5. The Economic Basis for the Withering Away of the State
Marx explains this question most thoroughly in his Critique of the Gotha Programme (letter to Bracke, 5 May 1875, which was not published until 1891 when it was printed in Neue Zeit, vol. IX, 1, and which has appeared in Russian in a special edition). The polemical part of this remarkable work, which contains a criticism of Lassalleanism, has, so to speak, overshadowed its positive part, namely, the analysis of the connection between the development of communism and the withering away of the state.
1. Presentation of the Question by Marx
From a superficial comparison of Marx’s letter to Bracke of 5 May 1875 with Engels’ letter to Bebel of 28 March 1875, which we examined above, it might appear that Marx was much more of a ‘champion of the state’ than Engels, and that the difference of opinion between the two writers on the question of the state was very considerable.
Engels suggested to Bebel that all chatter about the state be dropped altogether, that the word ‘state’ be eliminated from the programme altogether and the word ‘community’ substituted for it. Engels even declared that the Commune was no longer a state in the proper sense of the word. Yet Marx even spoke of the “future state in communist society”, i.e., he would seem to recognise the need for the state even under communism.
But such a view would be fundamentally wrong. A closer examination shows that Marx’s and Engels’ views on the state and its withering away were completely identical, and that Marx’s expression quoted above refers to the state in the process of withering away.
Clearly, there can be no question of specifying the moment of the future ‘withering away’, the more so since it will obviously be a lengthy process. The apparent difference between Marx and Engels is due to the fact that they dealt with different subjects and pursued different aims. Engels set out to show Bebel graphically, sharply, and in broad outline the utter absurdity of the current prejudices concerning the state (shared to no small degree by Lassalle). Marx only touched upon this question in passing, being interested in another subject, namely, the development of communist society.
The whole theory of Marx is the application of the theory of development – in its most consistent, complete, considered and pithy form – to modern capitalism. Naturally, Marx was faced with the problem of applying this theory both to the forthcoming collapse of capitalism and to the future development of future communism.
On the basis of what facts, then, can the question of the future development of future communism be dealt with?
On the basis of the fact that it has its origin in capitalism, that it develops historically from capitalism, that it is the result of the action of a social force to which capitalism gave birth. There is no trace of an attempt on Marx’s part to make up a utopia, to indulge in idle guesswork about what cannot be known. Marx treated the question of communism in the same way as a naturalist would treat the question of the development of, say, a new biological variety, once he knew that it had originated in such and such a way and was changing in such and such a definite direction.
To begin with, Marx brushed aside the confusion the Gotha Programme brought into the question of the relationship between state and society. He wrote:
‘Present-day society’ is capitalist society, which exists in all civilised countries, being more or less free from medieval admixture, more or less modified by the particular historical development of each country, more or less developed. On the other hand, the ‘present-day state’ changes with a country’s frontier. It is different in the Prusso-German Empire from what it is in Switzerland, and different in England from what it is in the United States. ‘The present-day state’ is, therefore, a fiction.
Nevertheless, the different states of the different civilised countries, in spite of their motley diversity of form, all have this in common, that they are based on modern bourgeois society, only one more or less capitalistically developed. They have, therefore, also certain essential characteristics in common. In this sense it is possible to speak of the ‘present-day state’, in contrast with the future, in which its present root, bourgeois society, will have died off.
The question then arises: what transformation will the state undergo in communist society? In other words, what social functions will remain in existence there that are analogous to present state functions? This question can only be answered scientifically, and one does not get a flea-hop nearer to the problem by a thousandfold combination of the word people with the word state.
After thus ridiculing all talk about a ‘people’s state’, Marx formulated the question and gave warning, as it were, that those seeking a scientific answer to it should use only firmly-established scientific data.
The first fact that has been established most accurately by the whole theory of development, by science as a whole – a fact that was ignored by the utopians, and is ignored by the present-day opportunists, who are afraid of the socialist revolution – is that, historically, there must undoubtedly be a special stage, or a special phase, of transition from capitalism to communism.
2. The Transition from Capitalism to Communism
Between capitalist and communist society lies the period of the revolutionary transformation of the one into the other. Corresponding to this is also a political transition period in which the state can be nothing but the revolutionary dictatorship of the proletariat.
