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His first major work was The Development of Capitalism in Russia, written in prison after Lenin had been arrested for anti-government activities in 1895. Represented here by key sections, the book developed a number of crucial concepts, including the significance of the industrial proletariat as a revolutionary base. What Is to Be Done?, long regarded as the key manual of communist action, is presented complete, containing Lenin's famous dissection of the Western idea of the political party along with his own concept of a monolithic party organization devoted to achieving the goal of dictatorship of the proletariat. Also presented complete is Imperialism, the Highest Stage of Capitalism, in which Lenin examines the final "parasitic" stage of capitalism. Finally, this volume includes the complete text of The State and Revolution, Lenin's most significant work, in which he totally rejects the institution of Western democracy and presents his vision of the final perfection of communism.
400 pages, Paperback
First published January 1, 1964
[A]ll subservience to the spontaneity of the labor movement, all belittling of “the conscious element,” of the role of Social-Democracy, means, whether one likes it or not, the growth of influence of bourgeois ideology among the workers. All those who talk about “exaggerating the importance of ideology,” about exaggerating the role of the conscious elements, etc., imagine that the pure and simple labor movement can work out an independent ideology for itself, if only the workers “take their fate out of the hands of their leaders.” But this is a profound mistake. (p. 81)
The “democratization” of the ownership of shares, from which the bourgeois sophists and opportunists “would-be” Social-Democrats expect (or declare that they expect) the “democratization” of capital, the strengthening of the role of small-scale production, etc., is in fact one of the ways of increasing the power of the financial oligarchy. For this reason, among others, in the more advanced, or in the older and more “experienced” capitalist countries, the law allows the issue of shares of very small denomination. (p. 205)
The exploiting classes need political rule in order to maintain exploitation, i.e., in the selfish interests of an insignificant minority and against the interests of the vast majority of the people. The exploited classes need political rule in order completely to abolish all exploitation, i.e., in the interests of the vast majority of the people, and against the interests of the insignificant minority consisting of the modern slave-owners—the landlords and the capitalists. (p. 287)
[Eduard] Bernstein simply cannot conceive the possibility of voluntary centralism, of the voluntary amalgamation of the communes into a nation, the voluntary fusion of the proletarian communes in the process of destroying bourgeois rule and the bourgeois state machine. Like all philistines, Bernstein can imagine centralism only as something from above, to be imposed and maintained solely by means of bureaucracy and militarism. (p. 319)
Democracy for the vast majority of the people, and suppression by force, i.e., exclusion from democracy, of the exploiters and oppressors of the people—this is the change democracy undergoes during the transition from capitalism to communism…. Furthermore, during the transition from capitalism to communism, suppression is still necessary; but it is the suppression of the exploiting minority by the exploiting majority. A special apparatus, a special machine for suppression, the “state,” is still necessary, but this is now a transitory state; it is no longer a state in the proper sense; for the suppression of the minority of exploiters by the majority of the wage-slaves of yesterday is comparatively so easy, simple and natural a task that it will entail far less bloodshed than the suppression of the risings of slaves, serfs, or wage-laborers, and it will cost mankind far less. This is compatible with the diffusion of democracy among such an overwhelming majority of the population that the need for a special machine of suppression will begin to disappear. The exploiters are, naturally, unable to suppress the people without a very complex machine for performing this task; but the people can suppress the exploiters with a very simple “machine,” almost without a “machine,” without a special apparatus, by the simple organization of the armed masses… (pp. 338, 339)
Democracy means equality. The great significance of the proletariat’s struggle for equality and the significance of equality as a slogan will be clear if we correctly interpret it as meaning the abolition of classes. But democracy means only formal equality. As soon as equality is obtained for all members of society in relation to the ownership of the means of production, that is, equality of labor and equality of wages, humanity will inevitably be confronted with the question of going beyond formal equality to real equality, i.e., to applying the rule, “from each according to his ability, to each according to his needs.” By what stages, by what practical measures humanity will proceed to this higher aim—we do not and cannot know. But it is important to realize how infinitely mendacious is the ordinary bourgeois conception of socialism as something lifeless, petrified, fixed once for all, whereas in reality only under socialism will a rapid, genuine, really mass movement, embracing first the majority and then the whole of the population, commence in all spheres of social and individual life. (pp. 346–7)
The question of control and accounting must not be confused with the question of the scientifically educated stuff of engineers, agronomists and so on. These gentlemen are working today and obey the capitalists; they will work even better tomorrow and obey the armed workers. (p. 348)