this simply shows that the literary side of the proletarian party cause cannot be mechanically identified with its other sides. This, however, does not in the least refute the proposition, alien and strange to the bourgeoisie and bourgeois democracy, that literature must by all means and necessarily become an element of Social-Democratic Party work, inseparably bound up with the other elements. Newspapers must become the organs of the various party organisations, and their writers must by all means become members of these organisations. Publishing and distributing centres, bookshops and reading-rooms, libraries and similar establishments—must all be under party control. The organised socialist proletariat must keep an eye on all this work, supervise it in its entirety, and, from beginning to end, without any exception, infuse into it the life-stream of the living proletarian cause, thereby cutting the ground from under the old, semi-Oblomov, semi-shopkeeper Russian principle: the writer does the writing, the reader does the reading..

We are not suggesting, of course, that this transformation of literary work, which has been defiled by the Asiatic censorship and the European bourgeoisie, can be accomplished all at once. Far be it from us to advocate any kind of standardised system, or a solution by means of a few decrees. Cut-and-dried schemes are least of all applicable here. What is needed is that the whole of our Party, and the entire politically-conscious Social-Democratic proletariat throughout Russia, should become aware of this new problem, specify it clearly and everywhere set about solving it. Emerging   from the captivity of the feudal censorship, we have no desire to become, and shall not become, prisoners of bourgeois-shopkeeper literary relations. We want to establish, and we shall establish, a free press, free not simply from the police, but also from capital, from careerism, and what is more, free from bourgeois-anarchist individualism.

These last words may sound paradoxical, or an affront to the reader. What! some intellectual, an ardent champion of liberty, may shout. What, you want to impose collective control on such a delicate, individual matter as literary work! You want workmen to decide questions of science, philosophy, or aesthetics by a majority of votes! You deny the absolute freedom of absolutely individual ideological work!

Calm yourselves, gentlemen! First of all, we are discussing party literature and its subordination to party control. Everyone is free to write and say whatever he likes, without any restrictions. But every voluntary association (including the party) is also free to expel members who use the name of the party to advocate anti-party views. Freedom of speech and the press must be complete. But then freedom of association must be complete too. I am bound to accord you, in the name of free speech, the full right to shout, lie and write to your heart’s content. But you are bound to grant me, in the name of freedom of association, the right to enter into, or withdraw from, association with people advocating this or that view. The party is a voluntary association, which would inevitably break up, first ideologically and then physically, if it did not cleanse itself of people advocating anti-party views. And to define the border-line between party and anti-party there is the party programme, the party’s resolutions on tactics and its rules and, lastly, the entire experience of international Social-Democracy, the voluntary international associations of the proletariat, which has constantly brought into its parties individual elements and trends not fully consistent, not completely Marxist and not altogether correct and which, on the other hand, has constantly conducted periodical “cleansings” of its ranks. So it will be with us too, supporters of bourgeois “freedom of criticism”, within the Party. We are now becoming a mass party all at once, changing abruptly   to an open organisation, and it is inevitable that we shall be joined by many who are inconsistent (from the Marxist standpoint), perhaps we shall be joined even by some Christian elements, and even by some mystics. We have sound stomachs and we are rock-like Marxists. We shall digest those inconsistent elements. Freedom of thought and freedom of criticism within the Party will never make us forget about the freedom of organising people into those voluntary associations known as parties.

Secondly, we must say to you bourgeois individualists that your talk about absolute freedom is sheer hypocrisy. There can be no real and effective “freedom” in a society based on the power of money, in a society in which the masses of working people live in poverty and the handful of rich live like parasites. Are you free in relation to your bourgeois publisher, Mr. Writer, in relation to your bourgeois public, which demands that you provide it with pornography in frames and paintings, and prostitution as a “supplement” to “sacred” scenic art? This absolute freedom is a bourgeois or an anarchist phrase (since, as a world outlook, anarchism is bourgeois philosophy turned inside out). One cannot live in society and be free from society. The freedom of the bourgeois writer, artist or actress is simply masked (or hypocritically masked) dependence on the money-bag, on corruption, on prostitution.

And we socialists expose this hypocrisy and rip off the false labels, not in order to arrive at a non-class literature and art (that will be possible only in a socialist extra-class society), but to contrast this hypocritically free literature, which is in reality linked to the bourgeoisie, with a really free one that will be openly linked to the pro let an at.

It will be a free literature, because the idea of socialism and sympathy with the working people, and not greed or careerism, will bring ever new forces to its ranks. It will be a free literature, because it will serve, not some satiated heroine, not the bored “upper ten thousand” suffering from fatty degeneration, but the millions and tens of   millions of working people—the flower of the country, its strength and its future. It will be a free literature, enriching the last word in the revolutionary thought of man kind with the experience and living work of the socialist proletariat, bringing about permanent interaction between the experience of the past (scientific socialism, the completion of the development of socialism from its primitive, utopian forms) and the experience of the present (the present struggle of the worker comrades).

To work, then, comrades! We are faced with a new and difficult task. But it is a noble and grateful one—to organise a broad, multiform and varied literature inseparably linked with the Social-Democratic working-class movement. All Social-Democratic literature must become Party literature. Every newspaper, journal, publishing house, etc., must immediately set about reorganising its work, leading up to a situation in which it will, in one form or another, be integrated into one Party organisation or another. Only then will “Social-Democratic” literature really become worthy of that name, only then will it be able to fulfil its duty and, even within the framework of bourgeois society, break out of bourgeois slavery and merge with the movement of the really advanced and thoroughly revolutionary class.

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