Marx bases this conclusion on an analysis of the role played by the proletariat in modern capitalist society, on the data concerning the development of this society, and on the irreconcilability of the antagonistic interests of the proletariat and the bourgeoisie.
Previously the question was put as follows: to achieve its emancipation, the proletariat must overthrow the bourgeoisie, win political power and establish its revolutionary dictatorship.
Now the question is put somewhat differently: the transition from capitalist society – which is developing towards communism – to communist society is impossible without a “political transition period”, and the state in this period can only be the revolutionary dictatorship of the proletariat.
What, then, is the relation of this dictatorship to democracy?
We have seen that the Communist Manifesto simply places side by side the two concepts: “to raise the proletariat to the position of the ruling class” and “to win the battle of democracy”. On the basis of all that has been said above, it is possible to determine more precisely how democracy changes in the transition from capitalism to communism.
In capitalist society, providing it develops under the most favourable conditions, we have a more or less complete democracy in the democratic republic. But this democracy is always hemmed in by the narrow limits set by capitalist exploitation, and consequently always remains, in effect, a democracy for the minority, only for the propertied classes, only for the rich. Freedom in capitalist society always remains about the same as it was in the ancient Greek republics: freedom for the slave-owners. Owing to the conditions of capitalist exploitation, the modern wage slaves are so crushed by want and poverty that ‘they cannot be bothered with democracy’, ‘cannot be bothered with politics’; in the ordinary, peaceful course of events, the majority of the population is debarred from participation in public and political life.
The correctness of this statement is perhaps most clearly confirmed by Germany, because constitutional legality steadily endured there for a remarkably long time – nearly half a century (1871-1914) – and during this period the Social-Democrats were able to achieve far more than in other countries in the way of ‘utilising legality’, and organised a larger proportion of the workers into a political party than anywhere else in the world.
What is this largest proportion of politically conscious and active wage slaves that has so far been recorded in capitalist society? One million members of the Social-Democratic Party – out of 15,000,000 wage-workers! Three million organised in trade unions – out of 15,000,000!
Democracy for an insignificant minority, democracy for the rich – that is the democracy of capitalist society. If we look more closely into the machinery of capitalist democracy, we see everywhere, in the ‘petty’ – supposedly petty – details of the suffrage (residential qualifications, exclusion of women, etc.), in the technique of the representative institutions, in the actual obstacles to the right of assembly (public buildings are not for ‘paupers’!), in the purely capitalist organisation of the daily press, etc., etc., – see restriction after restriction upon democracy. These restrictions, exceptions, exclusions, obstacles for the poor seem slight, especially in the eyes of one who has never known want himself and has never been in close contact with the oppressed classes in their mass life (and nine out of ten, if not ninety-nine out of 100, bourgeois publicists and politicians come under this category); but in their sum total these restrictions exclude and squeeze out the poor from politics, from active participation in democracy.
Marx grasped this essence of capitalist democracy splendidly when, in analysing the experience of the Commune, he said that the oppressed are allowed once every few years to decide which particular representatives of the oppressing class shall represent and repress them in parliament!
But from this capitalist democracy – that is inevitably narrow and stealthily pushes aside the poor, and is therefore hypocritical and false through and through – forward development does not proceed simply, directly and smoothly, towards ‘greater and greater democracy’, as the liberal professors and petty-bourgeois opportunists would have us believe. No, forward development, i.e., development towards communism, proceeds through the dictatorship of the proletariat, and cannot do otherwise, for the resistance of the capitalist exploiters cannot be broken by anyone else or in any other way.
And the dictatorship of the proletariat, i.e., the organisation of the vanguard of the oppressed as the ruling class for the purpose of suppressing the oppressors, cannot result merely in an expansion of democracy. Simultaneously with an immense expansion of democracy, which for the first time becomes democracy for the poor, democracy for the people, and not democracy for the money-bags, the dictatorship of the proletariat imposes a series of restrictions on the freedom of the oppressors, the exploiters, the capitalists. We must suppress them in order to free humanity from wage slavery, their resistance must be crushed by force; it is clear that there is no freedom and no democracy where there is suppression and where there is violence.
