History of the Soviet Union. Geoffrey Hosking
belts for orders from above, as they did in other European countries; in their absence the government’s intentions often petered out ineffectually in the vast expanses of the landscape.
For that reason some Russian monarchs, notably Catherine II in the late eighteenth century, and Alexander II in the 1860s, actually tried to create or strengthen what Montesquieu would have called ‘intermediary bodies’, that is, self-governing associations of nobility and of townsmen, with a direct responsibility for local government. Others–Paul I, for example, and Nicholas I–regarded such associations as self-seeking and divisive, tried to curb them and to rule through monarchical agents, controlled from the centre. Much of the history of Imperial Russia’s government between Peter I and the revolution of 1917 is to be found in this swing to and fro between local autonomy and strict centralization, between support of local elites and distrust of them.
The radical intelligentsia of the nineteenth century were in some ways the unnatural offspring of this frustrating relationship. Most of the radicals came from the social strata from which the tsarist government recruited its central and local officials–the minor nobility, the clergy, army officers and professional men–and they typically went through the same education system as the country’s civil servants. They espoused many of the ideals of the modernizing wing of the bureaucracy: progress, equality, material welfare for all, the curbing of privilege. Frustrated, however, by the hierarchy and authoritarianism of the state service, and by the gross discrepancy between ideal and reality, they underwent a conversion, usually as early as their student days, and harnessed their vision to a revolutionary ideology.
In the absence of a genuinely conservative political theory, and lacking the support of an independent church, the Russian imperial state often found itself extraordinarily vulnerable when faced with the activists of the revolutionary movement. In effect the state’s own ideals had been hijacked by its opponents, and as a result the government found itself being deserted by those who should have been its natural supporters. Even Dostoevsky, a writer of conservative views, once said that, if he knew that revolutionaries were going to blow up the Winter Palace, he would not report the plot to the police, for fear of ‘being thought an informer’: ‘The liberals would never let me hear the end of it.’ Without necessarily approving of terrorism, in fact, members of the nobility and liberal professions sometimes felt a kind of sympathy for the terrorists’ world outlook. The impeccably liberal Kadet Party in 1906, for example, refused publicly to condemn terrorism for fear of discrediting itself in the eyes of public opinion. In this way the revolutionaries came to constitute a kind of ‘alternative establishment’.
This did not make the practical dilemmas of the radicals any easier. It was not at all clear how they were to achieve their aims. Alexander Herzen, perhaps the first thorough-going Russian socialist, thought the peasant commune should function as the nucleus of the new society, but he was ambivalent about how and even whether a revolution should take place to bring that about. Mikhail Bakunin urged that the only essential thing was to spark off a massive popular uprising by the narod (the common people), and this would of itself purge and destroy the evils of existing society, leaving men free to improvise. Petr Lavrov, on the contrary, hoped that revolution would not be necessary at all: he felt that the educated strata had a debt to the narod, their education having been made possible by the latter’s toil. They should pay this debt off by ‘going to the people’ and passing on the fruits of their education to them, teaching them how they might create a truly humane society on the basis of their own institutions, the mir and the artel. In the 1870s several hundred students tried to fulfil Lavrov’s vision, learning handcrafts and dressing in smocks and felt boots in order to live in the village, practise a trade and pass on the good word. Most, though not all, of the peasants met them with incomprehension and some suspicion: for the time being at least their faith in the ‘little father’ tsar was still unshaken. Many of the student idealists who ‘went to the people’ finished up in prison.
Their failure lent strength to those who argued that a revolutionary movement must lead and it must use violence, disorganizing the government apparatus by terror, and if possible seizing power by a coup d’état. An organization called the People’s Will (Narodnaya volya) was set up to achieve this, and in 1881 it actually succeeded in assassinating the Emperor Alexander II. But setting up a different regime, or even putting effective pressure on Alexander’s successor–that proved beyond their capacities. Their victory was a pyrrhic one: all it produced was more determined repression.
By the 1880s, in fact, the Russian revolutionary movement seemed to be in a blind alley, unable to achieve its aims either by peaceful propaganda or by terrorism. It was in this situation that Marxism presented itself as a panacea in troubled times. Its first Russian exponent, Georgy Plekhanov, was the leader of those who had refused to accept the methods of the People’s Will. He welcomed Marxism because it suggested he had been right all along in rejecting the idea of a coup d’état: no revolution could yet come about in Russia, by any means, simply because objective social and economic circumstances were not yet ripe. Plekhanov’s interpretation thus emphasized Marxism’s determinist features: he argued that capitalism had not yet even begun in Russia, so that naturally the socialist revolution, which could only take place as a result of the contradictions of capitalist society, had no chance of success yet. In his view, Russia must first accept the coming of capitalism, with the concomitant breakdown of the peasant commune and the creation of large-scale industry, because these processes would generate a genuinely revolutionary class, the factory proletariat, which would not let down the hopes of the radical intelligentsia, as the peasantry had done. Plekhanov took up Marxism with such enthusiasm because he discerned in it a scientific explanation of history, and hence the certainty that the revolutionaries, if they followed it, would no longer sacrifice their hopes, and indeed their lives, in vain. Previous revolutionaries he dismissed contemptuously as ‘Populists’.
Historians of Russia often approach Marxism as though it came to the country as a completely formed and internally consistent doctrine. In fact this was far from being the case. Marxism was itself the product of European experiences not unlike those which had troubled the Russian revolutionaries of the 1860s and 1870s, especially the disappointments of the French revolution, and of the European risings of 1848–9. Each time, the shortfall between revolutionary expectation and subsequent reality had been immense. Marx claimed that this was because the revolutionaries had not heeded objective socioeconomic conditions: they were in fact mere ‘utopian socialists’. His kind of socialism, on the contrary, he described as ‘scientific’. He argued that the proletariat, growing now uncontrollably with the expansion of capitalist industry, would overcome the gap between ideal and reality. The factory worker was in a uniquely favourable position to achieve this, since he was both the ‘subject’ and the ‘object’ of history: the object in that he was the victim of its economic laws, the subject in that he was conscious of the fact that he had nothing to lose and he was impelled by the vision of the more just and prosperous society that would come out of his revolt. As the unavoidable contradictions of capitalism bore ever more heavily on the workers, so they would inevitably rise and overthrow their oppressors, creating of their shared destitution a more just and humane society.
In this way Marx overcame, to his own satisfaction and that of most of his followers, the troubling gap between ideal and fulfilment. The trouble is, there was and is no necessary connection between Marx’s vision of intensifying socioeconomic crisis, with everyone moved by their own material interests, and the world of harmony and brother-hood which was supposed to succeed the revolution. Indeed, logically speaking, if the workers were impelled by their own economic interests in making revolution, then the more likely sequel of such a revolution would be further economic struggle, but with a different set of masters. Nevertheless, the idea that the workers’ revolution would somehow magically cancel out all the conflicts of society had enormous attraction. It seemed to be both realistic and optimistic at the same time. It had the simultaneous attractions of a science and a religion. That is what made it so appealing, and nowhere more so than in Russia, where the intelligentsia already had its own troubles with a secular state claiming religious prerogatives.
Certainly the young Vladimir Ulyanov–or Lenin, as he became known–was attracted by precisely this dual nature of Marxism. He had been deeply affected by the execution in 1887 of his elder