Engels expressed this splendidly in his letter to Bebel when he said, as the reader will remember, that:
The proletariat needs the state, not in the interests of freedom but in order to hold down its adversaries, and as soon as it becomes possible to speak of freedom the state as such ceases to exist.
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.
Only in communist society, when the resistance of the capitalists have disappeared, when there are no classes (i.e., when there is no distinction between the members of society as regards their relation to the social means of production), only then “the state… ceases to exist”, and “it becomes possible to speak of freedom”. Only then will a truly complete democracy become possible and be realised, a democracy without any exceptions whatever. And only then will democracy begin to wither away, owing to the simple fact that, freed from capitalist slavery, from the untold horrors, savagery, absurdities, and infamies of capitalist exploitation, people will gradually become accustomed to observing the elementary rules of social intercourse that have been known for centuries and repeated for thousands of years in all copy-book maxims. They will become accustomed to observing them without force, without coercion, without subordination, without the special apparatus for coercion called the state.
The expression “the state withers away” is very well-chosen, for it indicates both the gradual and the spontaneous nature of the process. Only habit can, and undoubtedly will, have such an effect; for we see around us on millions of occasions how readily people become accustomed to observing the necessary rules of social intercourse when there is no exploitation, when there is nothing that arouses indignation, evokes protest and revolt, and creates the need for suppression.
And so, in capitalist society, we have a democracy that is curtailed, wretched, false, a democracy only for the rich, for the minority. The dictatorship of the proletariat, the period of transition to communism, will for the first time create democracy for the people, for the majority, along with the necessary suppression of the exploiters, of the minority. Communism alone is capable of providing really complete democracy, and the more complete it is, the sooner it will become unnecessary and wither away of its own accord.
In other words, under capitalism we have the state in the proper sense of the word, that is, a special machine for the suppression of one class by another, and, what is more, of the majority by the minority. Naturally, to be successful, such an undertaking as the systematic suppression of the exploited majority by the exploiting minority calls for the utmost ferocity and savagery in the matter of suppressing, it calls for seas of blood, through which mankind is actually wading its way in slavery, serfdom and wage labour.
Furthermore, during the transition from capitalism to communism, suppression is still necessary, but it is now the suppression of the exploiting minority by the exploited majority. A special apparatus, a special machine for suppression, the ‘state’, is still necessary, but this is now a transitional state. It is no longer a state in the proper sense of the word; 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-labourers, and it will cost mankind far less. And it is compatible with the extension of democracy to such an overwhelming majority of the population that the need for a special machine of suppression will begin to disappear. Naturally, the exploiters are unable to suppress the people without a highly complex machine for performing this task, but the people can suppress the exploiters even with a very simple ‘machine’, almost without a ‘machine’, without a special apparatus, by the simple organisation of the armed people (such as the Soviets of Workers’ and Soldiers’ Deputies, we would remark, running ahead).
Lastly, only communism makes the state absolutely unnecessary, for there is nobody to be suppressed – ‘nobody’ in the sense of a class, of a systematic struggle against a definite section of the population. We are not utopians, and do not in the least deny the possibility and inevitability of excesses on the part of individual persons, or the need to stop such excesses. In the first place, however, no special machine, no special apparatus of suppression, is needed for this: this will be done by the armed people themselves, as simply and as readily as any crowd of civilised people, even in modern society, interferes to put a stop to a scuffle or to prevent a woman from being assaulted. And, secondly, we know that the fundamental social cause of excesses, which consist in the violation of the rules of social intercourse, is the exploitation of the people, their want and their poverty. With the removal of this chief cause, excesses will inevitably begin to ‘wither away’. We do not know how quickly and in what succession, but we do know they will wither away. With their withering away the state will also wither away.
Without building utopias, Marx defined more fully what can be defined now regarding this future, namely, the differences between the lower and higher phases (levels, stages) of communist society.
3. The First Phase of Communist Society
In the Critique of the Gotha Programme, Marx goes into detail to disprove Lassalle’s idea that under socialism the worker will receive the “undiminished” or “full product of his labour”. Marx shows that from the whole of the social labour of society there must be deducted a reserve fund, a fund for the expansion of production, a fund for the replacement of the ‘wear and tear’ of machinery, and so on. Then, from the means of consumption must be deducted a fund for administrative expenses, for schools, hospitals, old people’s homes, and so on.
Instead of Lassalle’s hazy, obscure, general phrase (“the full product of his labour to the worker”), Marx makes a sober estimate of exactly how socialist society will have to manage its affairs. Marx proceeds to make a concrete analysis of the conditions of life of a society in which there will be no capitalism, and says:
What we have to deal with here [in analysing the programme of the workers’ party] is a communist society, not as it has developed on its own foundations, but, on the contrary, just as it emerges from capitalist society; which is thus in every respect, economically, morally, and intellectually, still stamped with the birthmarks of the old society from whose womb it comes.
It is this communist society, which has just emerged into the light of day out of the womb of capitalism and which is in every respect stamped with the birthmarks of the old society, that Marx terms the “first”, or lower, phase of communist society.
The means of production are no longer the private property of individuals. The means of production belong to the whole of society. Every member of society, performing a certain part of the socially-necessary work, receives a certificate from society to the effect that he has done a certain amount of work. And with this certificate he receives from the public store of consumer goods a corresponding quantity of products. After a deduction is made of the amount of labour which goes to the public fund, every worker, therefore, receives from society as much as he has given to it.
‘Equality’ apparently reigns supreme.
But when Lassalle, having in view such a social order (usually called socialism, but termed by Marx the first phase of communism), says that this is “equitable distribution”, that this is “the equal right of all to an equal product of labour”, Lassalle is mistaken and Marx exposes the mistake.
“Hence, the equal right,” says Marx, in this case still certainly conforms to “bourgeois law”, which, like all law, implies inequality. All law is an application of an equal measure to different people who in fact are not alike, are not equal to one another. That is why the “equal right” is violation of equality and an injustice. In fact, everyone, having performed as much social labour as another, receives an equal share of the social product (after the above-mentioned deductions).
But people are not alike: one is strong, another is weak; one is married, another is not; one has more children, another has less, and so on. And the conclusion Marx draws is:
With an equal performance of labour, and hence an equal share in the social consumption fund, one will in fact receive more than another, one will be richer than another, and so on. To avoid all these defects, the right instead of being equal would have to be unequal.
The first phase of communism, therefore, cannot yet provide justice and equality; differences, and unjust differences, in wealth will still persist, but the exploitation of man by man will have become impossible because it will be impossible to seize the means of production – the factories, machines, land, etc. – and make them private property. In smashing Lassalle’s petty-bourgeois, vague phrases about ‘equality’ and ‘justice’ in general, Marx shows the course of development of communist society, which is compelled to abolish at first only the ‘injustice’ of the means of production seized by individuals, and which is unable at once to eliminate the other injustice, which consists in the distribution of consumer goods “according to the amount of labour performed” (and not according to needs).
The vulgar economists, including the bourgeois professors and ‘our’ Tugan, constantly reproach the socialists with forgetting the inequality of people and with ‘dreaming’ of eliminating this inequality. Such a reproach, as we see, only proves the extreme ignorance of the bourgeois ideologists.
Marx not only most scrupulously takes account of the inevitable inequality of men, but he also takes into account the fact that the mere conversion of the means of production into the common property of the whole society (commonly called ‘socialism’) does not remove the defects of distribution and the inequality of ‘bourgeois laws’, which continue to prevail so long as products are divided “according to the amount of labour performed”. Continuing, Marx says:
But these defects are inevitable in the first phase of communist society as it is when it has just emerged, after prolonged birth pangs, from capitalist society. Law can never be higher than the economic structure of society and its cultural development conditioned thereby.
And so, in the first phase of communist society (usually called socialism) ‘bourgeois law’ is not abolished in its entirety, but only in part, only in proportion to the economic revolution so far attained, i.e., only in respect of the means of production. ‘Bourgeois law’ recognises them as the private property of individuals. Socialism converts them into common property. To that extent – and to that extent alone – ‘bourgeois law’ disappears.
However, it persists as far as its other part is concerned; it persists in the capacity of regulator (determining factor) in the distribution of products and the allotment of labour among the members of society. The socialist principle, “He who does not work shall not eat”, is already realised; the other socialist principle, “An equal number of products for an equal amount of labour”, is also already realised. But this is not yet communism, and it does not yet abolish ‘bourgeois law’, which gives unequal individuals, in return for unequal (really unequal) amounts of labour, equal amounts of products.
This is a “defect”, says Marx, but it is unavoidable in the first phase of communism; for if we are not to indulge in utopianism, we must not think that, having overthrown capitalism, people will at once learn to work for society without any rules of law. Besides, the abolition of capitalism does not immediately create the economic prerequisites for such a change.
Now, there are no other rules than those of ‘bourgeois law’. To this extent, therefore, there still remains the need for a state, which, while safeguarding the common ownership of the means of production, would safeguard equality in labour and in the distribution of products.
The state withers away insofar as there are no longer any capitalists, any classes, and, consequently, no class can be suppressed.
But the state has not yet completely withered away, since there still remains the safeguarding of ‘bourgeois law’, which sanctifies actual inequality. For the state to wither away completely, complete communism is necessary.
4. The Higher Phase of Communist Society
In a higher phase of communist society, after the enslaving subordination of the individual to the division of labour, and with it also the antithesis between mental and physical labour, has vanished, after labour has become not only a livelihood but life’s prime want, after the productive forces have increased with the all-round development of the individual, and all the springs of co-operative wealth flow more abundantly – only then can the narrow horizon of bourgeois law be left behind in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!
Only now can we fully appreciate the correctness of Engels’ remarks mercilessly ridiculing the absurdity of combining the words “freedom” and “state”. So long as the state exists there is no freedom. When there is freedom, there will be no state.
The economic basis for the complete withering away of the state is such a high state of development of communism at which the antithesis between mental and physical labour disappears, at which there consequently disappears one of the principal sources of modern social inequality – a source, moreover, which cannot on any account be removed immediately by the mere conversion of the means of production into public property, by the mere expropriation of the capitalists.
This expropriation will make it possible for the productive forces to develop to a tremendous extent. And when we see how incredibly capitalism is already retarding this development, when we see how much progress could be achieved on the basis of the level of technique already attained, we are entitled to say with the fullest confidence that the expropriation of the capitalists will inevitably result in an enormous development of the productive forces of human society. But how rapidly this development will proceed, how soon it will reach the point of breaking away from the division of labour, of doing away with the antithesis between mental and physical labour, of transforming labour into “life’s prime want” – we do not and cannot know.
That is why we are entitled to speak only of the inevitable withering away of the state, emphasising the protracted nature of this process and its dependence upon the rapidity of development of the higher phase of communism, and leaving the question of the time required for, or the concrete forms of, the withering away quite open, because there is no material for answering these questions.
The state will be able to wither away completely when society adopts the rule: “From each according to his ability, to each according to his needs”, i.e., when people have become so accustomed to observing the fundamental rules of social intercourse and when their labour has become so productive that they will voluntarily work according to their ability. “The narrow horizon of bourgeois law”, which compels one to calculate with the heartlessness of a Shylock whether one has not worked half an hour more than anybody else – this narrow horizon will then be left behind. There will then be no need for society, in distributing the products, to regulate the quantity to be received by each; each will take freely “according to his needs”.
From the bourgeois point of view, it is easy to declare that such a social order is ‘sheer utopia’ and to sneer at the socialists for promising everyone the right to receive from society, without any control over the labour of the individual citizen, any quantity of truffles, cars, pianos, etc. Even to this day, most bourgeois ‘savants’ confine themselves to sneering in this way, thereby betraying both their ignorance and their selfish defence of capitalism.
Ignorance – for it has never entered the head of any socialist to ‘promise’ that the higher phase of the development of communism will arrive; as for the greatest socialists’ forecast that it will arrive, it presupposes not the present ordinary run of people, who, like the seminary students in Pomyalovsky’s stories, are capable of damaging the stocks of public wealth ‘just for fun’, and of demanding the impossible.
Until the ‘higher’ phase of communism arrives, the socialists demand the strictest control by society and by the state over the measure of labour and the measure of consumption; but this control must start with the expropriation of the capitalists, with the establishment of workers’ control over the capitalists, and must be exercised not by a state of bureaucrats, but by a state of armed workers.
The selfish defence of capitalism by the bourgeois ideologists (and their hangers-on, like the Tseretelis, Chernovs, and Co.) consists in that they substitute arguing and talk about the distant future for the vital and burning question of present-day politics, namely, the expropriation of the capitalists, the conversion of all citizens into workers and other employees of one huge ‘syndicate’ – the whole state – and the complete subordination of the entire work of this syndicate to a genuinely democratic state, the state of the Soviets of Workers’ and Soldiers’ Deputies.
In fact, when a learned professor, followed by the philistine, followed in turn by the Tseretelis and Chernovs, talks of wild utopias, of the demagogic promises of the Bolsheviks, of the impossibility of ‘introducing’ socialism, it is the higher stage, or phase, of communism he has in mind, which no one has ever promised or even thought to ‘introduce’, because, generally speaking, it cannot be ‘introduced’.
And this brings us to the question of the scientific distinction between socialism and communism, which Engels touched on in his above-quoted argument about the incorrectness of the name ‘Social-Democrat’. Politically, the distinction between the first, or lower, and the higher phase of communism will in time, probably, be tremendous. But it would be ridiculous to recognise this distinction now, under capitalism, and only individual anarchists, perhaps, could invest it with primary importance (if there still are people among the anarchists who have learned nothing from the ‘Plekhanovite’ conversion of the Kropotkins, of the Graves, the Corneliseens, and other ‘stars’ of anarchism into social-chauvinists or ‘anarcho-trenchists’, as Ghé, one of the few anarchists who have still preserved a sense of humour and a conscience, has put it).
But the scientific distinction between socialism and communism is clear. What is usually called socialism was termed by Marx the ‘first’, or lower, phase of communist society. Insofar as the means of production becomes common property, the word ‘communism’ is also applicable here, providing we do not forget that this is not complete communism. The great significance of Marx’s explanations is that here, too, he consistently applies materialist dialectics, the theory of development, and regards communism as something which develops out of capitalism. Instead of scholastically invented, ‘concocted’ definitions and fruitless disputes over words (What is socialism? What is communism?), Marx gives an analysis of what might be called the stages of the economic maturity of communism.
In its first phase, or first stage, communism cannot as yet be fully mature economically and entirely free from traditions or vestiges of capitalism. Hence the interesting phenomenon that communism in its first phase retains “the narrow horizon of bourgeois law”. Of course, bourgeois law in regard to the distribution of consumer goods inevitably presupposes the existence of the bourgeois state, for law is nothing without an apparatus capable of enforcing the observance of the rules of law.
It follows that under communism there remains for a time not only bourgeois law, but even the bourgeois state, without the bourgeoisie!
This may sound like a paradox or simply a dialectical conundrum of which Marxism is often accused by people who have not taken the slightest trouble to study its extraordinarily profound content.
But in fact, remnants of the old, surviving in the new, confront us in life at every step, both in nature and in society. And Marx did not arbitrarily insert a scrap of ‘bourgeois’ law into communism, but indicated what is economically and politically inevitable in a society emerging out of the womb of capitalism.
Democracy means equality. The great significance of the proletariat’s struggle for equality and 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. And as soon as equality is achieved for all members of society in relation to ownership of the means of production, that is, equality of labour and wages, humanity will inevitably be confronted with the question of advancing further from formal equality to actual equality, i.e., to the operation of the rule “from each according to his ability, to each according to his needs”. By what stages, by means of what practical measures humanity will proceed to this supreme aim we do not and cannot know. But it is important to realise how infinitely mendacious is the ordinary bourgeois conception of socialism as something lifeless, rigid, fixed once and for all, whereas in reality only socialism will be the beginning of a rapid, genuine, truly mass forward movement, embracing first the majority and then the whole of the population, in all spheres of public and private life.
Democracy is of enormous importance to the working class in its struggle against the capitalists for its emancipation. But democracy is by no means a boundary not to be overstepped; it is only one of the stages on the road from feudalism to capitalism, and from capitalism to communism.
Democracy is a form of the state. It represents, on the one hand, the organised, systematic use of force against persons; but, on the other hand, it signifies the formal recognition of equality of citizens, the equal right of all to determine the structure of, and to administer, the state. This, in turn, results in the fact that, at a certain stage in the development of democracy, it first welds together the class that wages a revolutionary struggle against capitalism – the proletariat – and enables it to crush, smash to atoms, wipe off the face of the earth the bourgeois, even the republican-bourgeois, state machine, the standing army, the police and the bureaucracy and to substitute for them a more democratic state machine, but a state machine nevertheless, in the shape of armed workers who proceed to form a militia involving the entire population.
Here ‘quantity turns into quality’: such a degree of democracy implies overstepping the boundaries of bourgeois society and beginning its socialist reorganisation. If really all take part in the administration of the state, capitalism cannot retain its hold. The development of capitalism, in turn, creates the preconditions that enable really ‘all’ to take part in the administration of the state. Some of these preconditions are: universal literacy, which has already been achieved in a number of the most advanced capitalist countries, then the ‘training and disciplining’ of millions of workers by the huge, complex, socialised apparatus of the postal service, railways, big factories, large-scale commerce, banking, etc., etc.
Given these economic preconditions, it is quite possible, after the overthrow of the capitalists and the bureaucrats, to proceed immediately, overnight, to replace them in the control over production and distribution, in the work of keeping account of labour and products, by the armed workers, by the whole of the armed population. (The question of control and accounting should not be confused with the question of the scientifically trained staff of engineers, agronomists, and so on. These gentlemen are working today in obedience to the wishes of the capitalists and will work even better tomorrow in obedience to the wishes of the armed workers.)
Accounting and control – that is mainly what is needed for the ‘smooth working’, for the proper functioning, of the first phase of communist society. All citizens are transformed into hired employees of the state, which consists of the armed workers. All citizens become employees and workers of a single countrywide state ‘syndicate’. All that is required is that they should work equally, do their proper share of work, and get equal pay; the accounting and control necessary for this have been simplified by capitalism to the utmost and reduced to the extraordinarily simple operations – which any literate person can perform – of supervising and recording, knowledge of the four rules of arithmetic, and issuing appropriate receipts.
When the majority of the people begin independently and everywhere to keep such accounts and exercise such control over the capitalists (now converted into employees) and over the intellectual gentry who preserve their capitalist habits, this control will really become universal, general, and popular; and there will be no getting away from it, there will be ‘nowhere to go’.
The whole of society will have become a single office and a single factory, with equality of labour and pay.
But this ‘factory’ discipline, which the proletariat, after defeating the capitalists, after overthrowing the exploiters, will extend to the whole of society, is by no means our ideal, or our ultimate goal. It is only a necessary step for thoroughly cleansing society of all the infamies and abominations of capitalist exploitation, and for further progress.
From the moment all members of society, or at least the vast majority, have learned to administer the state themselves, have taken this work into their own hands, have organised control over the insignificant capitalist minority, over the gentry who wish to preserve their capitalist habits and over the workers who have been thoroughly corrupted by capitalism – from this moment the need for government of any kind begins to disappear altogether. The more complete the democracy, the nearer the moment when it becomes unnecessary. The more democratic the ‘state’, which consists of the armed workers, and which is “no longer a state in the proper sense of the word”, the more rapidly every form of state begins to wither away.
For when all have learned to administer and actually to independently administer social production, independently keep accounts and exercise control over the parasites, the sons of the wealthy, the swindlers and other ‘guardians of capitalist traditions’, the escape from this popular accounting and control will inevitably become so incredibly difficult, such a rare exception, and will probably be accompanied by such swift and severe punishment (for the armed workers are practical men and not sentimental intellectuals, and they scarcely allow anyone to trifle with them), that the necessity of observing the simple, fundamental rules of the community will very soon become a habit.
Then the door will be thrown wide open for the transition from the first phase of communist society to its higher phase, and with it to the complete withering away of the state.
 See Karl Marx, ‘Critique of the Gotha Programme’. (Karl Marx and Friedrich Engels, Selected Works, Vol. 3, Moscow, 1973, p. 26.)
On pp. 91, 92-93 and 94 of this volume, Lenin is quoting from the same work by Marx (op. cit., pp. 26, 17, 19).
 Reference is to the pupils of a seminary who won notoriety by their extreme ignorance and barbarous customs. They were portrayed by N. G. Pomyalovsky, a Russian author.
 When the more important functions of the state are reduced to such accounting and control by the workers themselves, it will cease to be a “political state” and “public functions will lose their political character and become mere administrative functions” (cf. above, Chapter IV, 2, Engels’ controversy with the anarchists).